Notes on First
John
From the Original 1599 Geneva Bible
Notes
1Jo 1:1
1:1 That {1} which was from the
beginning, which we have {a} heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled, of the {b} Word of
life;
(1) He begins with the description
of the person of Christ who he makes one and not two: and him both God from
everlasting
(for he was with the Father from the beginning, and is that
eternal life) and also made true man, whom John himself and his companions
both heard, beheld, and handled.
(a) I heard him speak, I saw him myself
with my eyes, I handled with my hands him that is true God, being made true
man, and not I alone, but others also that were with me.
(b) That same
everlasting Word by whom all things are made, and in whom only is there
life.
1Jo 1:2
1:2 (For the life was manifested, and
we have seen [it], and bear witness, and {c} shew unto you that eternal life,
which was with the Father, and was manifested unto us;)
(c) Being sent by him: and that
doctrine is correctly said to be shown, for no man could so much as have
thought of it, if it had not been thus shown.
1Jo 1:3
1:3 That which we have seen and heard
declare we unto you, {2} that ye also may have fellowship with us: and truly
our fellowship [is] with the Father, and with his Son Jesus
Christ.
(2) The use of this doctrine is
this, that all of us being coupled and joined together with Christ by faith,
might become the sons of God: in which only consists all true
happiness.
1Jo 1:5
1:5 {3} This then is the message which
we have heard of him, and declare unto you, that God is light, and in him is
no darkness at all.
(3) Now he enters into a question,
by which we may understand that we are joined together with Christ, that is,
if we are governed with his light, which is perceived by the ordering of our
life. And thus he reasons, God is in himself most pure light, therefore he
agrees well with them who are of the light, but with them that are of the
darkness he has no fellowship.
1Jo 1:7
1:7 But if we walk in the {d} light, as
he is in the light, we have fellowship one with another, {4} and the blood of
Jesus Christ his Son cleanseth us from all sin.
(d) God is said to be light by his
own nature, and to be in light, that is to say, in that everlasting infinite
blessedness: and we are said to walk in light in that the beams of that
light shine to us in the Word.
(4) A digression the matter at hand, to
the remission of sins: for this our sanctification who walk in the light, is
a testimony of our joining and knitting together with Christ: but because
this our light is very dark, we must obtain another benefit in Christ, that
is, that our sins may be forgiven us being sprinkled with his blood: and
this in conclusion is the support and anchor of our salvation.
1Jo 1:8
1:8 {5} If we say that we have no sin,
we {e} deceive ourselves, and the {f} truth is not in
us.
(5) There is none but need this
benefit, because there is none that is not a sinner.
(e) This fully
refutes that perfectness of works of supererogation (doing more than duty
requires, the idea that excess good works can form a reserve fund of merit
that can be drawn on in favour of sinners) which the papists dream
of.
(f) So then, John speaks not thus for modesty's sake, as some say but
because it is so indeed.
1Jo 1:9
1:9 {6} If we confess our sins, he is
{g} faithful and just to {h} forgive us [our] sins, and to cleanse us from all
unrighteousness.
(6) Therefore the beginning of
salvation is to acknowledge our wickedness and to require pardon from him,
who freely forgives all sins, because he has promised to do so and he is
faithful and just.
(g) So then our salvation depends on the free promise
of God, who because he is faithful and just, will perform that which he hath
promised.
(h) Where then are our merits? for this is our true
happiness.
1Jo 1:10
1:10 {7} If we say that we have not
sinned, we make him {i} a liar, and his {k} word is not in
us.
(7) A repeat of the former verse, in
which he condemned all of sin without exception: so much so that if any man
persuade himself otherwise, he does as much as in him lies, make the word of
God himself useless and to no effect, yes, he makes God a liar: for to why
in times past did we need sacrifices, or now Christ and the gospel, if we
are not sinners?
(i) They do not only deceive themselves but are
blasphemous against God.
(k) His doctrine shall have no place in us; that
is, in our hearts.
1Jo 2:1
2:1 My {1} little children, these
things write I unto you, that ye sin not. And if any man sin, we have an {a}
advocate with the Father, Jesus Christ the righteous:
(1) It does not follow that we must
give our wicked nature free rein, or sin much more freely, because our sins
are cleansed by the blood of Christ, but we must rather much more diligently
resist sin, and yet we must not despair because of our weakness, for we have
an advocate and a purger, Christ Jesus the Just, and therefore acceptable to
his Father.
(a) In that be names Christ, he eliminates all others.
1Jo 2:2
2:2 And he is the {b} propitiation for
our sins: and not for ours only, but also for [the sins of] the {c} whole
world.
(b) Reconciliation and intercession
go together, to give us to understand that he is both advocate and high
priest.
(c) For men of all sorts, of all ages, and all places, so that
this benefit being not to the Jews only, of whom he speaks as appears in 1Jo
2:7 but also to other nations.
1Jo 2:3
2:3 {2} And hereby we do know that we
{e} know him, {e} if we keep his commandments.
(2) He returns to the testimony of
our union with God, that is, to sanctification, declaring what it is to walk
in the light, that is, to keep God's commandments. By this it follows that
holiness does not consist in those things which men have devised, neither in
a vain profession of the gospel.
(d) This must be understood of such a
knowledge as has faith with it, and not of a common knowledge.
(e) For
the tree is known by the fruit.
1Jo 2:4
2:4 {3} He that saith, I know him, and
keepeth not his commandments, is a liar, and the truth is not in
him.
(3) Holiness, that is, a life
ordered according to the prescript of God's commandments, however weak we
are, is of necessity joined with faith, that is, with the true knowledge of
the Father in the Son.
1Jo 2:5
2:5 {4} But whoso keepeth his word, in
him verily is the {f} love of God perfected: hereby know we that we are in {g}
him.
(4) He that keeps God's commandments
loves God indeed: He that loves God, is in God, or is joined together with
God. Therefore he that keeps his commandments is in him.
(f) Wherewith we
love God.
(g) He means our union with Christ.
1Jo 2:6
2:6 {5} He that saith he abideth in him
ought himself also so to walk, even as he walked.
(5) He that is one with Christ, must
live his life, that is, must walk in his steps.
1Jo 2:7
2:7 {6} Brethren, I write no new
commandment unto you, but an old commandment which ye had from the beginning.
The old commandment is the word which ye have heard from the
beginning.
(6) The apostle expounding the
commandment of charity towards one another, tells first that when he urges
holiness, he brings no new idea of life (as they use to do who devise
traditions one after another) but reminds them of that same law which God
gave in the beginning, that is, by Moses, at the time that God began to make
laws for his people.
1Jo 2:8
2:8 {7} Again, a new commandment I
write unto you, {h} which thing is true in him and in you: because the
darkness is past, and the true light now shineth.
(7) He adds that the doctrine indeed
is old, but it is in a way new, both in respect to Christ, and also to us:
in whom he through the gospel, engraves his law effectually, not in tables
of stone, but in our minds. {h} Which thing (that is, that the doctrine is
new which I write to you) is true in him, and in you.
1Jo 2:9
2:9 {8} He that saith he is in the
light, and hateth his brother, is in darkness even until
now.
(8) Now he comes to the second
table, that is, to charity towards one another, and denies that a man has
true light in him, or is indeed regenerate and the son of God, who hates his
brother: and such a one wanders miserably in darkness, may he never brag of
great knowledge of God for he knowingly and willingly casts himself headlong
into hell.
1Jo 2:12
2:12 {i} I write unto you, {9} little
children, because your sins are forgiven you for his {k} name's
sake.
(i) Therefore I write to you,
because you are of their number whom God has reconciled to himself.
(9)
He returns again from the sanctification to remission of sins, because that
free reconciliation in Christ is the ground of our salvation upon which
afterwards sanctification must be built as upon a foundation.
(k) For his
own sake: in that he names Christ he eliminates all others, whether they are
in heaven or on earth.
1Jo 2:13
2:13 {10} I write unto you, fathers,
because ye have known him [that is] from the beginning. {11} I write unto you,
young men, because ye have overcome the wicked one. {12} I write unto you,
little children, because ye have known the Father.
(10) He shows that this doctrine
agrees to all ages, and first of all speaking to old men, he shows that
Christ and his doctrine are ancient, and therefore if they enjoy with old
things, nothing ought to be more acceptable to them.
(11) He advertises
to young men, if they desire to show their strength, that they have a most
glorious combat set here before them, that is, Satan the worst enemy, who
must be overcome: willing them to be as sure of the victory, as if they had
already gotten it.
(12) Finally, he shows to children, that the true
Father from whom they have to look for all good things, is set before them
in the gospel.
1Jo 2:14
2:14 {13} I have written unto you,
fathers, because ye have known him [that is] from the beginning. I have
written unto you, young men, because ye are strong, and the word of God
abideth in you, and ye have overcome the wicked one.
(13) He adds afterward in like
order, as many exhortations: as if he should say, Remember, you Fathers, as
I wrote even now, that the everlasting Son of God is revealed to us.
Remember you young men, that that strength by which I said that you put
Satan to flight, is given to you by the word of God which dwells in
you.
1Jo 2:15
2:15 {14} Love not the {l} world,
neither the things [that are] in the world. If any man love the world, the {m}
love of the Father is not in him.
(14) The world which is full of
wicked desires, lusts or pleasures, and pride, is utterly hated by our
heavenly Father. Therefore the Father and the world cannot be loved
together: and this admonition is very necessary for young and growing
youth.
(l) He speaks of the world, as it agrees not with the will of God,
for otherwise God is said to love the world with an infinite love, Joh 3:16
that is to say, those whom he chose out of the world.
(m) Wherewith the
Father is loved.
1Jo 2:17
2:17 {15} And the world passeth away,
and the lust thereof: but he that doeth the will of God abideth for
ever.
(15) He shows how much better it is
to obey the Father's will, than the lusts of the world, by both their
natures and unlike event.
1Jo 2:18
2:18 {16} {n} Little children, {17} it
is the last time: {18} and as ye have heard that antichrist shall come, even
now are there many antichrists; whereby we know that it is the last
time.
(16) Now, he turns himself to little
children, which nonetheless are well instructed in the sum of religion, and
wills them by various reasons to shake off laziness, which is too familiar
with that age.
(n) He uses this word "Little" not because he speaks to
children, but to allure them the more by using such sweet words.
(17)
First, because the last time is at hand, so that the matter suffers no
delay.
(18) Secondly, because antichrists, that is, such as fall from
God, are already come, even as they heard that they would come. And it was
necessary to warn that careless and fearless age of the danger.
1Jo 2:19
2:19 {19} They went out from us, but
they were not of us; for if they had been of us, {o} they would [no doubt]
have continued with us: {20} but [they went out], that they might be made
manifest that they were not all of us.
(19) A digression against certain
offences and stumbling blocks at which that young age especially might
stumble and be shaken, Therefore that they should not be terrified with the
falling back of certain, first he makes plain to men that although those who
fall from God and his religion had a place in the Church, yet they were
never of the Church: because the Church is the company of the elect, who
cannot perish, and therefore cannot fall from Christ.
(o) So then the
elect can never fall from grace.
(20) Secondly, he shows that these
things happen to the benefit of the Church, that hypocrites may be plainly
known.
1Jo 2:20
2:20 {21} But ye have an {p} unction
from the {q} Holy One, and ye know all things.
(21) Thirdly, he comforts them, to
make them stand fast, as they are anointed by the Holy Spirit with the true
knowledge of salvation.
(p) The grace of the Holy Spirit, and this is a
borrowed type of speech taken from the anointings used in the law.
(q)
From Christ who is peculiarly called Holy.
1Jo 2:21
2:21 {22} I have not written unto you
because ye know not the truth, but because ye know it, and that no lie is of
the truth.
(22) The taking away of an
objection, He did not write these things to men who are ignorant of
religion, but rather to those who know the truth well, yes so far that they
are able to discern truth from falsehood.
1Jo 2:22
2:22 {23} Who is a liar but he that
denieth that Jesus is the {r} Christ? He is antichrist, that denieth the
Father and the Son.
(23) He shows now plainly the false
doctrine of the antichrist's, that is, that either they fight against the
person of Christ, or his office, or both together and at once. They who do
so, boast and brag of God in vain, for in denying the Son, the Father also
is denied.
(r) Is the true Messiah.
1Jo 2:23
2:23 {s} Whosoever denieth the Son, the
same hath not the Father: [(but) he that acknowledgeth the Son hath the Father
also].
(s) They deceive themselves, and
also deceive others, who say that the Moslems and other infidels worship the
same God that we do.
1Jo 2:24
2:24 {24} Let that therefore abide in
you, which ye have heard from the beginning. If that which ye have heard from
the beginning shall remain in you, ye also shall continue in the Son, and in
the Father.
(24) The whole preaching of the
prophets and apostles is contrary to that doctrine, therefore it is utterly
to be cast away, and this wholly to be held and kept, which leads us to seek
eternal life in the free promise, that is to say, in Christ alone, who is
given to us by the Father.
1Jo 2:26
2:26 {25} These [things] have I written
unto you concerning them that seduce you.
(25) The same Spirit who endues the
elect with the knowledge of the truth and sanctifies them, gives them the
gift of perseverance, to continue to the end.
1Jo 2:27
2:27 But the {t} anointing which ye
have received of him abideth in you, and ye {u} need not that any man teach
you: but as the same {x} anointing teacheth you of all things, and is truth,
and is no lie, and even as it hath taught you, ye shall abide in
him.
(t) The Spirit who you have received
from Christ, and who has led you into all truth.
(u) You are not ignorant
of those things, and therefore I teach them not as things that were never
heard of, but call them to your mind as things which you do know.
(x) He
commends both the doctrine which they had embraced, and also highly praises
their faith, and the diligence of those who taught them, yet so, that he
takes nothing from the honour due to the Holy Spirit.
1Jo 2:28
2:28 {26} And now, little children,
abide in him; that, when he shall appear, we may have confidence, and not be
ashamed before him at his coming.
(26) The conclusion both of the
whole exhortation, and also of the former treatise.
1Jo 2:29
2:29 {27} If ye know that he is
righteous, ye know that every one that doeth righteousness is born of
him.
(27) A passing over to the treatise
following, which tends to the same purpose, but yet is more ample, and
handles the same matter in another way, for before he taught us to go from
the effects to the cause, and in this that follows, he goes from the causes
to the effects. This is the sum of the argument, God is the fountain of all
righteousness, and therefore they that give themselves to righteousness, are
known to be born of him, because they resemble God the Father.
1Jo 3:1
3:1 Behold, {1} {a} what manner of love
the Father hath bestowed upon us, that we should be {b} called the sons of
God: {2} therefore the world knoweth us not, because it knew him
not.
(1) He begins to declare this
agreement of the Father and the Son, at the highest cause, that is, at that
free love of God towards us, with which he so loves us, that also he adopts
us to be his children.
(a) What a gift of how great love.
(b) That we
should be the sons of God, and so, that all the world may see that we are
so.
(2) Before he declares this adoption, he says two things: the one,
that this so great a dignity, is not to be esteemed according to the
judgment of the flesh, because it is unknown to the world, for the world
knows not God the Father himself.
1Jo 3:2
3:2 {3} Beloved, now are we the sons of
God, and it doth not yet appear what we shall be: but we know that, when he
shall appear, we shall be {c} like him; for we shall see him {d} as he
is.
(3) The other: This dignity is not
fully revealed to us ourselves, much less to strangers, but we are sure of
the accomplishment of it, in as much as we shall be like the Son of God
himself and shall enjoy his sight indeed, such as he is now, but yet this is
deferred until his next coming.
(c) Like, but not equal.
(d) For now
we see as in a glass 1Co 13:12
1Jo 3:3
3:3 {4} And every man that hath this
hope in him purifieth himself, even {e} as he is pure.
(4) Now he describes this adoption
(the glory which as yet consists in hope) by the effect that is, because
whoever is made the Son of God, endeavours to resemble the Father in
purity.
(e) This word signifies a likeness, but not an equality.
1Jo 3:4
3:4 {5} Whosoever {f} committeth sin
transgresseth also the law: for {g} sin is the transgression of the
law.
(5) The rule of this purity can from
no where else be taken but from the law of God, the transgression of which
is called sin.
(f) Does not give himself to pureness.
(g) A short
definition of sin.
1Jo 3:5
3:5 {6} And ye know that he was
manifested to take away our sins; and in him is no sin.
(6) An argument taken from the
material cause of our salvation: Christ in himself is most pure, and he came
to take away our sins, by sanctifying us with the Holy Spirit, therefore
whoever is truly a partaker of Christ, does not give himself to sin, and on
the contrary, he that gives himself to sin does not know Christ.
1Jo 3:6
3:6 Whosoever abideth in him sinneth
not: whosoever {h} sinneth hath not seen him, neither known
him.
(h) He is said to sin, that does not
give himself to purity, and in him sin reigns: but sin is said to dwell in
the faithful, and not to reign in them.
1Jo 3:7
3:7 {7} Little children, let no man
deceive you: he that doeth righteousness is righteous, even as he is
righteous.
(7) Another argument of things
joined together: He that lives justly, is just, and resembles Christ that is
just, and by that is known to be the Son of God.
1Jo 3:8
3:8 {8} He that committeth sin is of
the {i} devil; for the devil {k} sinneth from the {l} beginning. For this
purpose the Son of God was manifested, that he might destroy the works of the
devil.
(8) An argument taken by contrast:
the devil is the author of sin, and therefore he is that serves sin is of
the devil, or is ruled by the inspiration of the devil: and if he is the
devil's son, then is he not God's son: for the devil and God are so contrary
to one another that the Son of God was sent to destroy the works of the
devil. Therefore on the other side, whoever resists sin, is the son of God,
being born again of his Spirit as of new seed, in so much, that by necessity
he is now delivered from the slavery of sin.
(i) Resembles the devil, as
the child does the father, and is governed by his Spirit.
(k) He says not
"sinned" but "sins" for he does nothing else but sin.
(l) From the very
beginning of the world.
1Jo 3:9
3:9 Whosoever is born of God doth not
commit sin; for his {m} seed remaineth in him: and he cannot sin, because he
is born of God.
(m) The Holy Spirit is so called by
the effect he works, because by his power and mighty working, as it were by
seed, we are made new men.
1Jo 3:10
3:10 {9} In this the children of God
are manifest, and the children of the devil: whosoever doeth not righteousness
is not of God, {10} neither he that loveth not his
brother.
(9) The conclusion: by a wicked life
they are known who are governed by the Sprit of the devil: and by a pure
life who are God's children.
(10) He begins to commend charity towards
the brethren as another mark of the sons of God.
1Jo 3:11
3:11 {11} For this is the message that
ye heard from the beginning, that we should love one
another.
(11) The first reason taken from the
authority of God who gives the commandment.
1Jo 3:12
3:12 {12} Not as Cain, [who] was of
that wicked one, and slew his brother. {13} And wherefore slew he him? Because
his own works were evil, and his brother's righteous.
(12) An amplification taken from the
contrary example of Cain who slew his brother.
(13) A short digression:
Let us not marvel that we are hated by the world for doing our duty, for
such was the condition of Abel who was a just person: and who would not
rather be like him than Cain?
1Jo 3:14
3:14 {14} We {o} know that we have
passed from death unto life, because we love the brethren. He that loveth not
[his] brother abideth in death.
(14) The second reason: Because
charity is a testimony that we are translated from death to life: and
therefore hatred towards the brethren is a testimony of death, and whoever
nourishes it fosters death in his bosom.
(o) Love is a token that we are
translated from death to life, for by the effects the cause is known.
1Jo 3:15
3:15 {15} Whosoever hateth his brother
is a murderer: and ye know that no murderer hath eternal life abiding in
him.
(15) A confirmation: Whoever is a
murderer, is in eternal death: he who hates his brother is a murderer,
therefore he is in death. Thereupon follows the other side: He that loves
his brother has passed to life, for indeed we are born dead.
1Jo 3:16
3:16 {16} Hereby perceive we the love
[of God], because he laid down his life for us: and we ought to lay down [our]
lives for the brethren.
(16) Now he shows how far Christian
charity extends, even so far, that according to the example of Christ every
man forgets himself, to provide for and help his brethren.
1Jo 3:17
3:17 {17} But whoso hath this {p}
world's good, and seeth his brother have need, and {q} shutteth up his bowels
[of compassion] from him, how dwelleth the love of God in
him?
(17) He reasons by comparisons: for
if we are bound even to give our life for our neighbours, how much more are
we bound to help our brothers' needs with our goods and substance?
(p)
Wherewith this life is sustained.
(q) Opens not his heart to him, nor
helps him willingly and cheerfully.
1Jo 3:18
3:18 {18} My little children, let us
not love in word, neither in tongue; but in deed and in
truth.
(18) Christian charity stands not in
word but in deed, and proceeds from a sincere affection.
1Jo 3:19
3:19 {19} And hereby we know that we
are of the truth, {20} and shall assure our hearts before
him.
(19) He commends charity, by three
effects: for first of all, by it we know that we are indeed the sons of God,
as he showed before.
(20) Therefore it comes that we have a quiet
conscience, as on the opposite side he that thinks that he has God for a
judge, because he is guilty to himself either he is never or else very
rarely quiet, for God has a far sharper sight then we, and judges more
severely.
1Jo 3:20
3:20 For {4} if our heart condemn us,
God is greater than our heart, and knoweth all things.
(r) If an evil conscience convicts
us, much more ought the judgment of God condemn us, who knows our hearts
better than we ourselves do.
1Jo 3:21
3:21 {21} Beloved, if our heart condemn
us not, [then] have we confidence toward God.
(21) A third effect also rises from
the former, that in these miseries we are sure to be heard, because we are
the sons of God: as we understand by the grace of sanctification which is
only for the elect.
1Jo 3:22
3:22 {22} And whatsoever we ask, we
receive of him, because we keep his commandments, and do those things that are
pleasing in his sight.
(22) The conclusion, that faith in
Christ and love one towards another are things joined together, and
therefore the outward testimonies of sanctification must and do answer that
inward testimony of the Spirit given to us.
1Jo 3:24
3:24 And he that keepeth his
commandments dwelleth in him, and he in him. And hereby we know that he
abideth in us, by the {f} Spirit which he hath given us.
(f) He means the Spirit of
sanctification, whereby we are born again and live to God.
1Jo 4:1
4:1 {1} Beloved, believe not every {a}
spirit, but try the spirits whether they are of God: because many false
prophets are gone out into the world.
(1) Taking occasion by the name of
the Spirit, lest love and charity should be separated from the worship of
God, which chiefly depends on his true knowledge, he returns to that which
he spoke of in the second chapter concerning the taking heed of antichrists:
He will have us here take heed of two things, the one is, that seeing there
are many false prophets, we should not trust every man: the other is, that
because many men teach false things, we should not therefore believe any. We
must then observe, that we may be able to discern the spirits of God which
are to be followed, from impure spirits which are to be avoided.
(a) This
is spoken by metonymy and it is as if he had said, Believe not every one who
says that he has a gift of the Holy Spirit to do the office of a
prophet.
1Jo 4:2
4:2 {2} Hereby know ye the Spirit of
God: {b} Every spirit that confesseth that {c} Jesus Christ is come in the {d}
flesh is of God:
(2) He gives a certain and perpetual
rule to know the doctrine of antichrist, that is, if either the divine or
human nature of Christ, or the true uniting of them together is denied: or
if the least jot that may be, be detracted from his office who is our only
king, prophet and everlasting high priest.
(b) He speaks simply of the
doctrine, and not of the person.
(c) The true Messiah.
(d) Is true
man.
1Jo 4:4
4:4 {3} Ye are of God, little children,
and have overcome them: because greater is he that is in you, than he that is
in the world.
(3) He comforts the elect with a
most sure hope of victory: but yet so, that he teaches them that they fight
not with their own power, but with the virtue and power of God.
1Jo 4:5
4:5 {4} They are of the world:
therefore speak they of the world, and the world heareth
them.
(4) He brings a reason why the world
receives these teachers more willingly than the true: that is, because they
speak nothing but that which is worldly: which is another note also to know
the doctrine of antichrist by.
1Jo 4:6
4:6 {5} We are of God: he that knoweth
God heareth us; he that is not of God heareth not us. Hereby know we the {e}
spirit of truth, and the spirit of error.
(5) He testifies to them that his
doctrine and the doctrine of his companions, is the assured word of God
which of necessity we have boldly to set against all the mouths of the whole
world, and thereby discern the truth from falsehood.
(e) True prophets,
against whom are false prophets, that is, those who err and lead others into
error.
1Jo 4:7
4:7 {6} Beloved, let us love one
another: {7} for love is of God; and every one that loveth is born of God, and
knoweth God.
(6) He returns to the commending of
brotherly love and charity.
(7) The first reason: because it is a very
divine thing, and therefore very fitting for the sons of God: so that
whoever is missing it cannot be said to know God correctly.
1Jo 4:8
4:8 He that loveth not knoweth not God;
{8} for God is love.
(8) A confirmation: for it is the
nature of God to love men, of which we have a most manifest proof above all
other, in that of his only free and infinite good will towards us his
enemies, he delivered to death, not a common man, but his own Son, indeed
his only begotten Son, to the end that we being reconciled through his blood
might be partakers in his everlasting glory.
1Jo 4:11
4:11 {9} Beloved, if God so loved us,
we ought also to love one another.
(9) An other reason by comparison:
if God so loved us, shall not we his children love one another?
1Jo 4:12
4:12 {10} No man hath seen God at any
time. If we love one another, God dwelleth in us, and his love is {g}
perfected in us.
(10) A third reason: Because God is
invisible, therefore by this effect of his Spirit, that is, by charity, he
is understood to be not out of us, but united with us and in us, in whom he
is so effectually working.
(g) Is surely in us indeed, and in
truth.
1Jo 4:14
4:14 {11} And we have seen and do
testify that the Father sent the Son [to be] the Saviour of the
world.
(11) He underlays this charity with
another foundation, that is, faith in Jesus, which joins us indeed with him,
even as charity witnesses that we are joined with him. Furthermore he
testifies of Christ, as who had seen him with his eyes.
1Jo 4:15
4:15 Whosoever shall {h} confess that
Jesus is the Son of God, God dwelleth in him, and he in
God.
(h) With such a confession as comes
from true faith, and is accompanied with love, so that there is an agreement
of all things.
1Jo 4:16
4:16 And we have known and believed the
love that God hath to us. {12} God is love; and he that dwelleth in love
dwelleth in God, and God in him.
(12) A fourth reason: God is the
fountain and wellspring of charity indeed charity itself: therefore whoever
abides in it, has God with him.
1Jo 4:17
4:17 {13} Herein is our love made
perfect, that we may have boldness in the day of judgment: because {i} as he
is, so are we in this world.
(13) Again (as before) he commends
love, seeing that by our agreement with God in this thing, we have a sure
testimony of our adoption, it comes to pass by this that without fear we
look for that latter day of judgment, so that trembling and torment of
conscience is cast out by this love.
(i) This signifies a likeness, not
an equality.
1Jo 4:18
4:18 There is no {k} fear in love; but
perfect love casteth out fear: because fear hath torment. He that feareth is
not made perfect in love.
(k) If we understand by love, that
we are in God, and God in us, that we are sons, and that we know God, and
that everlasting life is in us: he concludes correctly, that we may well
gather peace and quietness by this.
1Jo 4:19
4:19 {14} We love him, because he first
loved us.
(14) Lest any man should think that
that peace of conscience proceeds from our love as the cause, he goes back
to the fountain, that is, to the free love with which God loves us although
we deserved and do deserve his wrath. From this springs another double
charity, which both are tokens and witnesses of that first, that is, that we
love God who loved us first, and then for his sake our neighbours
also.
1Jo 4:20
4:20 {15} If a man say, I love God, and
hateth his brother, he is a liar: {16} for he that loveth not his brother whom
he hath seen, how can he love God whom he hath not seen?
(15) As he showed that the love of
our neighbour cannot be separate from the love with which God loves us
because this last gives rise to the other: so he denies that the other kind
of love with which we love God, can be separate from the love of our
neighbour: of which it follows, that they who say they worship God, and yet
do not regard their neighbours lie shamelessly.
(16) The first reason
taken from comparison: why we cannot hate our neighbour and love God, that
is, because he that cannot love his brother whom he sees, how can he love
God whom he cannot see?
1Jo 4:21
4:21 {17} And this commandment have we
from him, That he who loveth God love his brother also.
(17) A second reason, why God cannot
be hated and our neighbour loved, because this same lawmaker commanded us
both to love him and our neighbour.
1Jo 5:1
5:1 Whosoever {1} believeth that Jesus
is the {a} Christ is born of God: and every one that loveth him that begat
loveth {b} him also that is begotten of him.
(1) He advances in the same
argument, showing how both those loves come to us, from that love with which
God loves us, that is, by Jesus our mediator laid hold on by faith, in whom
we are made the children of God, and do love the Father from whom we are
begotten, and also our brothers who are begotten with us.
(a) Is the true
Messiah.
(b) By one, he means all the faithful.
1Jo 5:2
5:2 {2} By this we know that we love
the children of God, when we love God, and keep his {c}
commandments.
(2) The love of our neighbour
depends on the love with which we love God, that this last must go before
the first: of which it follows, that that is not to be called love, when men
agree together to do evil, neither that, when as in loving our neighbours,
we do not respect God's commandments.
(c) There is no love where there is
no true doctrine.
1Jo 5:3
5:3 {3} For this is the love of God,
that we keep his commandments: {4} and his commandments are not {d}
grievous.
(3) The reason: to love God, is to
keep his commandments, which being so, and seeing that both the loves are
commanded by the same lawmaker, (as he taught before) it follows also, that
we do not love our neighbours, when we break God's commandments.
(4)
Because experience teaches us that there is no ability in our flesh, neither
will to perform God's commandments, therefore lest the apostle should seem,
by so often putting them in mind of the keeping of the commandments of God,
to require things that are impossible, he pronounces that the commandments
of God are not in any way grievous or burdensome, that we can be oppressed
with the burden of them.
(d) To those who are regenerate, that is to say,
born again, who are led by the Spirit of God, and are through grace
delivered from the curse of the law.
1Jo 5:4
5:4 {5} For whatsoever is born of God
overcometh the world: {6} and this is the victory that {e} overcometh the
world, [even] our {f} faith.
(5) A reason: Because by
regeneration we have received strength to overcome the world, that is to
say, whatever strives against the commandments of God.
(6) He declares
what that strength is, that is, faith.
(e) He uses the time that is past,
to give us to understand, that although we are in the battle, yet
undoubtedly we shall be conquerors, and are most certain of the
victory.
(f) Which is the instrumental cause, and as a means and hand by
which we lay hold on him, who indeed performs this, that is, has and does
overcome the world, even Christ Jesus.
1Jo 5:5
5:5 {7} Who is he that overcometh the
world, but he that believeth that Jesus is the Son of
God?
(7) Moreover he declares two things,
the one, what true faith is, that is, that which rests on Jesus Christ the
Son of God alone: on which follows the other, that is, that this strength is
not proper to faith, but by faith as an instrument is drawn from Jesus
Christ the Son of God.
1Jo 5:6
5:6 {8} This is he that came by water
and blood, [even] Jesus Christ; {9} not by water only, but by water and blood.
And it is the {g} Spirit that beareth witness, because the Spirit is
truth.
(8) He proves the excellency of
Christ, in whom only all things are given us by six witnesses, three
heavenly, and three earthly, who wholly and completely agree together. The
heavenly witnesses are, the Father who sent the Son, the Word itself, which
became flesh, and the Holy Spirit. The earthly witnesses are water, (that is
our sanctification) blood, (that is, our justification) the Spirit, (that
is, acknowledging of God the Father in Christ by faith) through the
testimony of the Holy Spirit.
(9) He warns us not to separate water from
blood (that is sanctification from justification, or righteousness, begun
from righteousness imputed) for we do not stand on sanctification, but so
far as it is a witness of Christ's righteousness imputed to us: and although
this imputation of Christ's righteousness is never separated from
sanctification, yet it is the only matter of our
salvation.
(g) Our spirit which is the third
witness, testifies that the holy Sprit is truth, that is to say, that that
is true which he tells us, that is, that we are the sons of God.
1Jo 5:7
5:7 For there are three that bear
record in heaven, the Father, the {h} Word, and the Holy Ghost: and these
three are {i} one.
(h) See Joh 8:13,14
(i) Agree in
one.
1Jo 5:9
5:9 {10} If we receive the witness of
men, the witness of God is greater: for {k} this is the witness of God which
he hath testified of his Son.
(10) He shows by an argument of
comparison, of what great weight the heavenly testimony is, that the Father
has given of the Son, to whom agrees both the Son himself and the Holy
Spirit.
(k) I conclude correctly: for the testimony which I said is given
in heaven, comes from God, who sets forth his Son.
1Jo 5:10
5:10 {11} He that believeth on the Son
of God hath the witness in himself: he that believeth not God hath made him a
liar; because he believeth not the record that God gave of his
Son.
(11) He proves the sureness of the
earthly witness by every man's conscience having that testimony in itself,
whose conscience he says cannot be deceived because it agrees with the
heavenly testimony which the Father gives of the Son: for otherwise the
Father must be a liar, if the conscience which agrees and assents to the
Father, should lie.
1Jo 5:11
5:11 {12} And this is the record, that
God hath given to us eternal life, and this life is in his
Son.
(12) Now at length he shows what
this testimony is that is confirmed with so many witnesses: that is, that
life or everlasting happiness is the gift of God, which is the Son, and
proceeds from him to us, who by faith are joined with him, so that without
him, life is nowhere to be found.
1Jo 5:13
5:13 {13} These things have I written
unto you that believe on the name of the Son of God; that ye may know that ye
have eternal life, and that ye may believe on the name of the Son of
God.
(13) The conclusion of the epistle,
in which he shows first of all, that even they who already believe, need
this doctrine, that they may grow more and more in faith: that is to say,
that they may be daily more and more certain of their salvation in Christ,
through faith.
1Jo 5:14
5:14 {14} And this is the confidence
that we have in him, that, if we ask any thing according to his will, he
heareth us:
(14) Because we do not yet in effect
obtain that which we hope for, the apostle combines invocation or prayer
with faith, which he will have proceed from faith, and moreover to be
conceived in such a way, that nothing is asked but that which is agreeable
to the will of God: and such prayers cannot be useless.
1Jo 5:16
5:16 {15} If any man see his brother
sin a sin [which is] not unto death, {l} he shall ask, and he shall give him
life for them that sin not unto death. There is a sin unto death: I do not say
that he shall pray for it.
(15) We have to make prayers not
only for ourselves, but also for our brothers who sin, that their sins be
not to death: and yet he excepts that sin which is never forgiven, or the
sin against the Holy Spirit, that is to say, a universal and wilful falling
away from the known truth of the gospel.
(l) This is as if he said, let
him ask the Lord to forgive him, and he will forgive him being so
asked.
1Jo 5:17
5:17 {16} All unrighteousness is sin:
and there is a sin not unto death.
(16) The taking away of an
objection: indeed all iniquity is comprehended under the name of sin: but
yet we must not despair therefore, because every sin is not deadly, and
without hope of remedy.
1Jo 5:18
5:18 {17} We know that whosoever is
born of God sinneth not; but he that is begotten of God keepeth himself, and
that wicked one toucheth him not.
(17) A reason why not all, or rather
why no sin is mortal to some: that is, because they are born of God, that is
to say, made the sons of God in Christ, and being ended with his Spirit,
they do not serve sin, nor are they mortally wounded by Satan.
1Jo 5:19
5:19 {18} [And] we know that we are of
God, and the whole world lieth in wickedness.
(18) Every man must particularly
apply to himself the general promises, that we may certainly persuade
ourselves, that whereas all the world is by nature lost, we are freely made
the sons of God, by the sending of Jesus Christ his son to us, of whom we
are enlightened with the knowledge of the true God and everlasting
life.
1Jo 5:20
5:20 And we know that the Son of God is
come, and hath given us an understanding, that we may know him that is true,
and we are in him that is true, [even] in his Son Jesus Christ. This is the
true {m} God, and eternal life.
(m) The divinity of Christ is most
clearly proved by this passage.
1Jo 5:21
5:21 {19} Little children, keep
yourselves from idols. Amen.
(19) He expresses a plain precept of
taking heed of idols: which he contrasts with the only true God, that with
this seal he might seal up all the former doctrine.
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