15. Bosor,] In Numb. xxii. 5, he is called "the son of Beor from which it is probable that Balaam's father had two names; or it may be only a different pronunciation of the same word:-comp. Jude 11. 17. wells, &c.] By this image the apostle describes them as unprofits. ble and vain; much in appearance, but nothing in reality; "to whom the mist of darkness," i. e. according to the force of the metaphor, to whom a misery the most dismal "is reserved for ever:" Jude 12, 13. The torments of the wicked in another world are represented under the image of utter darkness:-Matt. viii. 12, et al. 18. those that were clean escaped] Viz. those who had once disentangled themselves from the seductions of such as are living in error and vice. This is confirmed by ver. 20; comp. ch. i. 4. 19. See John viii. 34, 36; Rom. vi. 16-20, notes. 20. through the knowledge, &c.] Ch. i. 2, note; comp. ver. 18; Matt. xii. 45; Luke xi. 26. The same sentiment is further illustrated in the two following verses :-Heb. vi. 6, x. 26. 21. the holy commandment delivered unto them.] Viz. by the apostles of our Lord and Saviour:-ch. iii. 2. 22. the proverb,] The former of these sayings is found in Prov. IIVİ. 11, and the latter was no doubt current in the apostle's days. They are very descriptive of the folly of those who return again to the vices which they had before renounced. CHAPTER III. 1, 2. See ch.i. 12, 13, ii. 21, notes; Jude 17. The sense is, 3. in the last days] 2 Tim. iii. 1; 1 Pet. i. 20, notes. hereafter there will arise persons who make a mock at religion, giving themselves up to sensuality, and denying a judgment to come, ver. 4. That by the promise of his (Christ's) coming," is meant his coming to judgment, appears from the apostle's reply to these scoffers, ver. 5—13; particularly from ver. 7, 10-13; comp. ch. ii. 10; 2 Thess. ii. 3. 5. For this, &c.] To the objection of the scoffers, that all things remained the same from the beginning of the creation, and therefore would continue so, St. Peter answers, that this is not the fact, for the world had been once destroyed by water, and would be again by fire, ver. 7. 8. that one day, &c.] Here is another argument in reply to the objec. tion in ver. 3, viz. we are not to measure the counsels of the eternal Be. ing by our finite ideas, or to suppose that he is bounded by our distinctions of time, ver. 8; comp. Ps. xc. 4. 9. not slack] Not slow or dilatory, (Heb. x. 37,) as some account it slowness in him concerning his promise. 10. the day of the Lord] Viz. the day of judgment, ver. 7; Matt. xxiv. 42, 43. The whole context proves that this is to be taken, not in a figu. rative, but literal sense; and it is equally clear that it does not relate to the destruction of Jerusalem, but to the final dissolution of the world, which, it is plainly asserted in ver. 7, 10, 12, will be effected by fire :comp. 2 Thess. i. 8. 12. and hasting] Rather, "and expecting, or earnestly desiring:"-1 Cor. i. 8; Tit. ii. 13. 13. new heavens, &c.] We expect new and everlasting abodes, in which the justified, those who are accounted righteous by faith, shall live for ever, "according to his promise," i. e. through the mediation of Christ. 15. is salvation ;] Viz. is meant to promote the salvation of sinners, by giving them time for, and leading them to repentance, ver. 9; Rom. ii. 4. "As our beloved brother Paul," &c. It appears, from the next verse, that St. Peter here refers to some particular epistle, or epistles, but to which is not agreed, for there is none immediately addressed to any of the provinces mentioned 1 Pet. i. 1. It is therefore most probable that St. Peter refers generally to those epistles of St. Paul which were written to the Asiatic churches; for though addressed to particular Churches, or persons, they were intended for general circulation, (see introduction to Ephesians,) and in all of them he hath written of the things mentioned ver. 14, 15; as for instance, Eph. ii. 3—5; Col. i. 21; 1 Tim. ii. 4. He also speaks of these things in his other epistles, as Rom. ii. ix. xi; Heb. x. et al. 16. in which] It is doubtful whether this refers to St. Paul's epistles or to the things alluded to about which he had written. Both in these subjects and in the epistles themselves, there are unquestionably, "some things hard to be understood, which the unlearned and unstable (i. e. those who have no fixed and steady principles) wrest, as they do also the other Scriptures, to their own destruction. By calling all St. Paul's epistles Scriptures," St. Peter expressly acknowledges their divine inspiration. 17. from your own stedfastness.] Viz. in the faith and practice of the Gospel. 66 THE FIRST EPISTLE GENERAL OF JOHN. INTRODUCTION. THE name of the author of this Epistle is neither prefixed nor subjoined, but it has been handed down by the universal suffrage of antiquity, as the genuine production of St. John; a fact which is, moreover, fully attested by its identity in many of its sentiments and expressions with the Gospel which was undoubtedly written by that Apostle. The similarity of style is too evident and remarkable to allow us to hesitate in regarding both as the production of the same inspired writer; and by necessary consequence both are equally of divine and canonical authority. Whether this Epistle was written before or after the destruction of Je. rusalem, learned critics and commentators are not agreed; and the arguments which have been produced on either side are manifestly so inconclusive, that it must be acknowledged nothing can be determined respect. ing its date with certainty, or even probability. No less difficulty presents itself concerning the place where it was written, and the persons to whom it was sent. It has been contended that this is not, properly speaking, an Epistle, but rather a treatise, or dissertation. It is not, indeed, inscribed to any particular individual or Church, but it has an epistolary form, for in seve ral places the writer addresses certain persons, as is usual in the apostoli. cal epistles; ch. i. 4, ii. 1, 7, et seq. iii. 13, iv. 1, et al.; and it has been received as an epistle into the canon of Scripture by those who had the best means of ascertaining the nature of the composition. It is, however, a question of comparatively little importance.. Whatever title we may choose to give it, the Apostle's design in writing it was to guard the Christians against certain erroneous tenets and princi ples, which naturally led to irregularities of practice. Critics differ as to the particular heretics and errors to which it is opposed, but that it was in. tended as a caution against some is demonstrable from its contents; in. asmuch as from this production we are supplied with strong and convincing arguments against all those who entertain false and corrupt notions respecting the fundamental doctrines of Christianity. (See the Introduction to St. John's Gospel, p. 196.) It appears also to have been the Apostle's design to preserve the believers in the practice of that purity of life, of that tender-hearted charity and brotherly love, and of that universal holiness, without which faith is insufficient, and a profession of religion utterly vain and useless. The style of this Epistle, like that of the Gospel, is easy, fluent, and unadorned; yet no less admirable for its beautiful simplicity, and for a mild, gentle, and affectionate spirit, which pervades the whole, and which communicates to it a character irresistibly touching and impressive. CHAPTER I. 1. the Word of life ;] This taken by itself may no doubt mean the revealed word of God, which leads to eternal life, Phil. ii. 16; but here, in ver. 1-4, the apostle is clearly speaking of a person; for, first, the expressions can apply to nothing else, as seeing it with our eyes, handling, &c. plainly designates a person. Secondly, the apostle says the Word "was with the Father," which can only be understood in a personal sense. Thirdly, the Word referred to in ver. 5, is pointed out as a person, see note. Fourthly, this interpretation is confirmed by many parallel texts. These reasons fully shew, that "the Word of life" is a Hebraism for "the living Word," i. e. that eternal Word, whom the same apostle describes in the beginning of his Gospel. Hence the meaning is, that which was from the beginning, which we have heard, &c. concerning the living Word; for the life [of this Word] was manifested, &c. ver. 2, [I repeat] that which we have seen and heard [concerning the living Word] we declare unto you," &c. ver. 3. 66 - from the beginning,] Of the Gospel; for the apostle is not speaking of the Word's being from the beginning, as he does John i. 1, but of what they had seen and heard from the beginning; ch. ii. 7, 24, iii. 7; John xv. 27; Acts xxvi. 4; 2 John v. "Our hands have handled," refers, as some think, to what is related John xx. 27, but perhaps to Luke χχίν. 39. 2. the life] This, as appears from what follows, denotes Jesus Christ, who is often called "life," as being the author of it, John i. 5, note. 3. that ye, &c.] The purpose of our declaring all this is, that you also may have fellowship with us; i. e. that you might jointly participate with us in the same privileges and blessings; " and our fellowship (or communion) is with the Father, and with his Son Jesus Christ;" i. e. we participate in the favours and blessings which God bestows upon men, through his son :-John xiv. 23, xvii. 21; 1 Cor. i. 9; comp. ch. ii. 24, iii. 24, iv. 13. 5. that God is light, &c.] By this figurative expression, the apostle designates the immaculate purity and perfection of God:-1 Tim. vi. 16. 6. if we say] Viz. if we pretend to have "communion with him, and walk in darkness, i. e. and yet continue to practice wickedness, Eph. v. 8, vi. 12; Col. i. 13, "we lie, and do not the truth;" i. e. do not agreea. bly to the truth of the Gospel, ver. 8; ch. ii. 4; 2 Cor. vi. 14. But on the contrary," if we walk in light (i. e. if we practice holiness,) we have fellowship one with another" i. e. we all jointly participate in the same blessings, bestowed by the Father through the Son, ver. 3, " and the blood of Jesus cleanseth us from all sin," i. e. on the condition that we walk in the light, ch. ii. 2. And this expiation of sin through the sacrifice of Christ is of inestimable value, " for if we [pretend to] say, that we have no sin, we deceive ourselves," ver. 8; comp. ch. ii. 4; all have sinned; nevertheless, "if we confess our sins [to God,] he is faithful and just," i. e. his fidelity and justice are pledged" to forgive us our sins, and to cleanse us from all unrighteousness," ver. 9, i. e. through the atoning blood of Christ :-ver. 7. 10. If we say, fc.] This is a repetition of ver. 8, in order to enforce the important truth that all men have sinned, and consequently stand in need of being cleansed by the atoning blood of Christ. CHAPTER II. 1. little children,] John xiii. 33, note; "that ye sin not ;" i. e. in order to guard you against sin. 3. we know him,] Viz. by this we may know that we have a right knowledge of Christ, namely, "if we keep his commandments," ch. iii. 24, v. 3; John x. 4, 14, xiv. 15, 21, 23. So in ver. 4, " knoweth him," i. e. has a true and perfect knowledge of him :-chap. i. 6, 8, iv. 20. 5. perfected] Viz. in him who obeys the divine commandments, his love towards God is rendered complete, is brought to perfection, ch. v. 3; John xiv. 15, 21. "Hereby," i. e. by this test," we know that we are in him;" meaning, that we have that fellowship with him which is referred to ch. i. 3, 7; comp ch. iv. 12. Hence, "to be in Christ," and "to abide in him," "to dwell in God," phrases often occurring in St. John's writings, mean to have fellowship or communion with him, to participate in those favours and blessings which the Father imparts through the Son; but as faith and obedience are requisite to the enjoyment of this fellowship or communion with the Father and the Son, when we are exhorted "to abide in Christ," it is equivalent to enjoining us to continue in the profession and practice of his religion. This necessarily lays upon us the obligation "to walk even as he walked," ver. 6, i. e. to model our life according to his example;-John xiii. 15; Phil. ii. 5; 1..Pet. ii. 21. 7. no new commandment] • The command of love might be called an 8. which thing] The gender of the relative shews that this does not 9. in the light,] Viz. he who pretends that he walks in the spiritual 10. none occasion, &c.] There is nothing in him to occasion his stum- 12. little children,] This is a term of endearment, under which the 13. fathers,] Viz. aged men; "because ye have known him that is 14. fathers, &c.] This is in part a repetition of ver. 13, for the purpose 15. Love not, &c.] Having said that he writes to Christians of all ages, 16. all that is in the world,] Viz. every thing merely carnal and world. 17. passeth away,] Will soon pass away; is transitory:-1 Cor. vii. 18. the last time.] This may mean the last hour of the Jewish state, or |