--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 884 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/884/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 884. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/884/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 884. 1 John · 4 of 9 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/884/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/884/#p-N [¶0] ye also--in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare [1Jo 2:27], "the anointing abideth in you ... ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us. [¶1] 25. this is the promise--Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father ([1Jo 2:24]). [¶2] he--Greek, "Himself," Christ, "the Son" (compare [1Jo 1:1]). [¶3] promised--([Joh 3:15], ; , 47, 57; , ). [¶4] 26. These things--([1Jo 2:18-25]). [¶5] have I written--resumed from [1Jo 2:21] and [1Jo 2:14]. [¶6] seduce you--that is, are trying to seduce or lead you into error. [¶7] 27. But--Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') ... the anointing," &c. (resumed from [1Jo 2:20]). [¶8] received of him--([Joh 1:16]). So we "are unto God a sweet savor of Christ." [¶9] abideth in you--He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, [Jr 31:34]; [Joh 6:45]; ]; it teaches us the truth; in that teaching we will abide" [Bengel]. [¶10] and--and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel]. [¶11] the same anointing--which ye once for all received, and which now still abides in you. [¶12] of--"concerning." [¶13] all things--essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth. [¶14] no lie--as Antichristian teaching. [¶15] ye shall abide in him--([1Jo 2:24], end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him." [¶16] 28. little children--Greek, "little sons," as in [1Jo 2:12]; believers of every stage and age. [¶17] abide in him--Christ. John repeats his monition with a loving appellation, as a father addressing dear children. [¶18] when--literally, "if"; the uncertainty is not as to the fact, but the time. [¶19] appear--Greek, "be manifested." [¶20] we--both writer and readers. [¶21] ashamed before him--literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," [1Jo 4:17]; compare [1Jo 3:21]; . In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance. [¶22] 29. The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, [1Jo 2:29-3:3]. [¶23] If ye know ... ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) ... ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and [1Jo 3:1]), and "the Son," [1Jo 2:1], 23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. Hollaz in Alford defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly." [¶24] doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OECUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [Alford most truly]. Compare [Lu 7:47], : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven. ### Chapter 3 [¶26] [1Jo 3:1-24]. Distinguishing Marks of the Children of God and the Children of the Devil. Brotherly Love the Essence of True Righteousness. [¶27] 1. Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous [1Jo 2:29], thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace. [¶28] what manner of--of what surpassing excellence, how gracious on His part, how precious to us. [¶29] love ... bestowed--He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther]. [¶30] that--"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God." [¶31] should be called--should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really. [¶32] therefore--"on this account," because "we are (really) so." [¶33] us--the children, like the Father. [¶34] it knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [Bengel]. Contrast [1Jo 5:1]. The world's whole course is one great act of non-recognition of God. [¶35] 2. Beloved--by the Father, and therefore by me. [¶36] now--in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place. [¶37] doth not yet appear--Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious. [¶38] but--omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what ... but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Mal 1:6; [Joh 14:3]) He (not "it," namely, that which is not yet manifested [Alford]) shall be manifested ([1Jo 3:5]; 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" ([Mt 19:28]). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [Pearson, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [Augustine, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, [Joh 1:18]), implies the entire unity of the Father and the Son. [¶39] for, &c.--Continual beholding generates likeness ([2Co 3:18]); as the face of the moon being always turned towards the sun, reflects its light and glory. [¶40] see him--not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects. [¶41] 3. this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in [1Jo 3:11], . [¶42] in--rather, "(resting) upon Him"; grounded on His promises. [¶43] purifieth himself--by Christ's Spirit in him ([Joh 15:5], end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [Augustine]. One's justification through faith is presupposed. [¶44] as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.