Verse-by-Verse Bible Commentary
2 Peter 2:8

Clarke's Commentary

Verse 8. That righteous man dwelling among them — Lot, after his departure from Abraham, A. M. 2086, lived at Sodom till A. M. 2107, a space of about twenty years; and, as he had a righteous soul, he must have been tormented with the abominations of that people from day to day.

The word εβασανιζεν, tormented, is not less emphatic than the word καταπονουμενον, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned.

Bridgeway Bible Commentary

2:1-22 WARNING AGAINST FALSE TEACHERS

Punishment of the ungodly (2:1-10a)

Having spoken about the purpose of prophecies, Peter now gives a warning to beware of those who will use prophecies to support their own teachings. History shows that there have always been false teachers who have tried to gain a following by the misuse of Scripture (2:1). The punishment of all such people is certain. They oppose Christ, give the church a bad name, lead people into sin and make financial profit from the Christians they deceive (2-3).

Old Testament examples show how God saves his people but punishes the ungodly. The angels who rebelled against God are imprisoned, awaiting the final judgment when all who oppose God will be condemned (4). The stories of Noah and Lot illustrate God’s mercy on the righteous and his punishment of the wicked. In both cases he saved the righteous but destroyed the ungodly among whom they lived (5-8; cf. Genesis 6:1-18; Genesis 19:12-25).

Christians who are troubled by false teachers should learn from these examples. If they trust more firmly in the overruling mercy and justice of God, their faith will withstand the attacks of the trouble-makers (9-10a).

Coffman's Commentaries on the Bible

(for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds):

In view of the rather sordid record of Lot's life in Genesis, some have questioned why such an epithet as "righteous" should be repeatedly applied to him here. However, all human righteousness is relative; and when Lot's life is evaluated in connection with the depraved culture of his day, the true value of it is evident. He was displeased with the wickedness around him; he did not participate in it; he was thoughtful to entertain strangers, thereby entertaining angels unawares, as extolled in Hebrews 13:2; he was accounted righteous by Abraham who, in his great intercession for the doomed cities, evidently included Lot among the ten righteous persons who, he felt, were living there; and when God commanded him to leave Sodom, Lot did not hesitate to obey. It was also at Lot's intercession that Zoar was spared. In view of all these things, Peter's reference to him here is justified.

Barnes' Notes on the Whole Bible

For that righteous man dwelling among them - The Latin Vulgate renders this, “For in seeing and hearing he was just;” meaning that he maintained his uprightness, or that he did not become contaminated by the vices of Sodom. Many expositors have supposed that this is the correct rendering; but the most natural and the most common explanation is that which is found in our version. According to that, the meaning is, that compelled as he was, while living among them, to see and to hear what was going on, his soul was constantly troubled.

In seeing and hearing - Seeing their open acts of depravity, and hearing their vile conversation. The effect which this had on the mind of Lot is not mentioned in Genesis, but nothing is more probable than the statement here made by Peter. Whether this statement was founded on tradition, or whether it is a suggestion of inspiration to the mind of Peter, cannot be determined. The words rendered “seeing” and “hearing” may refer to the ACT of seeing, or to the object seen. Wetstein and Robinson suppose that they refer here to the latter, and that the sense is, that he was troubled by what he saw and heard. The meaning is not materially different. Those who live among the wicked are compelled to see and hear much that pains their hearts, and it is well if they do not become indifferent to it, or contaminated by it. “Vexed” his “righteous soul from day to day with” their “unlawful deeds.”

Tortured or tormented his soul - ἐβασάνιζεν ebasanizen Compare Matthew 8:6, Matthew 8:29; Luke 8:28; Revelation 9:5; Revelation 11:10; Revelation 14:10; Revelation 20:10, where the same word is rendered “tormented.” The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct. He was not merely troubled as if his soul were passively acted on, but there were strong mental exercises of a positive kind, arising perhaps from anxious solicitude how he might prevent their evil conduct, or from painful reflections on the consequences of their deeds to themselves, or from earnest pleadings in their behalf before God, or from reproofs and warnings of the wicked. At all events, the language is such as would seem to indicate that he was not a mere passive observer of their conduct. This, it would seem, was “from day to day,” that is, it was constant. There were doubtless reasons why Lot should remain among such a people, and why, when he might so easily have done it, he did not remove to another place.

Perhaps it was one purpose of his remaining to endeavor to do them good, as it is often the duty of good men now to reside among the wicked for the same purpose. Lot is supposed to have resided in Sodom - then probably the most corrupt place on the earth - for 16 years; and we have in that fact an instructive demonstration that a good man may maintain the life of religion in his soul when surrounded by the wicked, and an illustration of the effects which the conduct of the wicked will have on a man of true piety when he is compelled to witness it constantly. We may learn from the record made of Lot what those effect will be, and what is evidence that one is truly pious who lives among the wicked.

(1) He will not be contaminated with their wickedness, or will not conform to their evil customs.

(2) He will not become indifferent to it, but his heart will be more and more affected by their depravity. Compare Psalms 119:136; Luke 19:41; Acts 17:16.

(3) He will have not only constant, but growing solicitude in regard to it - solicitude that will be felt every day: “He vexed his soul from day to day.” It will not only be at intervals that his mind will be affected by their conduct, but it will be an habitual and constant thing. True piety is not fitful, periodical, and spasmodic; it is constant and steady. It is not a “jet” that occasionally bursts out; it is a fountain always flowing.

(4) He will seek to do them good. We may suppose that this was the case with Lot; we are certain that it is a characteristic of true religion to seek to do good to all, however wicked they may be.

(5) He will secure their confidence. He will practice no improper arts to do this, but it will be one of the usual results of a life of integrity, that a good man will secure the confidence of even the wicked. It does not appear that Lot lost that confidence, and the whole narrative in Genesis leads us to suppose that even the inhabitants of Sodom regarded him as a good man. The wicked may hate a good man because he is good; but if a man lives as he should, they will regard him as upright, and they will give him the credit of it when he dies, if they should withhold it while he lives.

Calvin's Commentary on the Bible

8.In seeing and hearing. The common explanation is, that Lot was just in his eyes and ears, because all his senses abhorred the crimes of Sodom. However, another view may be taken of his seeing and hearing, so as to make this the meaning, that when the just man lived among the Sodomites, he tormented his soul by seeing and hearing; for we know that he was constrained to see and hear many things which greatly vexed his mind. The purport of what is said then is, that though the holy man was surrounded with every kind of monstrous wickedness, he yet never turned aside from his upright course.

But Peter expresses more than before, that is, that just Lot underwent voluntary sorrows; as it is right that all the godly should feel no small grief when they see the world rushing into every kind of evil, so the more necessary it is that they should groan for their own sins. And Peter expressly mentioned this, lest when impiety everywhere prevails, we should be captivated and inebriated by the allurements of vices, and perish together with others, but that we might prefer this grief, blessed by the Lord, to all the pleasures of the world.

Smith's Bible Commentary

Chapter 2

False prophets have always been around. Now they don't wear signs, "I'm a false prophet". They come in sheep's clothing. They look like sheep. They come sometimes dripping with love and phrases of love. And a lot of times you listen to them and say, "Boy, they're good. They really speak a lot of truth". And that's why they are able to deceive. If a false prophet only said false things, no one would be deceived by them. But usually what they say is ninety-five percent true. And thus they entice people and deceive people because most of what they say is true, but then they begin to interject that area of falsehood.

So there were false prophets among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction ( 2 Peter 2:1 ).

False teachers who will even deny the Lord. There are those who claim to be ministers who fill the pulpits in the United States who deny the deity of Jesus Christ, "even denying the Lord who bought them." Willing to put Jesus in the category of a master teacher or of a great prophet or whatever. But they deny the Lord that bought them.

And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of ( 2 Peter 2:2 ).

It sort of is heartbreaking that whenever any antichrist, anti-god kind of legislation or anything comes along, and the papers are making their interviews of the ministers to get their opinions of it, they can always find some Unitarian minister or Disciples of Christ minister or something who take an anti-god, antichrist position. And they are the ones that they're always seeking to exploit, you know, to make it look like, you know, the ministers are even in favor of this bit of vicious legislation that would open the door to pornography because you know some reverend said it. You know, he thought it was healthy and all for people to be able to examine. I just; well God's going to take care of them. But they like to put down those who just plainly declare the truth of God as being ignorance and unlearned and all. Well, so be it.

And through covetousness shall with feigned [or deceitful] words make merchandise of you ( 2 Peter 2:3 ):

The true shepherd wants to feed the flock of God; the false teacher wants to fleece the flock of God. And they have developed so many gimmicks to fleece the flock of God. And of course, the latest is the computerized personalized letters. "You've been on my heart of late. The Lord woke me up this morning and I was praying for you. Is there something wrong? Please tell me why is it that I feel so disturbed about you lately. Why don't you write and let me know so that I can pray for you even more. And please enclose a gift, you know, so that I can carry on this ministry that God has given to me". "With feigned words, deceitful words, they seek to make merchandise of you."

They buy mailing lists and then send out these letters, like they, you know, were your long lost cousin you haven't seen in ten years. And that you've been just a burden on their heart lately. And oh how they love to come right into your home and sit down with you and share with you but you're so busy, you, they know that you wouldn't have time for them.

And I don't know if I'm going to make it through chapter two. I just wonder, though, how this must hurt the heart of God to be so misrepresented by man. You know that upsets me and hurts me and I'm not the, you know, purest person in the world, but if these things so disturb me, how much more must they disturb God to be thus represented by man, as a charlatan, as a crook, as a deceiver, as a conniver, as a moneygrubber, covetous. They'll use these feigned, deceitful words to make merchandise of you or merchandisers of you. Beware of anybody who wants to put you out on the street corner selling magazines or flowers or dolls or whatever so that the money can all go to their fund. The Messiah Moon has kids selling peanuts in parking lots, making merchandise of people.

We were in a restaurant back in Indiana and this kid came in late at night, it was after service and we were getting a bite to eat, and this kid came in and he had these little teddy bears that clip on, you know. And he wanted to, you know, he was a fast talker, smooth talker, and going to pin him on everybody you know and here I want to give, you know, here have one of these, you know, I want to give you one. And then, of course, having pinned it on you and wanting to give it to you, then he wanted a donation. And I said, "Are you related to, you know who is this for? And some youth thing you know, Youth Mission downtown." I said, "Is it related to Moon's ministry?" "Oh no, no, no." I said, "Are you sure?" "Oh yes, it's not related to Moon." Oh we kept talking and pretty soon, it was related. Just a liar. But he had been, you know, they made a merchandiser out of him. They were using the kid to go out at night and sell these things for their profits.

Peter said,

whose judgment now of a long time lingereth not, their damnation slumbereth not. For if God spared not the angels that sinned, but cast them down to hell ( 2 Peter 2:3-4 ),

And the word there is "Tartarus", the lowest hell.

and delivered them into the chains of darkness, to be reserved unto judgment ( 2 Peter 2:4 );

Now who are these angels that sinned who were cast down to Tartarus? Well, we know that Satan isn't there yet and that many angels that rebelled with Satan are not yet incarcerated but are working with him in his nefarious deeds. We are told in the book of Revelation that Satan was cast out of heaven and drew a third part of the stars with him. Many Bible commentators believe that these angels are the ones, who in Genesis nine began to cohabit with men. "And the sons of God saw the daughters of men" ( Genesis 6:0 ), "saw the daughters of men that they were fair" and all, and that these angels who kept not their first state are being reserved there in the chains in Tartarus.

If God spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an example unto those who afterwards should live an ungodly life ( 2 Peter 2:5-6 );

Now there is a lot of deception. As we pointed out, man who is living an ungodly life is blind. He cannot see afar off; he becomes nearsighted. He looses his sight of the eternal. And because God is merciful and longsuffering and patient, man often misinterprets this longsuffering of God as weakness or as blindness on God's part or as, God forbid, approval by God of what I'm doing. If God didn't like what I'm doing, why didn't He wipe me out, you know? It's a mistake. And people begin to think that God has withdrawn Himself. That God is just letting things go on. That God really doesn't care what's happening.

But Peter points out that God has brought His judgment in the past, the angels which are cast down to Tartarus. The old world before Noah's time, the cities of Sodom and Gomorrah and that they are examples to those who would want to live an ungodly life. Your Day of Judgment is coming. You're not going to get by with it. Though you may get by for a time, there is a day of reckoning coming and it's a warning to man that one day there will be a day of reckoning and you're going to answer for the things that you've done and are doing.

Now when God destroyed Sodom and Gomorrah,

He did deliver just Lot ( 2 Peter 2:7 ),

He saved Noah. He saved Lot. Lot who was,

vexed with the filthy manner of living of the wicked around him ( 2 Peter 2:7 ):

Or the filthy behavior of the wicked.

(For that righteous man dwelling among them, in seeing and hearing, his righteous soul was vexed from day to day with their unlawful or ungodly deeds) ( 2 Peter 2:8 );

When you read about things like West Hollywood voting their own city government, does it vex you? When you read of the things going on in San Francisco, does it vex you? When you read of some of the things happening in our own community, does it vex you the way people are living? If it doesn't vex you, then you're in bad shape. It means that you've become perhaps calloused, not sensitive in spirit anymore. And that could very well be because of the looseness of the guard that we have over our mind.

You know it's tragic that many Christian homes have brought filth into the homes through the video, through VCR units or through cable TV or some of these select types and have brought into their homes all kinds of filth, whereby our minds being glutted with the filth, we no longer are vexed by the way people live around us. We just sort of become tolerant to the evil of our society rather than being vexed, having just being moved by the evil that is around us. God help us. God bring us to a purity.

I wonder how many of you have been to an R-rated movie in the last month. What pollution you've sown into your mind. Don't you realize that God isn't deceived? "Whatever a man sows, that shall he also reap" ( Galatians 6:7 ). And if you sow to the flesh, of the flesh you're going to reap corruption. You can't escape it. God isn't mocked. There is a law of nature, of sowing and reaping in kind. And you sow that kind of stuff in your mind, you're going to begin to reap it in your life. You can't escape it.

Lot was vexed by the way they were living as he saw their unlawful deeds. But God delivered him before the judgment came because

God knows how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished ( 2 Peter 2:9 ):

And even so, God's Day of Judgment is coming very soon and those that are walking with the Lord, vexed by the evil of the world will be delivered before the Day of Judgment comes. God knows how to deliver the righteous.

I cannot, I cannot accept that the church will be here during the Great Tribulation when God's wrath and judgment is poured out upon the world for its unrighteousness. When God punishes the world for its unrighteous living, I cannot accept the fact that the church will be here. I cannot believe that. The Lord knows how to deliver the righteous. And the whole story of Lot, when the Lord was going down to destroy Sodom and they stopped by and visited with Abraham. And Abraham's basic argument was, "Will not the Lord of the earth be fair? Would you punish the righteous with the wicked? What if there are fifty righteous?" And the whole premise of the argument is that when God's judgment comes, God will not punish the righteous with the wicked. And thus when God's judgment and punishment comes upon this cursed world, He's going to take first, as He took Lot out of Sodom, He's going to take His children out of this earth. "The Lord knows how to deliver the godly out of the temptations, but to reserve the unjust to be punished."

But chiefly [those to be punished are those] that walk after the flesh in the lust of uncleanness, they despise government. They're presumptuous, they're selfwilled, and they're not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusations against them before the Lord. But these, as natural beasts, are made to be trapped and destroyed, and they speak evil of things that they understand not; and shall utterly perish in their own corruption ( 2 Peter 2:10-12 );

The false teachers, what things Peter has to say.

And they shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. But they are spots and blemishes, sporting themselves with their own deceivings while they feast with you; They have eyes that are full of adultery, they cannot cease from sin; they are beguiling unstable souls: a heart they have exercised with covetous practice; they're cursed children: And they have forsaken the right way, and they've gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity: the dumb ass speaking with a man's voice forbade the madness of the prophet ( 2 Peter 2:13-16 ).

Now here speaking of these false teachers, he is so descriptive that really no commentary is necessary, except perhaps on the way of Balaam who was using his gift for his own personal profit. Being covetous of the rewards offered by the king, he prostituted the gift that God had given to him, loving the wages of unrighteousness.

Now these men are wells without water, they are clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, and through much wantonness, those that were clean escaped from them who live in error. And while they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought into bondage ( 2 Peter 2:17-19 ).

Quite a powerful scripture. "By whom a man is overcome," if you're overcome by a false prophet, then you are "brought into bondage by them"

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them ( 2 Peter 2:20-21 ).

Knowledge is responsibility. Once you've come to the knowledge of truth, you are responsible. Better really not to know. Jesus in Luke's gospel chapter twelve spoke about that servant who was given a position of overseeing his master's goods while the master went to a far country, and when the master didn't return, when the servant was expecting him, he said, "My Lord delays his coming"( Luke 12:45 ). And he began to abuse his position, mistreating the other servants, beating them and all. And the master came in an hour when he wasn't expecting him. And he said, "Bind him up and cast him out. Give him his portion with the unbelievers". For he who knew the will of God and did not accordingly, Jesus said, "will be beaten with many stripes though he who knew the will of God or knew not the will of God yet did things worthy of many stripes will be beaten with few". For whom, to whom much is given, much is required. To whom little given, little required ( Luke 12:42-48 ). Knowledge is responsibility. I mean, God holds you responsible for what you know.

It'd be better off to have never known than to know it and then to turn away. To know the truth and then to turn away from the truth puts you under a great jeopardy because now you are responsible. It isn't sinning ignorantly. It is knowingly. For if after, it would better -- okay.

But it is happened unto them according to the true proverb, The dog is turned to his own vomit; and the pig that was washed to her wallowing in the mire or the mud ( 2 Peter 2:22 ). "

Contending for the Faith

(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)

This verse is a parenthetical expression inserted to add additional information about the topic under discussion.

For that righteous man: That man was Lot. Lot does not follow the multitude to do evil, but in a city of sin he walked uprightly.

dwelling among them in seeing and hearing: Lot, living in Sodom and Gomorrah, witnessed the awful acts that went on there daily. "Seeing" means "a look, glance" (Thayer 103-1-990). Lot unhappily witnessed all of the wickedness.

vexed his righteous soul from day to day with their unlawful deeds: The word "vexed" is different from the same English word in verse 7. Here it means "to torment" (Thayer 96-2-928). Lot tried so hard to get the people to come to God, he was tormented over the fact that no one would give a favorable response to God’s call.

Lot’s faithfulness has served every generation as an example. In the midst of excessive wickedness, Lot remained faithful to God, teaching us that, regardless of what the majority do, we can maintain our spiritual purity if we really want to. Lot further teaches us that if an activity is wrong, it is wrong, regardless of who is involved or how many may participate. Lot diligently attempted to turn the hearts of the people to God, but they refused and were punished.

Dr. Constable's Expository Notes

B. The Consequences of False Teaching 2:4-10a

Peter next described the consequences that follow false teaching to help his readers see the importance of avoiding it.

"Verses 4-10a form one long, complex conditional sentence; 2 Peter 2:4-8 form the conditional statement, and 2 Peter 2:9-10 a the conclusion. This long sentence skillfully combines the different aspects involved in God’s judicial dealings with mankind." [Note: Hiebert, Second Peter . . ., p. 95.]

"Now Peter will give us three examples of apostates in the past. His first example is of the angels who sinned (2 Peter 2:4), and it is an example of how the Devil works. His second example is that of the world of Noah’s day (2 Peter 2:5), and it is the example of the world. The third example (2 Peter 2:6) is the turning of the cities of Sodom and Gomorrah into ashes, and that is the example of the flesh." [Note: McGee, 5:734.]

Dr. Constable's Expository Notes

The reminder of Lot shows that God will not only punish the wicked but He will also extricate the righteous from the judgment He will send on the ungodly that surround them. This example, as well as the example of Noah (2 Peter 2:5), assured Peter’s faithful readers that God would not lose them in the mass of sinners whom He would judge. The destruction of Jerusalem was going to destroy the unbelieving Jews living there in A.D. 70. [Note: See J. Dwight Pentecost, "The Apostles’ Use of Jesus’ Predictions of Judgment on Jerusalem in A.D. 70," in Integrity of Heart, Skillfulness of Hands, p. 142.] However the primary warning deals with eschatological deliverance and punishment at the return of Christ. [Note: Bauckham, p. 254.] Another view is that the trials in view are all those challenges to faith that Christians experience in this world. [Note: Moo, p. 106.]

Of course, many righteous people have died along with the ungodly in what have appeared to be God’s judgments. One example of this is the faithful remnant in Israel who died in the wars that resulted in Israel’s and Judah’s captivities. Note that Peter said God is able to deliver the righteous. He did not say that He would do so in every case. This is still a ground for comfort in that if the will of God is such, the righteous will not suffer with the wicked. In the end God will separate these two groups eternally, and no righteous person will suffer eternal judgment (cf. Matthew 13:30).

Had Peter not told us Lot was a righteous man we might have concluded otherwise. Lot’s righteousness strengthens Peter’s illustration.

"’Righteous’ is a relative term; and in this case we must look at Lot both in comparison with the defective morality of the age and also with the licentiousness of those with whom he is here contrasted. Moreover, in the midst of this corruption he preserves some of the brighter features of his purer nomad life." [Note: Alfred Plummer, "The Second Epistle General of Peter," in Ellicott’s Commentary on the Whole Bible, 8:453.]

We cannot always tell who the righteous are, but God knows (cf. Matthew 13:24-30). How a person behaves may be misleading. Not only may some unbelievers appear to be saints, but some believers, such as Lot, appear to be unsaved. If every genuine believer gives evidence of his salvation by his good works, as some interpreters assert, then Lot was the exception to the rule. It seems more likely that Lot was what the New Testament calls a carnal believer.

"It is possible for a Christian to live close to sin, but he may barely escape with his life." [Note: Barbieri, p. 111.]

Barclay's Daily Study Bible

Chapter 2

FALSE PROPHETS ( 2 Peter 2:1 )

2:1 There were times when false prophets arose among the people, even as amongst you too there will be false teachers, men who will insidiously introduce destructive heresies and deny the Lord who bought them; and by so doing they will bring swift destruction on themselves.

That there should arise false prophets within the Church was something only to be expected, for in every generation false prophets had been responsible for leading God's people astray and for bringing disaster on the nation. It is worth while looking at the false prophets in the Old Testament story for their characteristics were recurring in the time of Peter and are still recurring today.

(i) The false prophets were more interested in gaining popularity than in telling the truth. Their policy was to tell people what they wanted to hear. The false prophets said, "Peace, peace, when there is no peace" ( Jeremiah 6:14). They saw visions of peace, when the Lord God was saying that there was no peace ( Ezekiel 13:16). In the days of Jehosaphat, Zedekiah, the false prophet, donned his horns of iron and said that Israel would push the Syrians out of the way as he pushed with these horns; Micaiah the true prophet foretold disaster if Jehosaphat went to war. Of course, Zedekiah was popular and his message was accepted; but Jehosaphat went forth to war with the Syrians and perished tragically ( 1 Kings 22:1-53). In the days of Jeremiah, Hananiah prophesied the swift end of the power of Babylon, while Jeremiah prophesied the servitude of the nation to her; and again the prophet who told people what they wished to hear was the popular one ( Jeremiah 28:1-17). Diogenes, the great cynic philosopher, spoke of the false teachers of his day whose method was to follow wherever the applause of the crowd led. One of the first characteristics of the false prophet is that he tells men what they want to hear and not the truth they need to hear.

(ii) The false prophets were interested in personal gain. As Micah said, "Its priests teach for hire, and its prophets divine for money" ( Micah 3:11). They teach for filthy lucre's sake ( Titus 1:11), and they identify godliness and gain, making their religion a money-making thing ( 1 Timothy 6:5). We can see these exploiters at work in the early church. In The Didache, The Teaching of the Twelve Apostles, which is what might be called the first service-order book, it is laid down that a prophet who asks for money or for a table to be spread in front of him, is a false prophet. "Traffickers in Christ," the Didache (compare G1322) calls such men (The Didache 11). The false prophet is a covetous creature who regards men as dupes to be exploited for his own ends.

(iii) The false prophets were dissolute in their personal life. Isaiah writes: "The priest and the prophet reel with strong drink; they are confused with wine" ( Isaiah 28:7). Jeremiah says, "In the prophets of Jerusalem I have seen a horrible thing; they commit adultery and walk in lies; they strengthen the hands of evil-doers.... They lead my people astray by their lies and their recklessness" ( Jeremiah 23:14; Jeremiah 23:32). The false prophet in himself is a seduction to evil rather than an attraction to good.

(iv) The false prophet was above all a man who led other men further away from God instead of closer to him. The prophet who invites the people: "Let us go after other gods," must be mercilessly destroyed ( Deuteronomy 13:1-5; Deuteronomy 18:20). The false prophet takes men in the wrong direction.

These were the characteristics of the false prophets in the ancient days and in Peter's time; and they are their characteristics still.

THE SINS OF THE FALSE PROPHETS AND THEIR END ( 2 Peter 2:1 continued)

In this verse Peter has certain things to say about these false prophets and their actions.

(i) They insidiously introduce destructive heresies. The Greek for heresy is hairesis ( G139) . It comes from the verb haireisthai (compare G140) , which means to choose; and originally it was a perfectly honourable word. It simply meant a line of belief and action which a man had chosen for himself. In the New Testament we read of the hairesis ( G139) of the Sadducees, the Pharisees, and the Nazarenes ( Acts 5:17; Acts 15:5; Acts 24:5). It was perfectly possible to speak of the hairesis ( G139) of Plato and to mean nothing more than those who were Platonist in their thought. It was perfectly possible to speak of a group of doctors who practised a certain method of treatment as a hairesis ( G139) . But very soon in the Christian Church hairesis ( G139) changed its complexion. In Paul's thought heresies and schisms go together as things to be condemned ( 1 Corinthians 11:18-19); haireseis ( G139) (the plural form of the word) are part of the works of the flesh; a man that is a heretic is to be warned and even given a second chance, and then rejected ( Titus 3:10).

Why the change? The point is that before the coming of Jesus, who is the way, the truth, and the life, there was no such thing as definite, God-given truth. A man was presented with a number of alternatives any one of which he was perfectly free to choose to believe. But with the coming of Jesus, God's truth came to men and they had either to accept or to reject it. A heretic then became a man who believed what he wished to believe instead of accepting the truth of God which he ought to believe.

What was happening in the case of Peter's people was that certain self-styled prophets were insidiously persuading men to believe the things they wished to be true rather than the things which God had revealed to be true. They did not set themselves up as opponents of Christianity. Far from it. They set themselves up as the finest fruits of Christian thinking; and so it was gradually and subtly that people were being lured away from God's truth to other men's private opinions, which is what heresy is.

(ii) These men denied the Lord who had bought them. This idea of Christ buying men for himself is one which runs through the whole New Testament. It comes from his own word that he had come to give his life a ransom for many ( Mark 10:45). The idea was that men were slaves to sin and Jesus purchased them at the cost of his life for himself, and, therefore, for freedom. "You were bought with a price," says Paul ( 1 Corinthians 7:23). "Christ redeemed us (bought us out) from the curse of the law" ( Galatians 3:13). In the new song in the Revelation the hosts of heaven tell how Jesus Christ bought them with his blood out of every kindred and tongue and people and nation ( Revelation 5:9). This clearly means two things. It means that the Christian by right of purchase belongs absolutely to Christ; and it means that a life which cost so much cannot be squandered on sin or on cheap things.

The heretics in Peter's letter were denying the Lord who bought them. That could mean that they were saying that they did not know Christ; and it could mean that they were denying his authority. But it is not as simple as that; one might say that it is not as honest as that. We have seen that these men claimed to be Christians; more, they claimed to be the wisest and the most advanced of Christians. Let us take a human analogy. Suppose a man says that he loves his wife and yet is consistently unfaithful to her. By his acts of infidelity he denies, gives the lie to his words of love. Suppose a man protests eternal friendship to someone, and yet is consistently disloyal to him. His actions deny, give the lie to, his protestations of friendship. What these evil men, who were troubling Peter's people, were doing, was to say that they loved and served Christ, while the things they taught and did were a complete denial of him.

(iii) The end of these evil men was destruction. They were insidiously introducing destructive heresies, but these heresies would in the end destroy themselves. There is no more certain way to ultimate condemnation than to teach another to sin.

THE WORK OF FALSEHOOD ( 2 Peter 2:2-3 )

2:2-3 And many will follow the way of their blatant immoralities and through them the true way will be brought into disrepute. In their evil ambition they will exploit you with cunningly forged arguments. Their sentence was settled long ago, and now it is not inactive, and their destruction is not asleep.

In this short passage we see four things about the false teachers and their teaching.

(i) We see the cause of false teaching. It is evil ambition. The word is pleonexia ( G4124) ; pleon ( G4119) means more and -exia comes from the verb echein ( G2192) , which means to have. Pleonexia ( G4124) is the desire to possess more but it acquires a certain flavour. It is by no means always a sin to desire to possess more; there are many cases in which that is a perfectly honourable desire, as in the case of virtue, or knowledge, or skill. But pleonexia ( G4124) comes to mean the desire to possess that which a man has no right to desire, still less to take. So it can mean covetous desire for money and for other people's goods; lustful desire for someone's person; unholy ambition for prestige and power. False teaching comes from the desire to put its own ideas in the place of the truth of Jesus Christ; the false teacher is guilty of nothing less than of usurping the place of Christ.

(ii) We see the method of false teaching. It is the use of cunningly forged arguments. Falsehood is easily resisted when it is presented as falsehood; it is when it is disguised as truth that it becomes menacing. There is only one touchstone. Any teacher's teaching must be tested by the words and presence of Jesus Christ himself.

(iii) We see the affect of the false teaching. It was twofold. It encouraged men to take the way of blatant immorality. The word is aselgeia ( G766) which describes the attitude of the man who is lost to shame and cares for the judgment of neither man nor God. We must remember what was at the back of this false teaching. It was perverting the grace of God into a justification for sin. The false teachers were telling men that grace was inexhaustible and that, therefore, they were free to sin as they liked for grace would forgive.

This false teaching had a second effect. It brought Christianity into disrepute. In the early days, just as now, every Christian was a good or bad advertisement for Christianity and the Christian Church. It is Paul's accusation to the Jews that through them the name of God has been brought into disrepute ( Romans 2:24). In the Pastoral Epistles the younger women are urged to behave with such modesty and chastity that the Church will never be brought into disrepute ( Titus 2:5). Any teaching which produces a person who repels men from Christianity instead of attracting them to it is false teaching, and the work of those who are enemies of Christ.

(iv) We see the ultimate end of false teaching and that is destruction. Sentence was passed on the false prophets long ago; the Old Testament pronounced their doom ( Deuteronomy 13:1-5). It might look as if that sentence had become inoperative or was slumbering, but it was still valid, and the day would come when the false teachers would pay the terrible price of their falsehood. No man who leads another astray will ever escape his own judgment.

THE FATE OF THE WICKED AND THE RESCUE OF THE RIGHTEOUS ( 2 Peter 2:4-11 )

2:4-11 If God did not spare even angels who had sinned, but condemned them to the lowest hell and committed them to the pits of darkness, where they remain kept for judgment; if he did not spare the ancient world, but preserved in safety Noah, the preacher of righteousness, with seven others, when he despatched the flood on a world of impious men; if he reduced the cities of Sodom and Gomorrah to ashes, when he sentenced them to destruction and so gave an example of what would happen to those who would one day act with impiety, but rescued righteous Lot, who was distressed by the blatantly immoral conduct of lawless men, for, to such a man, righteous in his looking and in his hearing, it was torture for his righteous soul to live his daily life amidst such people and amidst such lawless deeds--if all this is so, you can be sure that the Lord knows how to rescue truly religious men from trial and how to preserve the unrighteous under punishment, until the day of judgment comes, especially those whose lives are dominated by the polluting lusts of the flesh and who despise the celestial powers. Audacious, self-willed men they are. they do not shrink from speaking evil of the angelic glories, whereas angels who are greater in strength and power do not bring an accusation of evil against them in the presence of the Lord.

Here is a passage which for us combines undoubted power and equally undoubted obscurity. The white heat of its rhetorical intensity glows through it to this day; but it moves in allusions which would be terrifyingly effective to those who heard it for the first time, but which have become unfamiliar to us today. It cites three notorious examples of sin and its destruction; and in two of the cases it shows how, when sin was obliterated, righteousness was rescued and preserved by the mercy and the grace of God. Let us look at these examples one by one.

(1) The Sin Of The Angels

Before we retell the story which lies behind this in Jewish legend, there are two separate words at which we must look.

Peter says that God condemned the sinning angels to the lowest depths of hell. Literally the Greek says that God condemned the angels to Tartarus (tartaroun, G5020) . Tartarus was not a Hebrew conception but Greek. In Greek mythology Tartarus was the lowest hell; it was as far beneath Hades as the heaven is high above the earth. In particular it was the place into which there had been cast the Titans who had rebelled against Zeus, the Father of gods and men.

The second word is that which speaks of the pits of darkness. Here there is a doubt. There are two Greek words, both rather uncommon, which are confused in this passage. One is siros or seiros which originally meant a great earthenware jar for the storing of grain. Then it came to mean the great underground pits in which grain was stored and which served as granaries. Siros has come into English via Provencal in the form of silo, which still describes the towers in which grain is stored. Still later the word went on to mean a pit in which a wolf or other wild animal was trapped. If we think that this is the word which Peter uses, and according to the best manuscripts it is, it will mean that the wicked angels were cast into great subterranean pits and kept there in darkness and in punishment. This well suits the idea of a Tartarus beneath the lowest depths of Hades.

But there is a very similar word seira ( G4577) , which means a chain. This is the word which the King James Version translates when it speaks of chains of darkness ( 2 Peter 2:4). The Greek manuscripts of Second Peter vary between seiroi ( G4577) , pits, and seirai ( G4577) , chains. But the better manuscripts have seiroi ( G4577) , and pits o darkness makes better sense than chains of darkness; so we may take seiros ( G4577) as right, and assume that here the King James Version is in error.

The story of the fall of the angels is one which rooted itself deeply in Hebrew thought and which underwent much development as the years went on. The original story is in Genesis 6:1-5. There the angels are called the sons of God, as they commonly are in the Old Testament. In Job, the sons of God come to present themselves before the Lord, and Satan comes amongst them ( Job 1:6; compare Job 2:1; Job 38:7). The Psalmist speaks of the sons of gods ( Psalms 89:6). These angels came to earth and seduced mortal women. The result of this lustful union was the race of giants; and through them wickedness came upon the earth. Clearly this is an old, old story belonging to the childhood of the race.

This story was much developed in the Book of Enoch, and it is from it that Peter is drawing his allusions, for in his day that was a book which everyone would know. In Enoch the angels are called The Watchers. Their leader in rebellion was Semjaza or Azazel. At his instigation they descended to Mount Hermon in the days of Jared, the father of Enoch. They took mortal wives and instructed them in magic and in arts which gave them power. They produced the race of the giants, and the giants produced the nephilim ( H5303) , the giants who inhabited the land of Canaan and of whom the people were afraid ( Numbers 13:33).

These giants became cannibals and were guilty of every kind of lust and crime, and especially of insolent arrogance to God and man. The apocryphal literature has many references to them and their pride. Wisdom ( Wis_14:6 ) tells how the proud giants perished. Ecclesiasticus ( Sir_16:7 ) tells how the ancient giants fell away in the strength of their foolishness. They had no wisdom and they perished in their folly ( Bar_3:26-28 ). Josephus says that they were arrogant and contemptuous of all that was good and trusted in their own strength (Antiquities 1.3.1). Job says that God charged his angels with folly ( Job 4:18).

This old story makes a strange and fleeting appearance in the letters of Paul. In 1 Corinthians 11:10 Paul says that women must have their hair covered in the Church because of the angels. Behind that strange saying lies the old belief that it was the loveliness of the long hair of the women of the olden times which moved the angels to desire, and Paul wishes to see that the angels are not tempted again.

In the end even men complained of the sorrow and misery brought into the world by these giants through the sin of the angels. The result was that God sent out his archangels. Raphael bound Azazel hand and foot and shut him up in darkness; Gabriel slew the giants; and the Watchers, the sinning angels, were shut up in the abysses of darkness under the mountains for seventy generations and then confined for ever in everlasting fire. Here is the story which is in Peter's mind; and which his readers well knew. The angels had sinned and God had sent his destruction, and they were shut up for ever in the pits of darkness and the depths of hell. That is what happens to rebellious sin.

The story does not stop there; and it reappears in another of its forms in this passage of Second Peter. In 2 Peter 2:10 Peter speaks of those who live lives dominated by the polluting lusts of the flesh and who despise the celestial powers. The word is kuriotes ( G2963) , which is the name of one of the ranks of angels. They speak evil of the angelic glories. The word is doxai ( G1391) , which also is a word for one of the ranks of angels. They slander the angels and bring them into disrepute.

Here is where the second turn of the story comes in. Obviously this story of the angels is very primitive and, as time went on, it became rather an awkward and embarrassing story because of its ascription of lust to angels. So in later Jewish and Christian thought two lines of thought developed. First, it was denied that the story involved angels at all. The sons of God were said to be good men who were the descendants of Seth, and the daughters of men were said to be evil women who were the daughters of Cain and corrupted the good men. There is no scriptural evidence for this distinction and this way of escape. Second, the whole story was allegorised. It was claimed, for instance by Philo, that it was never meant to be taken literally and described the fall of the human soul under the attack of the seductions of lustful pleasures. Augustine declared that no man could take this story literally and talk of the angels like that. Cyril of Alexandria said that it could not be taken literally, for did not Jesus say that in the after-life men would be like angels and there would be no marrying or giving in marriage ( Matthew 22:30)? Chrysostom said that, if the story was taken literally, it was nothing short of blasphemy. And Cyril went on to say that the story was nothing other than an incentive to sin, if it was taken as literally true.

It is clear that men began to see that this was indeed a dangerous story. Here we get our clue as to what Peter means when he speaks of men who despise the celestial powers and bring the angelic glories into disrepute by speaking slanderously of them. The men whom Peter was opposing were turning their religion into an excuse for blatant immorality. Cyril of Alexandria makes it clear that in his day the story could be used as an incentive to sin. Most probably what was happening was that the wicked men of Peter's time were citing the example of the angels as a justification for their own sin. They were saying, "If angels came from heaven and took mortal women, why should not we?" They were making the conduct of the angels an excuse for their own sin.

We have to go still further with this passage. In 2 Peter 2:11 it finishes very obscurely. It says that angels who are greater in strength and in power do not bring a slanderous charge against them in the presence of God. Once again Peter is speaking allusively, in a way that would be clear enough to the people of his day but which is obscure to us. His reference may be to either of two stories.

(a) He may be referring to the story to which Jude refers in Jd 9 ; that the archangel Michael was entrusted with the burying of the body of Moses. Satan claimed the body on the grounds that all matter belonged to him and that once Moses had murdered an Egyptian. Michael did not bring a railing charge against Satan; all he said was: "The Lord rebuke you." The point is that even an angel so great as Michael would not bring an evil charge against an angel so dark as Satan. He left the matter to God. If Michael refrained from slandering an evil angel, how can men bring slanderous charges against the angels of God?

(b) He may be referring to a further development of the Enoch story. Enoch tells that when the conduct of the giants on earth became intolerable, men made their complaint to the archangels Michael, Uriel, Gabriel and Raphael. The archangels took this complaint to God; but they did not rail against the evil angels who were responsible for it all; they simply took the story to God, for him to deal with (Enoch 9).

As far as we can see today, the situation behind Peter's allusions is that the wicked men who were the slaves of lust claimed that the angels were their examples and their justification and so slandered them; Peter reminds them that not even archangels dared slander other angels and demands how men can dare to do so.

This is a strange and difficult passage; but the meaning is clear. Even angels, when they sinned, were punished. How much more shall men be punished? Angels could not rebel against God and escape the consequences. How shall men escape? And men need not seek to put the blame on others, not even on angels; nothing but their own rebelliousness is responsible for their sin.

(2) The Men Of The Flood And The Rescue Of Noah

The second illustration of the destruction of wickedness which Peter chooses may be said to lead on from the first. The sin introduced into the world by the sinning angels led to that intolerable sin which ended in the destruction by the deluge ( Genesis 6:5). In the midst of this destruction God did not forget those who had clung to him, Noah was saved together with seven others, his wife, his sons, Shem, Ham, and Japhet, and their wives. In Jewish tradition Noah acquired a very special place. Not only was he regarded as the one man who had been saved; but also as the preacher who had done his best to turn men from the evil of their ways. Josephus says, "Many angels of God lay with women and begat sons, who were violent and who despised all good, on account of their reliance on their own strength.... But Noah displeased and distressed at their behaviour, tried to induce them to alter their dispositions and conduct for the better" (Antiquities 1.3.1).

Attention in this passage is concentrated not so much on the people who were destroyed as on the man who was saved. Noah is offered as the type of man who, amidst the destruction of the wicked, receives the salvation of God. His outstanding qualities were two.

(i) In the midst of a sinning generation he remained faithful to God. Later Paul was to urge his people to be not conformed to the world but transformed from it ( Romans 12:2). It may well be said that often the most dangerous sin of all is conformity. To be the same as others is always easy; to be different is always difficult. But from the days of Noah until now he who would be the servant of God must be prepared to be different from the world.

(ii) The later legends pick out another characteristic of Noah. He was the preacher of righteousness. The word for preacher used here is kerux ( G2783) , which literally means a herald. Epictetus called the philosopher the kerux ( G2783) of the gods. The preacher is the man who brings to men an announcement from God. Here is something of very considerable significance. The good man is concerned not only with the saving of his own soul but just as much with the saving of the souls of others. He does not, in order to preserve his own purity live apart from men. He is concerned to bring God's message to them. A man ought never to keep to himself the grace which he has received. It is always his duty to bring light to those who sit in darkness, guidance to the wanderer and warning to those who are going astray.

(3) The Destruction Of Sodom And Gomorrah And The Rescue Of Lot

The third example is the destruction of Sodom and Gomorrah and the rescue of Lot.

The terrible and dramatic story is told in Genesis 18:1-33; Genesis 19:1-38. It begins with Abraham's plea that God should not destroy the righteous with the guilty and his request that, if even ten just men are found in these cities, they may be spared ( Genesis 18:16-33). Then follows one of the grimmest tales in the Old Testament.

The angelic visitors came to Lot and he persuaded them to stay with him; but his house was surrounded by the men of Sodom demanding that these strangers might be brought out for them to use for their unnatural lust ( Genesis 19:1-11). By that terrible deed--at once the abuse of hospitality, the insulting of angels and the raging of unnatural lust--the doom of the cities was sealed. As the destruction of heaven came upon them Lot and his family were saved, except his wife, who lingered and looked back and turned into a pillar of salt ( Genesis 19:12-26). "So it was that, when God destroyed the cities of the valley, God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt" ( Genesis 19:29). Here again is the story of the destruction of sin and the rescue of righteousness. As in Noah, we see in Lot the characteristics of the righteous man.

(i) Lot lived in the midst of evil, and the very sight of it was a constant distress to him. Moffatt reminds us of the saying of Newman: "Our great security against sin lies in being shocked at it." Here is something very significant. It often happens that, when evils first emerge, people are shocked at them; but, as time goes on, they cease to be shocked at them and accept them as a matter of course. There are many things at which we ought to be shocked. In our own generation there are the problems of prostitution and promiscuity, drunkenness and drugs, the extraordinary gambling fever which has the country in its grip, the breakdown of the marriage bond, violence, vandalism and crime, death upon the roads, still-existing slum conditions and many others. In many cases the tragedy is that these things have ceased to shock and are accepted in a matter-of-fact style as part of the normal order of things. For the good of the world and of our own souls, we must keep alive the sensitiveness which is shocked by sin.

(ii) Lot lived in the midst of evil, and yet he escaped its taint. Amidst the sin of Sodom he remained true to God. If a man will remember it, he has in the grace of God an antiseptic which will preserve him from the infection of sin. No man need be the slave of the environment in which he happens to find himself.

(iii) When the worst came to the worst, Lot was willing to make a clean break with his environment. He was prepared, however much he did not want to do so, to leave it for ever. It was because his wife was not prepared to make the clean break that she perished. There is a strange verse in the Old Testament story. It says that, when Lot lingered, the angelic messengers took hold of his hand ( Genesis 19:16). There are times when the influence of heaven tries to force us out of some evil situation. It may come to any man to have to make the choice between security and the new start; and there are times when a man can save his soul only by breaking clean away from his present situation and beginning all over again. It was in doing just this that Lot found his salvation; and it was in failing to do just this that his wife lost hers.

THE PICTURE OF THE EVIL MAN ( 2 Peter 2:4-11 continued)

2 Peter 2:9-11 give us a picture of the evil man. Peter with a few swift, vivid strokes of the pen paints the outstanding characteristics of him who may properly be called the bad man.

(i) He is the desire-dominated man. His life is dominated by the lusts of the flesh. Such a man is guilty of two sins.

(a) Every man has two sides to his nature. He has a physical side; he has instincts, passions and impulses which he shares with the animal creation. These instincts are good--if they are kept in their proper place. They are even necessary for the preservation of individual life and the continuation of the race. The word temperament literally means a mixture. The picture behind it is that human nature consists of a large variety of ingredients all mixed together. It is clear that the efficacy of any mixture depends on each ingredient being there in its proper proportion. Wherever there is either excess or defect the mixture is not what it ought to be. Man has a physical nature and also a spiritual nature; and manhood depends on a correct mixture of the two. The desire-dominated man has allowed his animal nature to usurp a place it should not have; he has allowed the ingredients to get out of proportion and the recipe for manhood has gone wrong.

(b) There is a reason for this loss of proportion--selfishness. The root evil of the lust-dominated life is that it proceeds on the assumption that nothing matters but the gratification of its own desires and the expression of its own feelings. It has ceased to have any respect or care for others. Selfishness and desire go hand in hand.

The bad man is he who has allowed one side of his nature a far greater place than it ought to have and who has done so because he is essentially selfish.

(ii) He is the audacious man. The Greek is tolmetes ( G5113) , from the verb tolman ( G5111) , to dare. There are two kinds of daring. There is the daring which is a noble thing, the mark of true courage. There is the daring which is an evil thing, the shameless performance of things which are an affront to decency and right. As the character in Shakespeare had it: "I dare do all becomes a man. Who dares do more is none." The bad man is he who has the audacity to defy the will of God as it is known to him.

(iii) He is the self-willed man. Self-willed is not really an adequate translation. The Greek is authades ( G829) , derived from autos ( G846) , self, and hadon, pleasing, and used of a man who had no idea of anything other than pleasing himself. In it there is always the element of obstinacy. If a man is authades ( G829) , no logic, nor common sense, nor appeal, nor sense of decency will keep him from doing what he wants to do. As R. C. Trench says, "Thus obstinately maintaining his own opinion, or asserting his own rights, he is reckless of the rights, opinions and interests of others." The man who is authades ( G829) is stubbornly and arrogantly and even brutally determined on his own way. The bad man is he who has no regard for either human appeal or divine guidance.

(iv) He is the man who is contemptuous of the angels. We have already seen how this goes back to allusions in Hebrew tradition which are obscure to us. But it has a wider meaning. The bad man insists on living in one world. To him the spiritual world does not exist and he never hears the voices from beyond. He is of the earth earthy. He has forgotten that there is a heaven and is blind and deaf when the sights and sounds of heaven break through to him.

DELUDING SELF AND DELUDING OTHERS ( 2 Peter 2:12-14 )

2:12-14 But these, like brute beasts, knowing no law but their instincts, born only for capture and corruption, speak evil of the things about which they know nothing; they will be destroyed with their own corruption, and, like a man who is cheated, they will even lose the reward at which their iniquity aimed. They regard daylight debauchery as pleasure. They are spots and blots, revelling in their dissipations, carousing in their cliques amongst you. They have eyes full of adultery, eyes which can never gaze their fill on sin. They entrap souls which are not firmly founded in the faith. They have a heart which is trained in unbridled ambition for the things they have no right to have. They are accursed.

Peter launches out into a long passage of magnificent invective. Through it glows the fiery heat of flaming moral indignation.

The evil men are like brute beasts, slaves of their animal instincts. But a beast is born only for capture and death, says Peter; it has no other destiny. Even so, there is something self-destroying in fleshly pleasure. To make such pleasure the be-all and the end-all of life is a suicidal policy and in the end even the pleasure is lost. The point Peter is making is this, and it is eternally valid--if a man dedicates himself to these fleshly pleasures, in the end he so ruins himself in bodily health and in spiritual and mental character, that he cannot enjoy even them. The glutton destroys his appetite in the end, the drunkard his health, the sensualist his body, the self-indulgent his character and peace of mind.

These men regard daylight debauchery, dissipated revelling, abandoned carousing as pleasure. They are blots on the Christian fellowship; they are like the blemishes on an animal, which make it unfit to be offered to God. Once again we must note that what Peter is saying is not only religious truth but also sound common sense. The pleasures of the body are demonstrably subject to the law of diminishing returns. In themselves they lose their thrill, so that as time goes on it takes more and more of them to satisfy. The luxury must become ever more luxurious; the wine must flow ever more freely; everything must be done to make the thrill sharper and more intense. Further, a man becomes less and less able to enjoy these pleasures. He has given himself to a life that has no future and to pleasure which ends in pain.

Peter goes on. In 2 Peter 2:14 he uses an extraordinary phrase which, strictly, will not translate into English at all. We have translated it: "They have eyes full of adultery." The Greek literally is: "They have eyes which are full of an adulteress." Most probably the meaning is they see a possible adulteress in every woman, wondering how she can be persuaded to gratify their lusts. "The hand and the eye," said the Jewish teachers, "are the brokers of sin." As Jesus said, such people look in order to lust ( Matthew 5:28). They have come to such a stage that they cannot look on anyone without lust's calculation.

As Peter speaks of this, there is a terrible deliberateness about it. They have hearts trained in unbridled ambition for the things they have no right to have. We have taken a whole phrase to translate the one word pleonexia ( G4124) which means the desire to have more of the things which a man has no right even to desire, let alone have. The picture is a terrible one. The word used for trained is used for an athlete exercising himself for the games. These people have actually trained their minds to concentrate on nothing but the forbidden desire. They have deliberately fought with conscience until they have destroyed it; they have deliberately struggled with their finer feelings until they have strangled them.

There remains in this passage one further charge. It would be bad if these people deluded only themselves; it is worse that they delude others. They entrap souls not firmly founded in the faith. The word used for to entrap is deleazein ( G1185) , which means to catch with a bait. A man becomes really bad when he sets out to make others as bad as himself. The hymn has it:

All the mischief we have wrought,

All forbidden things we've sought,

All the sin to others taught:

Forgive, O Lord, for Jesus' sake.

Every man must bear the responsibility for his own sins, but to add to that the responsibility for the sins of others is to carry an intolerable burden.

ON THE WRONG ROAD ( 2 Peter 2:15-16 )

2:15-16 They have left the straight road and have gone awandering, and have followed the road of Balaam, the son of Beor, who loved the profit which unrighteousness brings and who was convicted of his lawlessness. A dumb ass spoke with a man's voice and checked the prophet's folly.

Peter likens the evil men of his time to the prophet Balaam. In the popular Jewish mind Balaam had come to stand as the type of all false prophets. His story is told in Numbers 22:1-41; Numbers 23:1-30; Numbers 24:1-25. Balak, King of Moab, was alarmed at the steady and apparently irresistible advance of the Israelites. In an attempt to check it he sent for Balaam to come and curse the Israelites for him, offering him great rewards. To the end of the day Balaam refused to curse the Israelites, but his covetous heart longed after the rich rewards which Balak was offering. At Balak's renewed request Balaam played with fire enough to agree to meet him. On the way his ass stopped, because it saw the angel of the Lord standing in its path, and rebuked Balaam.

It is true that Balaam did not succumb to Balak's bribes, but if ever a man wanted to accept a bribe, that man was he. In Numbers 25:1-18 there follows another story. It tells how the Israelites were seduced into the worship of Baal and into lustful alliances with Moabite women. Jewish belief was that Balaam was responsible for leading the children of Israel astray; and when the Israelites entered into possession of the land, "Balaam the son of Beor they slew with the sword" ( Numbers 31:8). In view of all this Balaam became increasingly the type of the false prophet. He had two characteristics which were repeated in the evil men of Peter's day.

(i) Balaam was covetous. As the Numbers story unfolds we can see his fingers itching to get at the gold of Balak. True, he did not take it; but the desire was there. The evil men of Peter's day were covetous; out for what they could get and ready to exploit their membership of the Church for gain.

(ii) Balaam taught Israel to sin. He led the people out of the straight and into the crooked way. He persuaded them to forget their promises to God. The evil men of Peter's day were seducing Christians from the Christian way and causing them to break the pledges of loyalty they had given to Jesus Christ.

The man who loves gain and who lures others to evil for ever stands condemned.

THE PERILS OF RELAPSE ( 2 Peter 2:17-22 )

2:17-22 These people are waterless springs, mists driven by a squall of wind; and the gloom of darkness is reserved for them. With talk at once arrogant and futile, they ensnare by appeals to shameless, sensual passions those who are only just escaping from the company of those who live in error. promising them freedom, while they themselves are the slaves of moral corruption; for a man is in a state of slavery to that which has reduced him to helplessness.

Peter is still rolling out his tremendous denunciation of the evil men.

They flatter only to deceive. They are like wells with no water and like mists blown past by a squall of wind. Think of a traveller in the desert being told that ahead lies a spring where he can quench his thirst and then arriving at that spring to find it dried up and useless. Think of the husbandman praying for rain for his parched crops and then seeing the cloud that promised rain blown uselessly by. As Bigg has it: "A teacher without knowledge is like a well without water." These men are like Milton's shepherds whose "hungry sheep look up and are not fed." They promise a gospel and in the end have nothing to offer the thirsty soul.

Their teaching is a combination of arrogance and futility. Christian liberty always carries danger. Paul tells his people that they have indeed been called to liberty but that they must not use it for an occasion to the flesh ( Galatians 5:13). Peter tells his people that indeed they are free but they must not use their freedom as a cloak of maliciousness ( 1 Peter 2:16). These false teachers offered freedom, but it was freedom to sin as much as a man liked. They appealed not to the best but to the worst in a man. Peter is quite clear that they did this because they were slaves to their own lusts. Seneca said, "To be enslaved to oneself is the heaviest of all servitudes." Persius spoke to the lustful debauchees of his day of "the masters that grow up within that sickly breast of yours." These teachers were offering liberty when they themselves were slaves, and the liberty they were offering was the liberty to become slaves of lust. Their message was arrogant because it was the contradiction of the message of Christ; it was futile because he who followed it would find himself a slave. Here again in the background is the fundamental heresy which makes grace a justification for sin instead of a power and a summons to nobility.

If they have once known the real way of Christ and have relapsed into this, their case is even worse. They are like the man in the parable whose last state was worse than his first ( Matthew 12:45; Luke 11:26). If a man has never known the right way, he cannot be condemned for not following it. But, if he has known it and then deliberately taken the other way, he sins against the light; and it were better for him that he had never known the truth, for his knowledge of the truth has become his condemnation. A man should never forget the responsibility which knowledge brings.

Peter ends with contempt. These evil men are like dogs who return to their vomit ( Proverbs 26:11) or like a sow which has been scrubbed and then goes back to rolling in the mud. They have seen Christ but are so morally degraded by their own choice that they prefer to wallow in the depths of sin rather than to climb the heights of virtue. It is a dreadful warning that a man can make himself such that in the end the tentacles of sin are inextricably around him and virtue for him has lost its beauty.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Peter 2:8

Unlawful deeds -- "unprincipled, wicked," They were homosexuals, sodomites.

See Romans 1:27 note on GAYS (Homosexuals, Sodomites) and Lesbians In The Bible

Gill's Exposition of the Whole Bible

For that righteous man dwelling among them,.... Which is sometimes the lot of good men, to their great sorrow and grief, Psalms 120:5. Upon mentioning those words in Genesis 13:12 "and pitched his tent towards Sodom", but the men of Sodom were wicked, c. says R. Eleazar i

"he is a righteous man that dwells between two wicked men, and does not learn their works;''

and such an one was Lot, whatever they are elsewhere pleased to say of him: "in seeing and hearing"; the Vulgate Latin version reads this in connection with the word "righteous", thus, "in seeing and hearing he was righteous": he could not bear to see their filthy actions, and hear their obscene language, but turned away from them, and shut his eyes, and stopped his ears, by which he appears to be a righteous and good man; though rather this belongs to what follows, seeing their wicked practices, and hearing their filthy talk:

vexed his righteous soul from, day today with their unlawful deeds; either "they vexed" him, as the Vulgate Latin and Ethiopic versions read; or rather "he vexed" himself; he fretted and teased himself, and became exceeding uneasy, and was put upon a rack and tortured, as the word signifies, continually, with their wicked actions; see

Psalms 119:158.

i T. Bab. Yoma, fol. 38. 2.

Henry's Complete Commentary on the Bible

      7 And delivered just Lot, vexed with the filthy conversation of the wicked:   8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)   9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

      When God sends destruction on the ungodly, he commands deliverance for the righteous; and, if he rain fire and brimstone on the wicked, he will cover the head of the just, and they shall be hid in the day of his anger. This we have an instance of in his preserving Lot. Here observe, 1. The character given of Lot; he is called a just man; this he was as to the generally prevailing bent of his heart and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most corrupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others made upon this righteous man. Though the sinner takes pleasure in his wickedness, it is a grief and vexation to the soul of the righteous. In bad company we cannot escape either guilt or grief. Let the sins of others be a trouble to us, otherwise it will not be possible for us to keep ourselves pure. 3. Here is a particular mention of the duration and continuance of this good man's grief and vexation: it was from day to day. Being accustomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue that God knows how to deliver his people and punish his enemies. It is here presupposed that the righteous must have their temptations and trials. The devil and his instruments will thrust sore at them, that they may fall; and, if we will get to heaven, it must be through many tribulations. It is therefore our duty to reckon upon and prepare for them. Observe here, (1.) The Lord knows those that are his. He has set apart him who is godly for himself; and, if there is but one in five cities, he knows him; and where there is a greater number he cannot be ignorant of nor overlook any one of them. (2.) The wisdom of God is never at a loss about ways and means to deliver his people. They are often utterly at a loss, and can see no way; he can deliver a great many. (3.) The deliverance of the godly is the work of God, that which he concerns himself in, both his wisdom to contrive the way and his power to work out the deliverance out of temptation, to prevent their falling into sin and their being ruined by their troubles. And surely, if he can deliver out of temptation, he could keep from falling into it if he did not see such trials to be necessary. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [1.] There is a day of judgment. God has appointed a day wherein he will judge the world. [2.] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God.

Kelly Commentary on Books of the Bible

In the second Epistle of Peter (and here I must be brief, because of the hour; and I may be brief because Jude will afford us a further consideration of it) we have the same substantial truth of God's righteous government maintained. But the apostle here supplements his first letter by bringing in its effect on the world in that coming day, and especially in its judgment of Christendom or corrupted Christianity. Written of course for the guidance of the saints, it may well serve as a warning to sinners, whether in the profane world or as to those that abuse righteousness and truth.

There is an expression in2 Peter 1:3; 2 Peter 1:3 to which I particularly call your attention. "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us by glory and by virtue." It is really not to glory and virtue, but by His own glory and by virtue. This seems to me an important statement of the Holy Ghost's to understand. What serves to make it plain is this: Adam was not "called" when in Paradise. When innocent, he was not called by God's own glory and by virtue. What Adam was bound to do was just to stay where he was. That is, he was responsible to do the will of God, or, rather, not to do what God prohibited in his case. There was a simple test of obedience. It was not a thing that Adam really needed in the smallest degree. He had everything that he wanted and much more, for God showed Himself to be one that delights in abundantly blessing when He put man in Paradise. The business of man, then, was to keep his first estate; he should have simply abode in his position. When he listened to the devil, this was a call not by God's own glory and virtue, but to do the devil's will. It was a seeking of his own independence by disobeying God's express word. Our calling is by God's own glory.

The whole principle of Christianity is just this. It takes the believer out of the place in which he naturally is, and alas! now in sin; and therefore it is spoken of as a calling. The Christian "calling" supposes that the gospel, where received, deals with the soul by the power of the Spirit of God; and that he who receives it is called out of the condition in which man is now plunged by sin, not put back again into the position of Adam, but taken into another position altogether. It is no longer a question of man on earth; he is called by God's own glory and by virtue. It is by God's own glory, because if God saves, He calls to stand in nothing less than that glory. The declared effect of sin is, as it is said in Romans 3:1-31, that all "come short of the glory of God." By this they are now measured. Are they fit to stand in presence of the glory of God? The glory of God is the standard of judgment now for a sinner; it is no question of regaining the lost paradise or of keeping the law, even if it were possible. The blessedness of the gospel is that it calls a man not to put him in the place of the unfallen man or of a Jew on the earth, but by God's own glory; and along with this "by virtue." There is a holy restraint put on the allowance of the flesh in any respect whatever. It brings in not "virtue" as the first great point, but God's own glory, and then virtue along with this (that is, the moral courage which refuses the gratification of the old nature).

"Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature." Such is the efficacy of the call of grace. A new nature is communicated which loves the will of God, and abhors the evil whereby Satan has inundated the world. "Having escaped the corruption that is in the world through lust." Then he shows there is no time for waiting or ease. "And beside this, giving all diligence, add to your faith virtue" (or the moral courage I have already described); and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness, brotherly kindness; and to brotherly kindness love." These last two qualities are not the same. "Love" is a great deal more and deeper than "brotherly kindness." The latter makes one's brother the prominent object; the former tests everything by God and His will and glory. Therefore you may find a Christian very full of brotherly love, but sadly at fault when the test of love comes, which feels and insists that the first of all duties is that God should have His way. "By this we know," as John said, (and who knew love better?) "that we love the children of God, if we love God, and keep His commandments."

In the next part of the chapter (2 Peter 2:1-22) we have the kingdom introduced, which is really the main object of Peter's testimony in the first epistle as well as in the second. Being about to depart himself, he as it were throws open the blessed prospect of the Lord's interference to put aside evil in the world, and display His own power and goodness here below. Such is the kingdom that will be brought in at the coming of our Lord Jesus Christ. His coming, or presence, embraces the kingdom within its wide circumference.

But then in stating this, the utmost pains are taken to show that there is something better than the prospect of the kingdom, glorious as it is; and this is of capital importance to see clearly. Thus verse 19 opens the matter, which I must give you rather more exactly than as it stands in our version: "We have also the word of prophecy more confirmed, whereunto ye do well that ye take heed." They were quite right in holding fast the old prophetic scriptures. Even as Jews they had known those portions of the word of God, and the apostle in no way blames them for adhering to them tenaciously. So far, it was quite right. "Ye do well that ye take heed" to them. It was needless to press attention with greater warmth; but still he commends the heed they paid to the prophetic word of the Old Testament. Yet study it either in the New Testament or in the Old Testament, one cannot but dread when prophecy becomes the all-absorbing object. It is not meant deeply to engage the affections. It may occupy the mind to the exclusion of what is better still. Its nature forbids it from adequately filling the heart that is purified by faith; nor does the apostle mean that it should ever have such a place. When he says, "Ye do well that ye take heed to it," he adds the instructive comparison, "as unto a lamp that shineth in a dark place." This is what prophecy resembles. He does not then stop, but points us to another and brighter light "until the day dawn, and the morning-star arise in your hearts." He means that prophecy is a divinely given lamp for this dark scene. None can despise without loss the light it casts on this obscure place, the world which is going to be judged. It shows us the awful end and thereby guards us all the way through.

As a lamp for the dark, prophecy is therefore excellent; it is given of God for this purpose; and no Christian can afford to slight or overlook it as an unprofitable study, which does not claim and cannot reward his heed. They were quite right, then; but let them see to it that the heart possess a far better treasure. And what can this be? Not Christianity indeed as a whole, but the Christian hope. The Lord's coming, and all that is bound up with Him on high as the hope of the Christian and of the church, must not be lowered to a mere prophetic event. Prophecy deals with the earth, with the Jew, with the nations, with evil here below; prophecy declares men to be so bad that the Lord must come and judge them, and then introduce His own kingdom, no longer morally and in testimony, but in power and glory. But is this all that Christ is for us? Do you confound the Christian hope with the judgment of Babylon, the overthrow of the Gentiles, the restoration of Israel? A Christian has the faith that in principle all evil has been judged long ago in the cross; that it has been absolutely and perfectly condemned, beyond whatever can be in the creature here below. His hope, therefore, rises far above the revelation of that display of power in righteousness as well as mercy which is to put aside evil, and then bless a long guilty and miserable world with peace and joy and every form of creature goodness. The Christian hope is the taking the Christian out of the world altogether to be in glory with Christ, the object of his heart. Therefore Peter says, "Until the day dawn, and the day-star arise in your hearts." When does he mean by this expression? When the Christian lays hold of this hope; when he is not merely warned by prophecy, but has his heart reached and filled with the heavenly hope, the light of a better day, yea, Christ Himself the source and centre of it all.

Accordingly, "till the day dawn" does not mean till the day come till the Sun of righteousness arise with healing in His wings, and the wicked are trodden down like ashes under the feet. This is not at all the meaning of the phrase. It is the dawn of day in the heart; it is a hope that should be realized now because we are children of the day. Consequently we ought to have, as a present thing, that daylight dawning, and the morning star arising in our hearts. A soul born of God might believe all that is in the prophecies and it is well to heed it all but this is not enough. Not the downfall of Nineveh, nor the judgment of the great whore, nor the destruction of the beast, is the Christian hope. Our hope is that we and all Christians are to be taken out of the world, and translated into heavenly glory. Consequently the light of the lamp does not suffice; we need also daylight. Good as the lamp is, its main value in an obscure place is "till daylight dawn" not till we acquire more of its own light, but till a brighter character of light, daylight, dawn. It is not the actual arrival of the day that he means, but the light of day before itself comes: "Till daylight dawn, and the morning-star arise in your hearts." Christ is made known in this heavenly light for the Christian. It is not Christ dealing with the world and judging the nations. This is the way in which Christ is described in prophecy. But not thus is Christ set before the Christian.

In short, the apostle means that it is well to hold fast the prophetic lamp, which he did not want to disparage in any way, provided it were kept in its proper place. It foreshows the judgment of the world, and it separates the believer, if he believes it, from the world. But this is negative. Do we not ourselves belong to another scene? It is all well then to turn our back on the world, which the prophetic lamp judged; but are we also turning our faces to the light that dawns from above? There are many Christians now that seem to be all occupied with the vast changes either in progress or in anticipation for the earth. About them they fritter away thought and time with no worthy, positive, sanctifying object for their affections. How can one have affection for the judgment of Babylon and the beast? I am not called to anything of the sort. The lamp shows it me, and I am glad to be warned and responsible to warn others. But am I not called to have the only worthy object filling my heart? It is Christ Himself; and this not in the execution of judgment, but in the fulness of grace about to take us out of the world to heaven, and not merely to be assessors with Himself in judging the world when He appears in glory.

Therefore I do most strenuously oppose the petty efforts that have been made to sever the expression "in our hearts" from this verse. It is a sorrow to see them, and to know that any Christians could be influenced by them. Only this morning I was looking at a book in which there was a most misleading parenthesis introduced, as if the meaning were, "Ye do well to take heed in your hearts;" thus severing the connection of "in your hearts" from "the day dawn and the day-star arise." What can one call this but abominable?

There is another way also in which I have seen the truth sought to be destroyed, by connecting "in your hearts" with "knowing this first," contrary to all analogy of Peter or any one else, and in fact without the smallest reason, but with the evident object of obliterating for the heart the value of the heavenly hope. Such dealings with the text I cannot characterise as mistakes only, but as unwarrantable meddling with the word of God. There is not the slightest foundation for either the one punctuation or the other. The English version is perfectly, correct in this at least.

And it may help some enquirers perhaps if I show them that Peter elsewhere thoroughly confirms this to a plain English reader. In the first epistle it is written, "Sanctify the Lord God in your hearts." It is clear that the expression "in your hearts" is no unimportant phrase in Peter's epistles. If we do not "sanctify the Lord God in our hearts," we shall not gather much good either from prophecy or from the heavenly hope; but if we do, it is of. the highest moment for us to have Christ as the morning-star arising in our hearts, and not such a knowledge of prophecy satisfying us as a godly Jew might once have possessed. Compare also "knowing this first" in 2 Peter 3:3. There is no connection with "in your hearts" there any more than here.

It is difficult to speak with patience of these rash ways with the word of God. I hold it to be a grievous sin indeed to warp scripture from the purpose for which God has written it. If it be said that these innovations meant only what is good, the question is whether any are at liberty without the best reasons to change the form of the text, and particularly to do so without telling you. In this very place for instance, in a book which professes to be the authorised version of the bible, you unsuspectingly take up the book without knowing. any chance has been made in the punctuation, and your hope is destroyed before you know why, that is, if you trust their form of the book, which the compilers meant you should.

There is another phrase that follows, on which it may be well to say a word: "No prophecy of the scripture is of any private interpretation." Many a soul asks, What is meant by this? Of course, the error of Catholicism is not to be thought of: the remedy against making prophecy of private interpretation is in no way ecclesiastical tradition. I am speaking now to persons uninfluenced by such thoughts, and need not expose its irrelevant absurdity. But, again, there are many Protestants like Bishop Horsley who think it means that the way to hinder prophecy from being of private interpretation is to take history to interpret prophecy. In this I do confess I see little change for the better. Whether you take the church to interpret prophecy, or look into the world to read its interpretation, it is but a sorry choice, and as far as possible either way from the sense. The meaning is, that no prophecy of scripture is of its own insulated interpretation. Limit a prophecy to the particular event that is supposed to be intended by that scripture, and you make it of private interpretation. For instance, if you so regard the prophecy of Babylon's fall in Isaiah 13:1-22; Isaiah 14:1-32, you make this prophecy of private interpretation. How? Because you make the event to cover the prophecy, you interpret the prophecy by the event. But this is precisely what scripture prophecy is made not to be; and it is to hinder the reader from this error that the apostle writes as he does here. The truth, on the contrary, is that all prophecy has for its object the establishment of the kingdom of Christ; and if you sever the lines of prophecy from this great central point on which they all converge, you destroy the intimate connection of these prophetic lines with the centre. It is like lopping off the branches from the tree to which they belong, or limbs from the body of which they are integral parts.

So it is with prophecy. All prophecy runs on to the kingdom of Christ, because it comes from the Holy Ghost. If it were the forecasting of men, a man might apply it to a particular event; and there it would end. It might be a sagacious conjecture or not. But supposing it to be ever so correct, after all it is only within the limits of a man's mind. But not so with prophecy of scripture. The Spirit of God is satisfied with no aims short of the kingdom of Christ, and hence therefore prophecy as a whole looks onward to that bright end. It may have had a partial accomplishment, a just application by the way, but it never stops short of His coming and "that day." For the very same reason, when Moses and Elias were put by Peter on the smallest approach to equality with the Lord Jesus on the mount, the Father set aside Moses and Elias with the words, "This is my beloved Son: hear ye him." His object is not Moses, or Elias either: it is Christ, the beloved Son of God. So the Holy Ghost in prophecy does the self-same thing. He had the same object as the Father the glory of the Lord Jesus. Only as the Father held to the glory of His Son as such, the Holy Ghost in prophecy looks to the kingdom to be put under the Lord Jesus: and so "the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." They could not therefore have any object other than that of the Holy Ghost who inspired them; and so prophecy must be interpreted, not isolatedly, but as forming part of the Spirit's testimony to the purpose of God in glorifying Christ.

The second chapter shows us the opposite side Satan's instruments in defaming Christ and injuring souls the false teachers in Christendom, just as there had been false prophets among the people of old. What an awful character is given to them, justifying the judgment that is coming upon them!

In the last chapter (2 Peter 3:1-18) we have not merely false teachers, corrupt in their ways as in their doctrines, but scoffers ridiculing the coming of the Lord Jesus. What is the answer of the Holy Ghost to this? Their ground was the assumed unchangeableness of the world. Oh the folly of man when he opposes God! What a confirmation it is that at this present time philosophy is precisely coming to this! Christendom is going back to heathen conclusions as fast as possible. It does not matter whether we look at the popular physiologists, geologists, naturalists, astronomers, economists, metaphysicians, historians, or any others you like, they are in general hastening to this humiliating end; that is to say, a denial of the distinct statements of scripture and an exclusion of God from His own world. Their idea is, that a sort of cycle governs nature, ever repeating itself through the same round. It is the same at bottom as Peter denounces here the notion that there is a perpetuity in the state of things around us.

Consequently such as believe in nature must scoff at the assertion of the Lord coming to change the face of all things. The apostle warns them to abandon that delusion, for after all God has intervened already. The God that caused the flood, and destroyed the world that once was, can destroy the world again. And this is precisely what the Lord is going to do. Therefore, if you tauntingly say," Where is the promise of his coming?" I answer you, not that He is coming for you, but that the day of the Lord is coming on the world. What can scoffers have to do with the coming of the Lord for His own people? You may ask with a scoff, "Where is the promise of his coming?" But we can answer with assurance that the day of the Lord will come as a thief in the night as sudden, unexpected, and unwelcome, for the judgment and destruction of the creation which is your rest and ruin. When everything has disappeared that can, and all that is to be shaken shall have been dissolved, the result will be the new heavens and new earth, "wherein dwelleth righteousness," without one scoffer more.

The believer then in the face of this is exhorted to holy conversation and godliness. "Ye therefore, beloved, seeing that ye know these things before, beware lest ye also, being led away by the error of the wicked, should fall from your own stedfastness;" for there is danger of the Christian's contamination by the spirit of the world. What then is the preservative? "Grow in grace, and the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and to the day of eternity. Amen."

1 John 1:1-10 ; 1 John 2:1-29 ; 1 John 3:1-24 ; 1 John 4:1-21 ; 1 John 5:1-21

The Epistles of John have evidently a character altogether peculiar to themselves. Christ Himself personally is more before us than in any other of the inspired epistles. Nevertheless there is this difference between the Gospel and the Epistles of John: that his gospel necessarily treats of Christ in a direct and immediate way, and then the provision that He made, when He was about to leave the world and His disciples in it, by the Holy Ghost taking His place down here (these being the two chief subjects of the Gospel of John); in the Epistles, on the other hand, while Christ is still prominent, the main characteristic is to show Christ is in us, as well (so to speak) as Christ in Himself that it is the self-same life, Christ personally being its full perfect expression. In order to set out this astonishing truth with all clearness, the Epistle opens directly with the Lord, and this as He was manifested in this world. The Gospel begins with Christ before all worlds. Such is not the manner in which the Holy Ghost begins here.

I am aware that some have been disposed to take "That which was from the beginning," (1 John 1:1) as if it taught the same truth as "In the beginning was the Word." No doubt there is an allusion, but there is also a marked difference. We gain nothing by forcing scripture: we always lose somewhat. In the Gospel, where Christ Himself directly and immediately is the object, the Holy Ghost starts with revealing His divine subsistence when there was none but God: "The Word was with God," and lest there should be any question of His glory, "the Word was God" not the creature. "The same was in the beginning with God." Thus He had a distinct personal existence, which had been from everlasting. No matter how far one goes back, we may still find the Word, and the Word with God: it is not said exactly with the Father, but with God. We never in scripture find the "Word" coupled with the "Father." We do find it in what is not scripture, as I shall show before we have done with considering this Epistle. In unquestionable scripture, "the Word" and "God" are correlative, the "Son" and the "Father." Man cannot even imitate the word of God without exposing his own weakness.

The Gospel therefore, in order to assert His glory, goes back before all time. And "in the beginning" no matter where you may ask to place the point within eternity the Word was there. But this is not at all the object of the Epistle. It is assumed no doubt, but It is to show how truly the life is the very same. It is not union. Life is never confounded with union, though in the Christian closely connected. Union is by the Holy Ghost sent down from heaven, but life was before this, whether in Christ personally, or even in us. Christ Himself is our life.

Hence, when flesh had hindered and overlaid the power of the Spirit; when the world was gaining vast influence; when Satan was working with all subtlety to undermine the foundations, the Holy Ghost directs attention to Christ, in whom the life was manifested. In what the Son of God was before entering the world, there could be no instruction for us how the life is to be now displayed in us; and what God looks for, how by the Holy Ghost He nourishes and exercises us. The weightiest instruction turns on what Christ was here, having to do with man with Satan above all, with His God and Father. So have we. Hence, therefore, it is not here, "He was in the beginning with God," but "That which was from the beginning."

This is a phrase ( ἀπ᾽ ἀρχῆς ) constantly used as to the manifestation of the one or thing spoken of: it matters not whether it be good or evil. We find the formula used, for instance, of Satan. There is no reference to what he was before he became the devil; there is silence as to his subsistence as an unfallen angel, but when he departed from God, he sins from the beginning. Such is his character as devil: he sinned. As for our Lord Jesus, He was manifested as man here below; but before we hear of what was manifested, John says, "That which was from the beginning." He had a personal being as man here below a divine person no doubt, but He took a real place in this world. This seems to be referred to in the expression "which was from the beginning." Next we have the fact that others are directed towards Him what we have "heard" about Him what we have "seen with our eyes." It was not a mere phantom, but a real person in this world hence "that which we have looked upon," or contemplated. Even though from above, He was really an object seen; He was not a passing shadow, but a person, "which we have looked upon, and our hands have handled" (coming down as it were into the closest familiarity) "concerning the word of life." It will be understood that all these different clauses refer to the Word of life what was from the beginning about the Word of life: what we have heard about the Word of life: what we have seen, and so on.

"And the life was manifested." The second verse yet makes the first plainer; for there we find His pre-existence with the Father, when the apostle has stated His manifestation (for that expression "the life was manifested" is a kind of summary of what had been laid down in the preceding verse): "The life was manifested, and we have seen, and bear witness, and announce to you that eternal life, which was with the Father." Now here we have the Son's eternal being, so that there is no holding it back in this verse. It is supposed and treated of as a known truth; but the present object is to put forward the Lord Jesus as He was displayed in this world; for "it was manifested to us: that which we have seen and heard" (taking up the two verses) "announce we to you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ." Thus the evident aim here is to show that there has been a manifestation an adequate personal revelation of God the Father. The only such adequate manifestation was Christ Himself. But it was Christ Himself in this world, a man as truly as any other, though infinitely above man, but a man who displayed what divine life is in all imaginable circumstances. He became a babe, a child, a full-grown man. He grew up subject to His parents; He entered on public life, as before He was traced in the, unobtrusive privacy of His home after the flesh. He is then found confronted with the enemy, going forth in the power of the Spirit, dealing with every kind of pain and sorrow that pressed down humanity, in everything showing out what God is, but in everything also displaying what man ought to have been, and was not Himself always absolute perfection, but perfection as man in dependence on God.

What, it may be asked, has this to do with us? Everything. It is not true that we only want propitiation, or as guilty sinners to be justified. We want life eternal life. But have not the children of God eternal life? Certainly, but where shall I look at it? I see a beautiful trait of the divine life in this saint; I see something else sweet, and at the same time humbling to my soul, in another perhaps where least expected. But in all there is weakness and even positive failure. Who would not confess it? who does not feel it? This, then, after all, is but an unworthy expression of what divine life is, because it is shaded too often and modified by the effect of the world, by the allowance of nature, by a thousand thoughts, feelings, ways, habits which do not savour of Christ. All these things break in upon and mar the perfect outshining of that new life that is communicated to all the children of God. And here is the blessedness of what the Holy Ghost at once ushers in without a single note of preface, without the smallest allusion to any other person or topic. With Christ before Him, could it be otherwise? There was but one adequate and worthy object of the Holy Ghost, and it was Christ. Neither was it at all requisite to say for whom John was inspired to write thus. Of necessity, Christ was for His own. For whom could Christ be portrayed,. if not for the Christian? But then the suitable homage to Christ was to bring into prominence none but Christ Himself; and so we find the epistle of John opening in a way unlike any other. There may be some approach to analogy in the remarkable manner the apostle Paul writes to the Hebrews. He who writes and those who are written to are in the back ground, that God may unfold His ancient oracles about the Messiah His Son. But in Hebrews, the reason is rather the grace that condescended to Jewish weakness. In John, the reason is the all-eclipsing glory of Him, the Eternal Life, who deigns in grace and by redemption to be our life. It was John's allotted province thus to bring Christ before those that are His; and he has done so in the power of the Holy Ghost, and with a wisdom that proves itself altogether divine to him who has ears to hear.

Through such a revelation as this the great comfort is that God is showing His children, conscious of their own weakness, what in this respect grace has given them in Christ what the very life is that they have received. Often cast down and groaning in the feeling of how little they manifest the life of Christ, and needing to know what His life their life Christ is in its own excellency, they are directed to Himself. In its perfection it is seen in Christ alone.

This it is therefore that opens our epistle; and what is the effect? "These things which we have seen and heard we announce to you, that ye also may have fellowship with us." The apostles had fellowship with the Son of God, and they were particularly chosen out, as we find in the Lord's prayer (the proper prayer of the Lord, not that which is commonly so called in Matthew 6:1-34, Luke 11:1-54, blessed as it is, but in John 17:1-26) For it is evident that the apostles have a singularly distinguished place assigned them. But Christians also are immediately concerned; for there is no doubt that others were to be brought in and to believe through their word. And thus they are expressly the objects of their Lord's communications to the Father.

Here, too, the design was that others should have fellowship with the Son of God: the first favoured ones were not to keep it to themselves, but to spread abroad the riches of His grace. As we see in John 17:1-26 that others were to believe through the apostles' word, so here John acts on the intimation himself The object is, "that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." It is with "the Father," because he communicates what He loves best. Never was anything, or one in His sight, so precious as the manifestation of His own Son in manhood here below. It was what opened the heavens, so to speak; it was what caused the Father's voice to be heard; and this in various critical circumstances, where it might have seemed that a dishonouring shade hung over the Anointed of God. But not so; it was but an appearance in the eyes of dimly seeing man Christ was perfection always. Take, for instance, the scene of His baptism; or, again, the mount of transfiguration. Our fellowship then is with the Father. He shares with us the object of His own delight.

But our fellowship is no less with His Son Jesus Christ, who lets us into the secret of the Father's love, and gives a place with Himself to His own, as far as it could be communicated to the creature. "Our fellowship is with the Father, and with his Son Jesus Christ."

And what is the designed effect? Fulness of joy. "These things write we unto you that your joy may be full." If any believer, then, looks at Jesus as He was here below, and if the effect on his heart is to take away from the spring of joy in his soul, or to fail in ministering divine joy, it is clear that he has misapprehended God's own object and love. He has not interpreted aright the revelation of the Son of God. Now there are many that do so read the gospels. They derive far more joy from that which Paul brings before them in Romans 5:1-21 or 8. One can understand this at first. Ought it to be so always? There are states no doubt where the clearing and consolidating chapters in the epistle to the Romans supply the requisite food of the soul. Nor could one in the least desire to weaken this, still less to set one part of scripture against or above another. But while assuredly in the first learning of salvation it is of consequence that we should be built up in the good news of grace that God sends us through the work of the Lord Jesus, the object of God in settling us on redemption is to make us free to enjoy the Son and the Father. We are not to be arrested along the way however precious, but to enjoy Himself who has reconciled us by Jesus Christ, to appreciate and adore our God and Father who has manifested His glory in Christ His Son. Short of this we cannot rightly stop. We may pause midway, but we ought to be going on until we can rest perfectly in this blessed communion of love fellowship "with the Father, and with his Son Jesus Christ."

The effect then, I repeat, is fulness of joy. And mark, all this is simply from the manifestation of grace in Jesus Christ the Lord. There is not one question of ourselves, but the simplest receiving what God has brought and given us in His own Son; the intended issue is the overflowing of joy in the Holy Ghost.

But if we had a manifestation, there is also a message. The manifestation, with its connections and result, was given us in the first four verses. The message begins from the fifth verse. If you have this life of Christ, if I too have it, if we who believe are brought thus into fellowship with the Father and with the Son Jesus Christ, if we possess the wondrous place of being (so to speak) in the family circle, and the most intimate affections of our God and Father through the Son of His love, I cannot be there, nor you, without the creating of a certain demand on our souls by virtue of the divine nature of which grace has made us alike partakers. No doubt love is the spring, but it is in truth; and the God who thus brings us by His own Son into the present enjoyment of life everlasting makes the soul sensible of the antagonism between the state of nature and of all around us with God Himself. But mark the grace of God. not a word of that whatever until fulness of joy is established, and this solely by the gift of Jesus the Son of God to us, and eternal life in Him. But having given us the joy, now He turns us back, as it were, and gives the eye inwardly to discern as those enabled to see according to God, to judge all that is of self, and consequently all false pretensions wherever they may be. It could not, ought not to be otherwise. We can afford to judge ourselves now that we have the fulness of the blessing, which is eternal life. Remember it, and Him in whom it is, and by whom only we could have it. God the Father has given in Christ that sure blessing, and assured it for ever, in order that the soul may be free to look at anything, and to take up everything in the interests of His own holiness and glory, as having fellowship with the Father and the Son.

"This then is the message which we have heard of him, and declare unto you, that God is light." It is not the Father now. In the early verses it was expressly and only as the Father, because there it was the outflow of grace through the Son. But now, this nature being communicated, we cannot if we would avoid having to do with God; and we feel for His will, holiness, and glory, just because we are so blest by His grace. "This then is the message which we have heard of him, and declare unto you." It is not the law but a message. Grace does not put under law, but it does communicate the judgment of God Himself on all that is contrary to His nature.

The message is that God is light. Heathenism was founded on a quite contrary assumption. They supposed darkness to be the source of everything; but not such is God to the Christian. "God is light." Consequently all is detected and judged. "God is light, and in him is no darkness at all." Even Moses, in view of the hardness of men's hearts, allowed a little darkness; for the law made nothing perfect; it was not the perfect expression of God: Christ only is this. It is only divines, or those misled by their errors, who give His glory to the law as the image of God. But according to scripture (and it "cannot be broken") Christ is the image of God: never is the law so styled. The law had not to reveal God but to deal with man, it condemned the first Adam. God under law had fallen sinful presumptuous man before Him. Law was really the expression of the lowest claim that God could assert over the first man had he been able to meet it. He could not abate those terms. It was the very least measure the ten words that God could accept even from a sinful man.

But it was altogether different when the Son of God came. Undoubtedly He vindicated the law, which fell through all other hands. Perfectly and in all things He retrieved the honour of God, which might else have seemed only committed to man to be sullied. Alas! the first man had done nothing but sin or break the law of God. The last Adam not only rescued the jewel from the filth of the men who had brought it into obloquy and turned it if not to corruption to their own ruin, but set it off so as to shed its own lustre and glorify the God who gave it. The mischief lay in sin, never in the smallest degree in the law. There was everything wrong in the first man; and this was the true secret. But to lower the Son of God to a mere doer of the law is unconsciously to deny His divine glory; nay, it is unwittingly to deny even His human perfection. No doubt the Lord never failed to magnify the divine law; but I venture to say He never did one thing in which He did not go beyond the law. It must be maintained further that not to speak of Christ, the Christian, who does not go beyond the law does not understand, enjoy, or adorn Christianity. And so far is this rising above the character of law in our walk from being an extraordinary effort, it is what the Christian man is called to do every day in his life. I admit this, that you cannot even contemplate such a thing until you know your place in Christ, and that Christ risen is your life; but when this is a settled truth for your soul, you will soon understand its certainty and preciousness, as well as your own new responsibility, as living in the Spirit, to walk also by the Spirit.

Let me repeat once more the message "God is light, and in him is no darkness at all." Nothing is now allowed in view of the hardness of their hearts. This was the license under law, as our Lord Jesus Himself tells us, but it will not stand the revealed light of the gospel. There is nothing tolerated except what suits the nature of God Himself. Christ, the reality of it in His own person and ways on earth, alone has brought us the revelation of this truth. Where was it ever seen or heard of before? It was seen and heard in every way, in every word, of Jesus. It was so because He was God, but it was never so till He became man. It is there we see adoringly the wondrous truth of the person of the Lord Jesus. As long as He remained simply God, no such manifestation was or could be. Had He been merely man, it would have been simply impossible; but being not only what He was, but who He is, in Him here below we have God as well as man perfectly displayed. This it is that judges judges everything in us.

Accordingly there follows the various testings of this divine nature in the believer. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." It is no longer a question merely of an open falsehood. Of course this cannot but remain always immoral and inexcusable; and its true gravity is brought out incomparably more under the gospel than ever it was under the law. But then what is spoken of here goes far deeper than a pronounced lie; it might be only such virtually and practically a lie that we live and do where we may not speak one. "If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth." The Christian walks in the light; and the reason why he walks there is this, because he sees Christ, who alone is the light of life. And if he sees and follows Christ, which all His sheep do, he cannot but walk in the light, because following Jesus, who is the light, he necessarily walks in the light

I do not say that he necessarily walks according to the light. This is a very different matter, often confounded with it, but in fact wholly distinct, though it too ought to be. But every Christian walks in the light, if he is walking according to it, then glory is brought to the Lord; if, as is too often the case, he fails to walk according to the light, he dishonours the Lord so much the more because he does walk in the light.

A Jew as such did not walk in the light. When God had His dealings with Israel, there was nothing of the kind. He, though always light Himself, dwelt in the thick darkness. Not that He was darkness: this never was nor could be; but He dwelt in the dark, veiled and shut up by curtains and clouds of incense, sacrifices and priests. Thus He dwelt because man was in the dark; and God, by the very fact that He dwelt surrounded by His people Israel, dwelt in dark seclusion in view of the condition of Israel the first man in whose midst He deigned to dwell.

But now that Christ the Son is come, the full unclouded light of God shines out in love. Accordingly, as we have seen, He reveals Himself as light, with whom is no darkness at all. More than this, "if we say we have fellowship with him, and walk in darkness, we lie, and do not the truth." Further, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." This total and evident contrast is what every Christian by his Christian profession assumes. If you are a Christian at all, you walk in the light; it is where you walk, and not here a question of how. The apostle John is not here at all discussing how far it may be made good, or how far you have realised it albeit an important question for conscience. Here he is showing what is true and real, and so absolutely necessary that it is involved in the very being of a Christian man.

"But if we walk in the light, as he is in the light (for Christ can be no less a standard than this) "we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Manifestly he is describing, not some special class among the faithful, but all genuine Christians, whoever they may be. As having seen and followed the Lord Jesus, they walk in the light, and being in that light, where all sin is judged, there is fellowship mutually. For the fellowship here is not with the Father and the Son: this had been already settled in the early verses. But here John is speaking of the communion of Christians one with another; and he says that being in the light of God (because the light is no less than Christ), the hindrances to fellowship are judged: "We have fellowship one with another." You see it every day, and wherever you may be. If you pass through any circumstances where you look to find no Christian, a little word is dropped, Christ's own name, or that which betrays to your heart the sense of His grace, and at once you are knit to the man, no matter who, indeed, the more, so to speak, because of the sound falling on your heart in such unexpected circumstances: "We have fellowship one with another." Then there is another comfort not less needed "that the blood of Jesus Christ cleanseth us from all sin." Such is the precious place grace has given us, the ever abiding power of the blood of Jesus Christ cleansing us from every sin.

This is not put here as a provision against our failure and for our restoration. The apostle treats of the place in which we are set by the grace of God from the beginning of our Christian career, and which remains unchanged right through. No doubt the apostle does not contemplate such a thing here as the departure of a real Christian from Christ. Still less, if possible, does he contemplate a Christian's trifling with sin: this could not be, for the Spirit of God never does. We shall find, however, in its own just place, that if he slip into evil of a practical kind, or sin, God does not leave him without a resource. The grace that never fails appears for the child, if he have been drawn aside. But this is not at all the object in the verse before us, which is simply the assertion of the Christian's place; and this, too, when it is a question of God's own nature, which might produce (not searching only, but.) trial and anxiety in the spirit. But if there is, the very place where the power of the blood of Jesus Christ cannot fail to cleanse you from all sin is asserted.

But there might be another form of pretension. Instead of setting up to fellowship with God, while indifferent to His will, without sense of or care for standing in the light of God, the flesh might assume another character of delusion the denial of sin. "If we say we have no sin, we deceive ourselves, and the truth is not in us." By a Christian is not meant one insensible to his own sinfulness. The truth is in him; and he confesses instead of hiding or ignoring his sins. He has fellowship with God; but, far from saying along with this "I have no sin," he is the very man that hates and spreads out his sins before God. Accordingly verse 9 tells the tale of that which grace and truth effect in the Christian: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." So the Christian does from the very starting-point of his career.

Still less does the Christian refuse to own that he has sinned. This is a yet grosser form of contrariety to the truth of God. Therefore the condemnation is still more stern: "If we say that we have not sinned, we make him a liar, and his word is not in us." The word of God, not to speak of conscience, declares so plainly that all have sinned, that it proves the audacity of unbelief and rebelliousness in those that deny, and this denial is incomparably more guilty since Christ came, to whose name these deniers laid claim.

This then closes the second part of the chapter. The first was the manifestation of the fulness of grace in Christ; the next, the detection of what is contrary to God in us. Hence we are now judged before God in His light. Having a nature which feels according to God, we at once discover what is inconsistent with Himself. For this very reason the Christian would be extremely cast down if, when drawn aside through the power of the enemy, there were not the provision of grace to meet and restore his soul. Hence two verses follow in the beginning of1 John 2:1-29; 1 John 2:1-29 as a sort of appendix to the doctrine and application of the first chapter: "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for . . . the whole world." I leave out "the sins of." It is clear enough that they ought never to have been inserted in the common English Bible. Not only are they not required for the sense, as words generally are, but they injure the sense, and really insinuate erroneous doctrine. If the sins of the whole world were met by the propitiation of Christ, the whole world would be saved. No such statement occurs anywhere in the word of God. There is a righteous ground in the sacrifice of Christ on which God can meet the whole world not only bear with it, but send the gospel to every creature. This, however, is a totally different statement from a "propitiation for the sins of the whole world." In the real phrase it is clear that we have the beautiful wisdom of scripture, and at the same time an exact expression of the Lord's rich grace without exaggeration: "My little children, I write unto you that ye sin not;" but if any one should alas! sin, instead of cause for despair, "we have an advocate with the Father." Wondrous mercy! Jesus as much lives to take up the failure of His own, as He died to put away their sins by His blood. This too is founded on propitiation; but there is besides the blessed fact that He is the righteousness of the believer in the presence of God. His one expiatory sacrifice avails in abiding value; His place is before God as our righteousness; and there for the failing He carries on His living active advocacy with the Father.

Such is the doctrinal ground of this epistle, with the added special provision for those who may fail.

From 1 John 2:3 we begin the consideration of the characteristics of life in Christ which the believer possesses, and is bound to manifest. What is the leading trait? what the especial features of divine life in man? It is not power, nor love, nor even righteousness. What is it then? Obedience. This, it is clear, gives no importance to man. It necessitates the just subjection of the creature, and maintains also the majesty of God. How dreadful when grace, so-called, lowers His glory in the eyes of any soul! It is not denied that danger there is; but the danger is fully met by the precious word of God: "And hereby we do know that we know* him, if we keep his commandments." Do not call this legal: where is anything of the sort in John? Indeed there can be nothing legal in one who under the Holy Spirit unfolds Christ. And let me say further that, where love is, nothing is sweeter than the doing the will of the one that is loved, particularly where we know that He whose will we do is absolutely good and wise in all that He lays upon us. We know that this is the case with God.

*The first "know" is in the present, this (the second) in the perfect, ἐγνώκαμεν , which means (not "have known," but) "have the knowledge of."

"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." He is no Christian at all, any more than those that pretended to have fellowship with Him and walked in darkness, or said they had no sin, or denied that they had sinned. The contrast is of real Christians with mere pretenders. It is not a comparison between faithful Christians and unfaithful ones. Banish all this kind of notion from your minds. It is delusion, and you lose thereby the profit for your soul. It is not what the Lord is treating of here. He is putting down a new class of evil that was beginning to spring up, of persons pretending to fresh light, but involving a departure from the only light of God, persons who indulged in fine-spun speculations and claimed undiscovered truth, but were in the awful predicament of contradicting the revealed mind of God. It was a different Christ, who was not another but antichrist, as we shall see, a different truth which was not really truth.

The characteristic object of the epistle is to maintain that none can ever rise above the Christ already manifested in this world. After all you may have learnt from Paul or any other, know as you may the Christian's place in grace and all he hopes for in glory, if you want to behold perfection in man you must look back at what Christ was in this world the self-same Jesus who is now in the glory of God. Such is Christ everywhere. There is a season when one needs most of all to think of the cross. There is a season when one needs the comfort of having Him as the Priest in heaven. There is a season when one can appreciate Him as the glorious Head of the church. But it is false that any of these points of view is to make Christ less precious as manifested in this world. Nor is there one who treats it with such decision and solemnity as John. The time was come for this: "Even now are many antichrists." It is the very point and object of our apostle's writing to maintain the indefeasible glory and the infinite excellence of the Lord Jesus in every respect, and this as displaying God the Father in this world. This Satan was seeking to annul through the false teachers now in view. Therefore are we shown from the first, as I have endeavoured to explain, the fulness of grace that came in His person, as well as the revelation of the moral nature of God. But now we have the first great test of the reality of divine life in man, namely, obedience. In this the unbeliever, no matter what his profession may be, is sure to fail. His will is unjudged. He either seeks his own way in pleasure, or he bows to man in superstitious asceticism, without knowledge of the true God or confidence in His grace. His failure is not perhaps in notions, but in obedience. On the other hand the Christian keeps the commandments of God; but he goes farther. It is said, "Whoso keepeth his word." It is more than what is commanded.

He loves to do whatever may be the will of God, no matter what the form. It may be simply seeing how He manifests His character in Christ: this is enough. The obedient heart enters into and ascertains the will of God where disobedience would find nothing but difficulties, obstacles, and uncertainties. There is always to such either a lion in the way or no light. We find it too often in our families. See a child whose heart is not in obedience: what readiness of excuse! "Indeed, I did not know. You never told me. Why did you not forbid me before?" On the other see the obedient child. She has watched her mother's looks even when not the appearance of a command was heard. She knows right well what will please her parent. Just so should we cherish the will of our Father as obedient children. It is not in this case the keeping of the express commands, but of His word. Let me add, that this is the answer to all the pride of man's heart. For take the most moral man you ever saw: on what does he rest? He does this and that because he judges them right. This is his boast: "I always do what I believe is right." Such is the desire of the moral man. I answer, that even if always consistent, and you always did a thing because it is right, you must inevitably be always wrong.

The true ground for a believer, and that which pleases God, is this, not to do a thing simply because it is right, but because it is His will. The life that is formed on obedience is of an altogether different texture and source. To do things because they are right is to do without God and His word. It is merely idolizing self. The man becomes judge of all: "I think this, I do that, because it is right in my judgment." Obedience alone puts man down, and God in His place. This only is right. Hence therefore we find, as the first distinguishing trait of the divine life, the exercise of obedience: not only are His commandments to be kept, but also His word.

But there is more than this. "He that saith he abideth in him ought himself also so to walk, even as he walked." I need not only commandment and word, but Himself as a living person before my eyes. It is always thus in John, who treats of Christ Himself Thus while providing for the deepest, there is a grace which wins the simplest. It is clearly Christ Himself, as He walked day by day in this poor world.

But there follows another and a remarkable word, which needs a little explanation. "Beloved," says he (for this is the true word in verse 7), "I write no new commandment unto you, but an old commandment which ye had from the beginning." It means, as before, from the time that Christ was manifested in this world. "The old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you, which thing is true in him and in you." The old commandment was manifested in Christ Himself He alone was always the obedient one. It is now not merely an old commandment, but a new one, yet the very same. Why? Because it is the same life, whether viewed in the Christian or in Christ. If I look at Christ Himself, it is the old commandment seen in Him from the beginning; but now it is no longer this solely, but a new commandment, "which thing is true in him and in you." It is the same life, seen in Christ in its perfection, in us often hindered and obscured by the activity of what is of the first man. Christ alone was its fulness; now we have it in Him. As John tells us, it is true in Him and in you because it is the very same life.

"He that saith he is in the light, and hateth his brother, is in darkness even until now." Love now comes in. It is not disobedience only which detects that a man is not really born of God, but also hatred. He that loves not is not born of God. "But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." This was the more important to press, because these false teachers had not the smallest concern about their brethren. What they sought was self in one form or another; and consequently light, as they called it, was no more than the invention of novel notions. But the true way in which divine light (Christ) shows itself is in obedience as its effect, and so surely in love, You cannot obey God without loving your brethren also.

This, however, leads into a remarkable parenthesis in the epistle, on which we need not dwell, because it is perhaps more than any other part of the epistle familiar to all. The great characteristic throughout, being life in the Son of God, forbids the apostle from entering into the different measures of attainment as a rule; yet as it is a fact that there are some more mature, some more vigorous, and some comparatively feeble in the expression of Christ here below, the Spirit of God in this parenthesis notices these differences briefly.

Before this is done, He lays down what they had all in common. They were forgiven for Christ's name.

Then the fathers were known by their knowledge of Christ a beautiful and blessed distinction. They had "known him that was from the beginning." This we have seen to be the great text of the whole epistle, and it is the more remarkable that he does not mention any depths or heights of knowledge. Not a word is said about dispensations, or prophecy, or anything that is thought abstruse. There was one that was beyond all others and included everything else: it was Christ Himself. The fathers were those marked by knowing Him. Wherever they might have learned, however their vigour might once have gone forth, they came back to what they started with even Christ. It was a deeper appreciation of Christ, and this as manifesting God the Father here below. Such are the fathers.

The young men went forward in the ways of God, undaunted by difficulties, feeding on the word, and overcoming the wicked one. The babes ( παιδία ) had a real enjoyment of the Father's love.

The apostle traverses the ground again, and in doing so simply repeats in so many words what he had said of the fathers, adding a little more as to the young men, and most of all when he comes to the babes. The gracious condescension of love in this must be manifest to any spiritual mind. Those are peculiarly the objects of our Father's care who need it most. The babes therefore have the chief place in this expanded form. The fathers did not so much want it. It is in addressing the babes that we find the development of the antichrists. They require to be guarded against. They abound in snares and seductions. We have therefore very important light as to the nature of the antichrists; and this consists of two great parts. All Jewish hope is denied, and so is all Christian truth. He denies the Christ, that is, the Jewish expectation. He denies the Father and the Son, and that is the sum of Christianity. Such the antichrist will be the result of a total rejection of both Old Testament and New. He denies the object of a Jew's faith, and also the person into whose love and fellowship the gospel brings those who believe now. All this will be completely swamped by the antichrist. This is the very point to which things are rapidly carrying men in the world at the present moment. I do not mean to say that more than currents everywhere are setting in toward that direction; but undoubtedly there is an undermining of the Old Testament, and a total ignoring as well as a growing rejection of the true grace of God in the New.

After all this is closed, in verse 28, the whole family are seen joined together as little children once more. "And now, little children, abide in him; that, when he shall appear, we may have confidence." The way in which people commonly understand it is, that you may have confidence, but it is "we may have confidence, and not be ashamed before him at his coming." This is exceedingly blessed. He appeals to divine love in the saints. Do you be careful how you are walking; that when Christ appears, we may not be ashamed because of the little you have profited by the grace and the truth of God we have been ministering to you in Christ. This seems the meaning of it. "If ye know that he is righteous, ye know that every one that doeth righteousness is born of him."

Now he is going to enlarge on the subject of righteousness. However, before he enters into it fully, he gives us a prefatory note beginning with the last verse of 1 John 2:1-29, and then shows us the privileges into which grace brings those who are born of God.

"Behold, what manner of love the Father hath bestowed upon us, that we should be called children of God." (1 John 3:1) It may be mentioned here that "sons of God" is never the expression of the writings of John. We have "sons of God" as well as "children" in Paul's epistles. But "children of God" the Holy Ghost employs exclusively both in the gospel and in this epistle of John. Is it asked what is the difference? It lies in this, that son ( υἱὸς ) is more the public, title, whereas child ( τέκνον ) conveys rather the closeness of connection by birth. It expresses community of nature as born of God. For it will be understood that a person who was not a child might be adopted as a son; but the Christian is not only a son adopted by our God he is really a child as being a partaker of the divine nature. This only it is John puts forward and prominently speaks of; and it is seen at once how it connects itself with his doctrine everywhere. We are born of God, born of water and of the Spirit, made partakers of the divine nature (in the sense, of course, of having the life that was in Christ). "Therefore the world knew us not, because it knew him not."

So absolutely is the life of Christ found in us, that we have the same fare, so to speak, as Christ in this world. The world did not know Him; therefore it does not know us. It is simply because of Christ, unknown then personally, unknown now in us who live of His life. When He was here, it was no other life than that which we now have in Him. The world never knew, never appreciated, the life that was in Christ; neither does it recognise that which is in the children of God. But this can in no way hinder the blessedness of the result for the children of God.

This is no mere empty title. "Beloved, now are we the sons (children) of God; and it doth not yet appear" (that is, it has not been manifested) "what we shall be." As far as the word of God could show, (and how well it does!) it is clearly revealed there. This remark is added to cut off misapprehension of the sense, as it may hinder the vagueness that prevails in many minds. Indeed, an hope has been revealed to us most distinctly: what we shall be is revealed not only elsewhere, but here also. The apostle does not at all overlook this. But "it doth not yet appear," in the sense that it has not yet been manifested as a fact before the world; but "we know," says he, and we only know because it has been revealed by the Holy Ghost in the word. "We know that, when he shall appear, we shall be like him; for we shall see him as he is." There is no haze over the future of the child of God. He has the certainty in his soul, because he has the revealed assurance in scripture that he shall be like Christ. Christ being his life now, no wonder that he must be like Christ then; and this too is founded on a ground blessedly sure and simple, and at the same time full of glory to Christ: "We shall see This is enough. Such and so great is the gracious assimilating energy of the Second man, that for us to see Him is to be like Him. When we saw Him here on earth by faith, we were made spiritually like Him; when we shall see Him bodily by and by, we shall be like Him even in our bodies.

Such then is the portion of the Christian by grace; and here is the moral consequence: "Every one that hath this hope on him" founded on Him "purifieth himself, even as he is pure." Thus for the Christian it is not any longer a law that demands this thing or that. There is the full operation of the Spirit by the entire word of God, no part of scripture being excluded from the enjoyment, instruction, and admonition of the Christian. At the same time, what gives all scripture its fulness of application to the believer is the possession and knowledge of Christ Himself. Without Him you cannot understand any part of the Bible spiritually that is, neither certainly nor thoroughly. It is Christ, who not only gives us intelligence, but gives it power by the Spirit over and in us.

Then John proceeds naturally to trace the difference between the two families: "Every one that committeth sin committeth also lawlessness." I give you the sense rather more exactly than it stands in our common version. There is no allusion to transgressing the law. Perhaps there is hardly a worse translation than this in the New Testament, nor one as to which even scholars seem duller. Sin is declared to be lawlessness. Beyond a shadow of doubt it may be asserted that the apostle does not define sin as "the transgression of the law." It is a false version which nothing can justify, and I am perfectly persuaded the more any man understands either the word of God in general or the language in which John wrote, with the less hesitation he will confess this. That a person who is only spelling out his Greek, and learning to render by the help of the Authorized Version, may make difficulties about the matter is intelligible; but it is hard to see how an unbiassed honest man who knows the language could have the slightest question about it. Do I insinuate that our translators were not men of integrity, able, erudite, and pious? They were under no small difficulties, but they tried to do their best. Possibly their attention was never drawn to the point. Even intelligent men were considerably muddled as yet from the past as well as the actual struggles of that day, But instead of either finding fault with them or endorsing all they said, what we have to do is to profit by whatever is good and true, and at the same time to be warned by whatever mistakes others have made.

Now I maintain, not only that the word ( ἀνομία ) will not bear such a meaning, but that it is altogether foreign to the scope of the passage and the drift of the apostle's reasoning. He is not speaking of particular acts, but about nature manifesting itself in our ways. "Every one that committeth sin committeth also lawlessness." A man who sins shows his will alienated from God an evil nature derived from him who fell through Satan. Here the apostle regards man as doing nothing else but his own will, which is exactly what the natural man does. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is not speaking of positive overt acts, but of the man's habitual bent and character his life and nature. The sinner, then, sins, and in this merely shows out his state and the moral roots of his nature as a sinner (namely, lawlessness). He has neither heart nor conscience towards God: he does what he likes as far as he can. He practises lawlessness; and sin is lawlessness.

What makes it of practical as well as dogmatic importance is, that the common view entails the accompanying error that the law is always in force for all the necessary expression of God's mind and will. But this we know from many scriptures is not true. The Bible is thoroughly explicit, that one particular nation was said to be under law, and that the rest of mankind had no such position, though responsible on their own ground. (SeeRomans 2:12-15; Romans 2:12-15; Romans 3:19.) Here, therefore, the translation cannot be correct which contradicts other passages of undoubted holy writ; for if the common version of 1 John 3:4 held good, the rest of mankind outside the Jews could not have been sinners at all, because they were not under law. Thus, evidently, this error throws the whole doctrine of what sin is and of God's dealings with men into hopeless confusion. It necessarily darkens some vitally momentous parts of God's word as to past, present, and future. For instance, according to the scripture already referred to, in the day of judgment God will by Jesus Christ deal with the Jew according to the law, with the Gentiles that have it not according to conscience; and, by parity of principle, with professing Christians according to gospel light. There is no hint of judging all by the measure which was given to Israel. The idea springs from a source no better than traditional ignorance.

Again, takingRomans 4:15; Romans 4:15; and Romans 5:13-14, it would perplex all to bring in the common version of 1 John 3:4; for it would follow thence that there was no sin, because it had not the form of a transgression of law between Adam, who had a law, and Moses, by whom the law was given. So fatal may be a mis-translation of scripture. In fact, practically, it lowers the sense of what sin is throughout the length and breadth of Christendom, others having fallen into an error similar to that of our own translators. It is therefore as certain as it is important to see that sin embraces much more than a transgression of the law. In this case there could be no such thing as sin without the law, and all would be judged alike as under the law and transgressors of it, contrary to the express word of God. Our version is wrong. Sin is not the transgression of the law, though every transgression of the law is a sin. The true meaning, as I have said, is, "sin is lawlessness."

As for the Christian, then, to resume our sketch, all is different (not conduct only but rather a new nature) from man as such. We know that He (Christ) was manifested to take away our sins, and in Him is no sin. "Whosoever abideth in him" and this is the consequence of really knowing Christ "sinneth not." Such is the life of the Christian that this is the consequence of abiding in Him. If grace has turned my soul to Him, if I am resting on Christ as my Saviour and Lord, my life and righteousness, I shall also by grace abide in Him, and "Whosoever abideth in him sinneth not. In fact, who ever sinned with Christ before his eyes? When a Christian is drawn aside, another object usurps the place of Christ, and his own will exposes him to the wiles of Satan working on his fleshly nature through the world. And "Whosoever sinneth hath not seen him, neither known him." He evidently speaks of one unconverted a man in his natural state. If he had only seen and known Christ, how changed all would be!

"Little children, let no man deceive you." This the false teachers and antichrists were doing. They had invented the awful theory that the great blessing of Christ had swept away all need of self-judgment and holiness that sin was gone in every sense. Hence a believer might take his ease in the world. If Christ had taken away all sin, why talk more about it? What need of repentance or confession, as the croakers talked who refused to go on to higher life and truth? "Little Children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that doeth sin is of the devil."

Here we see the ground for saying that John traces all up to two distinct families-the family of God and that of the devil. "The devil sinneth from the beginning:" such is his character, though he is not under law. "For this purpose the Son of God was manifested that he might destroy the works of the devil." That was His character, and the result of His appearing and work in this world. "Every one that has been born of God doth not sin." Such is the deduction: "for his seed remaineth in him;" the life that God has given through faith, Christ Himself being the source and expression of it "and he cannot sin, because he has been born of God." There is shown the new nature. It is a matter of course that every one lives according to his nature: only the Christian, having two, must mortify the evil and walk according to the good. Take the simplest animal, the bird above, or the reptile below, or any other around us, every creature lives according to its nature. So does the sinner. He lives according to that nature which is now under Satan's power. The believer lives in Christ. John is not here looking at modifications through circumstances, it is to be observed. He is not here looking at particular cases of unfaithfulness. John as a rule does not occupy himself with the details of fact. He looks at truth in its own proper abstract character apart from passing circumstances; and if you do not read John's writings thus, especially the epistle before us, I am afraid that there is little prospect that you will ever understand them.

Having shown this, he now brings in the other test, that is, not simply righteousness but love. "This is the message that ye heard from the beginning, that we should love one another. Not as Cain" no love was there. "Not as Cain, who was of that wicked one, and slew his brother." There is the connection He has brought in the wicked one and his family. Man now is not only a sinner, but especially shows his character in this, that he exhibits no love. By love he means what is of God, and this exclusively. He does not of course deny natural affection, but insists on love as divine. Cain had no love, and proved it by slaying his own brother. "And wherefore slew he him? Because his own works were evil, and his brother's righteous." He here traces the link that binds righteousness with love. We have had righteousness separately as well as love: now he shows that the two things are intertwined, and are found only in the same persons. But here too, as in Christ was no sin, so in Him we behold perfect love, and in the world hatred. Ought we then to be surprised at the world's hatred? Hence, "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Every one that hateth his brother is a murderer."

Thus things are followed to their full result, as we have seen them traced to their hidden sources before God. How different was all with Christ! "Hereby perceive we the love" . . . To add "of God" spoils the sentence. There is no ground for interpolating any words. But One showed such love, and He was man as surely as God. "Hereby perceive we the love, because he laid down his life for us." If you want to know what love is, look here. This was love indeed. "And we ought to lay down our lives for the brethren." The same life of which we live was in Him: ought it not to be exercised in similar love? We may not often be called to lay down our life for our brethren; but are there not plain, simple, common ways by which it may be tested every day? My brother may have need: it is no use talking about readiness to die for my brother, if I at once shrink back from meeting his ordinary and perhaps urgent necessity? There is nothing great here; it is homely, but how practical! How it puts the heart to the test, and one that might be presented any day of the week!

"Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things." He here puts before them the great danger of trifling with the practical consequences of the truth. Suppose that a man knows what God says and wishes, and yet does not act upon it, what is the consequence? He must get into consciousness of distance from God. "To him that knoweth to do good and doeth it not, to him it is sin," says James. So we have the same question here. The point is not a man's losing his place in Christ, but his ground of confidence with God. Communion is almost as strikingly a characteristic point of John, as life in Christ, and the love from which both flow. He is not satisfied that men should be simply Christians, but that they should enjoy Christ practically. An idle word, a passing thought unjudged, might disturb this.

"Beloved, if our heart condemn us not, then have we confidence toward God." Looking up, a simple soul goes on with the Lord. "Then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ." It is the beginning of everything good, and goes right through to the end, as I need not say. There is the one and only starting-point in the mind of the Holy Ghost, who always gives Christ His own primary place. To be saved even is not put as the first duty, but to "believe on his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him."

Here we come to a very important expression, which we find more particularly in1 John 4:1-21; 1 John 4:1-21. It is not simply our dwelling in Him: this we had already in1 John 1:1-10; 1 John 1:1-10 (and abiding in Him is the same word); but He dwells in us. Wonderful truth! This is here applied to one of these two things. "Hereby we know that he abideth in us, by the Holy Spirit which he hath given us." The Holy Ghost given to us is the palmary proof that God abides in us. He dwells in us by His Spirit. This does not necessarily involve our abiding in God; but if God gives His Spirit to any believer, He abides in that man. We shall find more than this in what follows; but before these truths are explained more fully, John cautions the saints.

Hence 1 John 4:1-21 begins with this warning. He is going to tell us about the Spirit of God and His abiding in us, but he would have us on our guard because there are evil spirits, as certainly as the Holy Spirit, and this as proved by the false prophets that have gone out into the world. "Believe not every spirit." There is nothing that exposes the believer (and it has always been so) to greater danger, than severing the Holy Spirit from Christ. The apostle ever binds His power with Christ's name. We shall be kept in the truth if we remember that the one object of the Holy Ghost is to glorify Christ, and this therefore becomes the test in practice: the Spirit of God must ever operate to keep Christ before our eyes. If not, we are not far from snare. Connect the Spirit with the church merely, and then you will have popery; connect Him simply with individuals, and you will have fanaticism. He is a free and evident witness to Christ. There is the truth. The Holy Ghost is sent down to take of the things of Christ, and to show them to us. He is come to glorify (not a priest nor even the church, but) Christ Himself. This, I admit, is the truest glory of the saint and the church their greatest blessedness and joy. In Christ's name the church is formed by the Holy Ghost; through Him also the Holy Ghost dwells in the believer. This is not doubted; but all this, and the testimony and ways of each and all are invariably for exalting our God by Christ Himself. If they fail here, the salt has lost its savour.

Take, I will not say the grossness of popery but, the Quaker system, as an instance which painfully reverses the truth. The reason is plain: the Spirit is practically severed from Christ, and the result is that, under colour of humility, their testimony constantly tends to exalt the first man. Every child of Adam is supposed to have the Spirit of God. The consequence is that the truth is darkened, impaired, and destroyed, and all due sense of the ruin of man destroyed by their extreme form of Pelagianism, deifying not ordinances indeed but conscience.

However this may be, here we find the apostle solemnly warning the saints against false prophets. Many such men were gone into the world. We want therefore some sure means of discerning them. It is not a question of deciding who are Christ's and who are not; but rather what sort of spirit it is that acts by this teacher or that. It is not at all the point to pronounce on man's state before God or his destiny. People have always been prone enough to form and give opinions when the Lord forbids it. It is clear that we are called of the Lord frankly to accept persons as born of God when they render a true testimony to Christ; but, on the other hand, we ought to beware of endorsing those whose testimony in word or deed is against the name of Jesus.

This then is the test of what is or is not of the Holy Ghost. "Hereby ye know the Spirit of God: every spirit that confesseth Jesus Christ come in the flesh is of God." Let me beg the reader here to leave out a word or two which are not printed in italics. "Every spirit that confesseth that Jesus Christ is come in the flesh is of God." The difference is great. As it reads in the Authorised Version, it is altogether inadequate. It may be in the recollection of not a few here that a generation ago there were manifestations of spirits (evil, I doubt not), which did not deny that Jesus came in the flesh. On the contrary, they seemed to lay the greatest stress on the fact of His incarnation, and chid the orthodox for want of heed to this truth if not of faith in it. The point of their own false doctrine lay in maintaining that Jesus took the flesh in the same condition of corruption in which all others are born, and that Jesus showed His perfection in subduing and purifying the flesh. Of course you will understand that my reference is to the Irvingite movement. To confess therefore that Jesus is come in the flesh is not satisfactory.

What then does the apostle say and mean here? Every spirit that confesseth Jesus Christ come in the flesh is of God. This is to confess His person; not His deity alone, still less His humanity alone, but Him who thus came. The one is a bare acknowledgment of a fact; the other is the confession of a divine person, yet a man. Now there is no demon that ever acknowledges the person of Christ. There is no evil spirit but winces at and refuses to endorse the glory of Christ; whereas the direct object of the Spirit of God is always to maintain His person in all the fulness of His glory, and in all His grace. Let none take it as a statement of His human nature. This is not the meaning. The real humanity of Jesus is contained in it, but it is by no means the whole or chief part of the confession. Take any man yourself, for instance; who would describe you as having come in the flesh? No man that had common sense; because one might well ask in what other way you could come. Here was the difference between the Son of God and any other that ever was born. All mankind must come in the flesh if they come at all. The wonderful thing was that this divine person should come in the flesh. For what claim had flesh on Him in the slightest degree? Nothing but His grace hindered His coming in His proper divine glory. Had He been thus manifested in this world, of course it must have involved the destruction of all the race. According to the will and counsels of the Godhead He was pleased to come in the flesh. It was not the manifestation of glory save of His person morally and in love, but of that very grace which we have seen from the beginning of this epistle, and which runs through to the end.

The spirits, then, which are not of God refuse (save when divine power bent and broke them) to own the personal glory of Christ, while the Holy Spirit of God loves to own it. Such is the test. If therefore any doctrine undermine the glory of Christ, you have an unequivocal proof that it is of Satan as certainly: whatever exalts Christ, according to the word, is of God.

This leads him to speak of the difference of what is in the world from that which is of God. In the world there is ever at work a restless spirit of contrariety to Christ. It is the spirit of antichrist, which will be manifested fully in its own season. Hence it is said, "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. They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth and the spirit of error." These false teachers being of the world, speak of what has their heart, and this attracts the world. There is sympathy between the world and them. "We are of God," says the apostle, speaking of himself and his fellows raised up to declare the word of God fully. He is peremptory; and this rouses the spirit of unbelief as it meets faith: "He that knoweth God heareth us; and he that is not of God heareth not us." Here again is a serious test. It is not only the confession of Christ, but that man is proved to be of the world who refuses subjection to the apostolic word. Many a man might profess to acknowledge the literal words of Jesus; many another might own only those of the Old Testament. If you do no more than this now, you cannot be of God. He who is really of God, while thoroughly owning every word He wrote of old, feels especially the blessedness of that which He has now given by His holy apostles and prophets. (Compare Ephesians 2:1-22; Ephesians 3:1-21) This was of the utmost moment to urge at the time the gospels and epistles appeared. At the same time, though not of course in exactly the same shape and manner, it always abides a grand test, next to the person of Christ. The time hastens which will prove how few among those that acknowledge the New Testament really hear and believe it. The saddest proof that they do not believe it to be God's word will be their giving it up. Did they believe it, they would no more abandon it than the true mother would allow the child to be cut in twain.

But this brings us to another point not the truth, but loving one another. The truth comes first, and then love. "For love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God" (whatever may be his pretensions and his talk); "for God is love."

This leads him to speak of the way in which God has shown His love. He brings it out in three forms. First, there is the wondrous manifestation of God in Christ which is the foundation of the gospel; and in a twofold way also He was manifested in Christ as life, and as propitiation. If we had not Christ as life, we never could understand God. Could we have understood Him by having Christ as our life without propitiation, as His holiness and judgment would have been slighted, so we could. only be intensely miserable. To have the knowledge of what God is and of what we are, and withal not to have our sins borne away, must be alike His dishonour and our everlasting shame and anguish; and so many a quickened soul who is ignorant of the efficacy of redemption proves in its measure. God in His great mercy does not permit any to know it to its depths. But how many of us have known what it is to be converted, and yet for a while ignorant of the judgment of sin, and its absolute removal for us by the cross of Christ! Consequently one had no taste for the world, a horror of sin, a real desire to do God's will, but not the least rest for heart and conscience in Christ before God. It is a mercy to be thus converted, a misery to abide in this state. What a joy that God does not divorce but unites for us life and propitiation in our Lord and His work! Let not man meddle here. What God has joined let no man put asunder. He has given the same Christ who is life to be also a propitiation for our sins. Such is the teaching of the verses 9, 10, both being the display of the love of God, and in contrast with law (the latter especially), which had no life to give, and could only judge, not put away, sin.

But this is not all. "If God so loved us" (and He has demonstrated it as nothing else could), "we also ought to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us." It is a wonderful word, evidently connecting itself (whether written before or after is of no account) with what is said in John 1:18. There Christ stands the manifestation of God in love. Here the saints are called to be no less. Beloved brethren, how far do we manifest our God and Father by this divine love that never seeks its own, and is at all cost bent on the good of its objects, His children, yea all, even enemies?

"Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit." This goes farther than the last verse of 1 John 3:1-24, which said that He dwells in us, not we in Him. But we shall see more of this, and therefore I do not pause on it, now. "And we have seen and testify that the Father hath sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."

I hardly know anything that concerns us more profoundly affecting than these verses; for what can be conceived near to God, if it be not dwelling in God and God in us? There is no image that tells out intimacy and mutuality, so to speak, more than this. And when we think who and what God is, as well as what we are, it is indeed a great word to say. Of whom does the apostle say it? Of every Christian; and this too as the simple fruit of the gospel.

But let us look a little at the force of the passage more closely. In the one case we read, "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit" in the other it is, "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." It is not now said, "Hereby we know." In this instance, perhaps, the person may be without objective knowledge of it: this does not hinder the truth of the blessing. If you confess that Jesus is the Son of God, God dwells in you, and you in God. He dwells in you, having given His Spirit to be in you.

This is the way in which His dwelling in man is effected; but the consequence of that gift to you is that you make God your refuge and delight. There is no such thing is the dwelling of the Spirit in a saint without bringing the soul to judge itself, as well as to peace with God. To this it seems to me that every Christian comes by grace sooner or later, though not always at first. He will be brought to it in God's goodness, were it, as it is often, on a death-bed. We do not always judge aright. There may be not seldom hindrances to comfort through bad teaching, as well as through unjudged sin. Of these I do not speak now, nor of defect in intelligence. Still less do I speak of the effects of the Calvinistic system or of Arminianism, both of which are prejudicial to enjoying the grace of God, Calvinists are apt to think an Arminian cannot have peace. This is all nonsense: he may enjoy peace with God as really as the Calvinist. Indeed experience would say it is more frequent than with those of the opposite school, though each in a different way look within (I believe, unscripturally). The truth is that peace rests on our faith of Christ and His work. Arminianism is no more to me than Calvinism, and I doubt that I admire one more than the other. As systems they seem to me narrow, unsound, and pernicious. But I thank God that to not a few who are committed to both sides He has given to taste of His own grace in Christ.

Be this as it may, if I confess Jesus the Son of God as Him on whom my soul rests, and on His rich redemption, the Holy Ghost says, "I can dwell there." He does dwell there; and if so, He is graciously pleased to draw out the heart to confide and repose in God. This is what is meant by dwelling in God. It is to find in God one's hiding-place, as well as spring of counsel and cheer and strength. One turns to Him in each trial and difficulty as well as joy. I am pretty sure there is not one of us who uses this privilege as he ought. Nor does John speak of degree at all. Such a thought is foreign to the abstract style of the apostle John. He treats of a great fact for the Christian, though it may be more or less realized, and "God dwelleth in him, and he in God." This is what faith receives and has. The beginning is God making His abode in us; the result is that we dwell in God. But sometimes he puts it in the order of our dwelling in God and God in us. It would seem that he then speaks of experience, where he puts our part first, and then God's abode in us.

I must briefly point out the third ground, not the display of love, or its operation in us, but the perfection of love with us (verse 17). It is not only that we know that we dwell in God and He in us by this, that He has given to us of His Spirit; but herein has love been perfected with us, that we may have boldness in the day of judgment; because as He is, so are we in this world. It is not a state given to us in the day of judgment; we are so dealt with now; but this gives boldness even with the thought of the day of judgment before us. How could it be otherwise? If I really believe and am sure that God has made me now to be what Christ is, what can the effect of the day of judgment be but to display the perfections, not only of what Christ is for me, but of what you and I are by and in Christ our Lord? And this we are now.

The last chapter (1 John 5:1-21) speaks of another thing. Here I must be brief indeed. It is connected with the charge at the end of chapter 4 to love one's brother. The apostle had shown the various displays of divine love, with the falsehood of professing to love God while one hated a brother. But this might elicit the question, who my brother is. We need simplicity, as with our God, so with His children. It is in vain to pretend that this is hard to find out. The Spirit of God does lay down unsparingly and in all their fulness the tests of divine life; but now let the question be raised, who my brother is, and the answer is as plain as possible: "Every one that believeth that Jesus is the Christ is born of God."

Is it not sweet that after all the fulness of truth had been revealed, after all the display of Christ in glory had been made by the apostle Paul, after the apostle John had set us in presence of the divine nature and eternal life in His person, we have here such a proof of the unchangeable testimony to the Lord Jesus as Christ? What was the truth that Peter and the rest preached at Pentecost? That Jesus is the Christ. What is the truth with which the epistle of John concludes? That Jesus is the Christ. There is no wavering in what is divine.

No doubt there is the unfolding of truth admirably suited to all the varying needs of the church; but when you come to the question after all who and what is God's child and my brother? this is what he is: the man that believes that Jesus is the Christ. I grant you it is the very lowest confession that the Holy Ghost could accept; and it would be a very poor thing if the Christian only believed that Jesus was the Christ. If made exclusive, what an unworthy dealing with all the glory of Jesus] But it is to me a blessed thing that the Holy Ghost maintains to the end the value of what He began with; not that more was not made known, but that this abides in freshness and power. No doubt such a confession might be most unintelligent, but at least there is this divine reality in his soul he does believe that Jesus is the Christ. That this should be said at the beginning of the Acts of the Apostles we can all understand; but it seems to me that none but God would have thought of insisting on it at the end of the Christian testimony; as if, among the last words that the Holy Ghost uttered, He should saying I have been leading you into all depths and all heights; I have laid open in fresh scriptures the full circle of revealed truth, but I stand to what I began with. Learn the truth, have it developed in your souls, not by the truth developing, but by your growing up into it; but never give up first principles. "Every one that believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him." It is not now loving God only, but His children; and thus your love is proved to be divine, and that you really love God Himself. But there is another query often put: How am I to know that I do love the children of God? Be sure you are in the right path. Here it is "By this we know that we love the children of God." It is not by gratifying them, or going where they go perhaps, or forcing them where you go. You might be totally mistaken; you might hurry souls, or be drawn away by them yourself. There is no love in either one or other, but there is in this "when we love God and keep his commandments." If my soul goes out to Him in love, and I show it by unreserved fidelity to His will, there is nothing that is more truly an exercise of love to His children. You may seem to the careless not thinking of them, but you are then loving them best. When you make an object of the children of God, there is no real love. When you are really devoted to God and to His will, you truly love the children of God.

"For this is the love of God, that we keep his commandments: and his commandments are not grievous." The law was a yoke so grievous that neither their fathers nor they were able to bear; but it is not so with the truth of God. The law of God was for the punishing as well as testing of the old man; the word of God is the food and directory of the new man. But is not the world a great hindrance? No doubt; but there is a something that overcomes the world; and what is this? Faith. But mark, he does not say that "every one who believeth that Jesus is the Christ" overcomes the world. Perhaps you may see some whom you cannot doubt are the real children of God, but they do not overcome the world. What then will enable them to overcome the world? Believing that Jesus is the Son of God. "The Christ," I might perhaps say, connects Him with the world, with the Jews and the nations He is to govern; " The Son of God " connects Him with the Father above the world. Such is the difference. Thus, while holding fast and giving all its value to the confession that Jesus is the Christ of God, I am not to be tied to it. We need a growing sense of what Christ is, and of His glory, in order to resist the downward tendency and the ensnaring power of the world around; and true power over the world is by advancing in the knowledge of Christ. There is no other thing that will wear so well. "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

"This is he that came by ( διὰ ) water and blood." John keeps us fully in the consciousness of our deliverance, but also of our responsibility ( i.e., as God's children). "This is he that came by water and blood, even Jesus Christ; not by ( ἐν ) water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is the truth. For there are three that bear witness, the Spirit, and the water, and the blood: and these three agree in one." This, and no more here, is genuine scripture. A good deal of the two verses is and ought to be left out, if all legitimate authority is heeded by us.

The historical fact, which becomes the basis of the teaching, is that recorded in the Gospel, John 19:34; John 19:34, to which special attention is drawn in the following verse, as recorded by John who saw it; "and his record is true; and he knoweth that he saith true, that ye might believe." Here, instead of putting that inspired witness forward, the Spirit takes this place, the greatest of all present witnesses for Christ. The idea of baptism here is as childish for "the water" as the Lord's Supper is confessed to be for "the blood." Purification, propitiation, and power answer to the three, all flowing to us in or consequent on the death of Christ, the Son of God.

"If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath witnessed concerning his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not hath made him a liar; because he hath not believed in the witness which God hath witnessed concerning his Son," etc. That is, God bears His testimony in this wondrous triad the Spirit, the water, and the blood, three witnesses, yet only one testimony: namely, that there is no life in the first man at all, and that all the blessing is in the Second; that He it is who by His death expiates my sins and purges me, and that the Holy Ghost gives me the joy of both by faith. The Holy Ghost is come not to bear witness to the first man He has only to convict him of sin but He testifies to the glory of the Second man, the riches of God's grace in Him, and the efficacy of His work in death for the believer. The church was becoming a ruin; but the believer has the witness in himself. Eternal life is superior to all change; and that he has even Christ an object of outward testimony, but also by grace in himself.

This is farther pursued, showing that it is in the Son of God. "He that hath the Son hath life;" and if a man has not the Son of God, it does not matter what else he may have, he has not life. It is in the Son, and only in Him.

Then comes the conclusion. "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 there he stops. What is added as the last clause of verse 13 only spoils the verse. It was put in by man. "And this is the confidence," it is not a question of life only, but of confidence. "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us." Thus after life comes confidence, and then the formal close of all follows, as we see in verses 18-21. "And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we have asked of him." But is there not such a thing as sin? Yes. "If any one see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: concerning that I do not say that be should make request. All unrighteousness is sin: and there is a sin not unto death."

Let me make a brief remark on this. The "sin unto death" has nothing to do with eternal death, but with the close of this life. It means not some extraordinarily grievous act, but any sin whatever under special circumstances. For instance, when Ananias and Sapphira lied in presence of the grace that the Holy Ghost was then bestowing on the church, this was "sin unto death." Many a man since then has told a lie which has not been so judged: it was not therefore a "sin unto death." The circumstances of the case have an important influence in modifying it and giving it character. So with any other sin. I mention this because it is there precisely where spiritual power is necessary very often; and all children of God might not see the bearing of a sin and its peculiar heinousness under a given state of things; but when once it is shown, they can understand it perfectly, because they have the life of Christ in them, and the Holy Ghost too. "All unrighteousness is sin, and there is a sin not unto death." We must not think that all sin is unto death; but any sin under peculiar circumstances might be.

And then the last verses sum up the whole matter. "We know that every one that is born of God sinneth not." We saw that to be born of God, to have life, is the great doctrine of the epistle. Here is its character. Such an one does not sin, "but he that has been born of God keepeth himself, and the wicked one toucheth him not." Here we have not merely its character, but its source. The character was Christ; the source is God. "We know that we are of God, and the whole world lieth in the wicked one." This is the other sphere. "And we know that the Son of God hath come." Now we have the object given. "The Son of God hath come, and hath given us an understanding that we may know him that is true; and we are in him that is true, in his Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols" objects apt to rise with blinding power between their eyes and Christ.

APPENDIX ON 1 John 5:7-8 .

It is much to be regretted that excellent persons in all ages have been prone to rest some of their defences of the truth on untenable ground. The danger is that when any of these mistakes in proof are set aside, especially by foes of the truth, not only are such uninformed and incautious disputants apt to fight stubbornly for what is indefensible ( i.e., really for self), but others, partly through timidity, partly through ignorance, may dread that the truth itself is imperilled, or be even disposed to stand in doubt of it, confounding the ill-conduct of its advocates with its own impregnable evidence.

Thus one hears with humiliation that any man of learning should seek to shelter the famous passage of the three heavenly witnesses from the reprobation which to say the least an interpolated gloss deserves, and from none so heartily as from pious men jealous for the divine glory of the Lord Jesus. Truth is itself too sacred to admit of giving quarter to that which is spurious, the continued sanction of which is hostile to the authority of the Bible, and in particular to the very point which the suspicions article is meant to support. Let us remember that the study of the authorities on which the Greek Testament rests has greatly developed during the last seventy years, and especially perhaps the last thirty. During this time many fresh manuscripts, some of great value and antiquity, have been brought to light, along with a fuller and more exact collation of all that had been previously known; and this makes an error of the kind less excusable and more painful, if it be in a quarter one respects.

I will not cite, however, from any volume of the day, but confront a sentence of the famous J. Calvin with the facts, that every intelligent Christian who may want information, but values nothing but the truth, may be enabled to judge for himself. "Since, however, the passage flows better when this clause [from "in heaven" to "in earth" inclusively] is added (!) and as I see that it is found in the best and most approved copies (!!) I am inclined to receive it as the true reading."* (Calvin, Translation Soc. Comment. on the Cath. Epistles, p. 257. Edinburgh, 1855.) Then, again, Beza, who ought to have known more of the manuscripts, follows in the wake of his leader. Such statements, I confess, are inexplicable, save on the supposition both of strong prejudice and of surprising inattention to the facts of the case. For so decisive is the testimony of ancient documents (whether manuscripts, versions, or citations by the earliest ecclesiastical writers), that if this portion can be allowed to be scripture against their testimony, a fatal blow is inflicted on all certainty of evidence for the rest of the New Testament; for all the uncials preserve a dead silence as to it, more than 160 cursives, all the lectionaries, all the ancient versions except the Latin, and even of the Latin more than fifty of the oldest and best copies, and of the rest it is in some cases inserted by a later hand, and with that uncertainty of position which often accompanies an interpolation; while it is not once quoted in any genuine remains of the early Greek or even Latin fathers, even where the occasions seem most to call for it. Its supposed citation by Tertullian, Cyprian, Jerome, etc. is an illusion.

* "Quia tamen optime fluit contextus si hoc membrum addatur, et video in optimis ac probatissimis fidei codicibus haberi, ego quoque libenter amplecter." Comm. in loc. Ed. Genev. p. 74.

Hence Erasmus, in his first (1516) and second (1519) editions of the Greek New Testament, so far faithfully followed his MS, and did not print verse 7. It would seem that the Complutensian editors must have boldly translated the Latin version as it stands in the majority of the extant copies; for in the captious attack now before me (Annotationes Jacobi Lopidis Stunicae contra Erasmus Rot. in defens. translationis N.T. Complut. 1520), the ablest of them does not pretend to diplomatic authority for the Greek they venture to print, but arraigns the Greek MSS. as corrupted, and backs up the common text of the Vulgate by a quotation from Jerome's (?) - Prologue to the Canonical Epistles. " Sciendum est hoc loco graecorum codices apertissime esse corruptos: nostros (!) vero veritatem ipsam ut a prima origine traducti sunt continere. Quod ex prologo beati Hieronymi super epistolas canonicas manifeste apparet. Ait enim Quae si sic ut ab eis digestae sunt ita quoque ab interpretibus fideliter in latinum verterentur eloquium: nec ambiguitatem legentibus facerent: nec sermonum sese varietas impugnaret illo praecipue loco ubi de unitate trinitatis in prima Ioannis epistola positum legimus, In qua etiam ab infidelibus translatoribus multum erratum esse a fidei veritate comperimus trium tantummodo vocabula hoc est aquae sanguinis et spiritus in ipsa sua editione ponentibus et patris verbique ac spiritus testimonium ommittentibus in quo maxime et fides catholica roboratur et patris et filii et spiritus sancti una divinitatis substantia comprobatur." [I give the quotation as S. cites it, not as it stands in the Benedictine edition of Jerome's works.]

Erasmus had already replied to our notorious countryman, Edward Lee (afterwards Popish archbishop of York), that he did not find in the Greek what was so common in the Latin, and edited accordingly, without expressing approval or blame; that he had at different times seen seven manuscripts, in none of which was anything that answered to the ordinary Vulgate. "Porro quod Hieronymus in Praefatione sua testatur hunc locum ab haereticis depravatum, si velim uti jure meo, possem appellare ab Hieronymi auctoritate, quod Leus facit quoties ipsi commodum est And then he proceeds to expose the exaggeration of Lee, and to propose a conjectural correction in the citation from the prologue. (Desid. Erasmi. Opp. tom. ix., coll. 275, 276.) The truth is, that, by the common consent of the learned, including the Benedictine and other editors of Jerome's writings, this prologue is confessed not to be his production, but of a much later age, and by an inferior hand. To his Spanish critic he answers, "Hic ex auctoritate Hieronymi [which we have just seen is no authority at all, being a forgery], docet Stunica Graecos codices palam esse depravatos. Sed interim ubi dormit codex ille Rhodiensis? P orro nos non susceperamus negotium emendandi Graecos codices, sed quod in illis esset, bona fide reddendi." Then, after a long argument intended to neutralize the alleged statement of Jerome's (which Erasmus says, and no wonder, he does not quite understand), he adds, "Cum Stunica meus toties jactet Rhodiensem codicem, cui tantum tribuit auctoritatis, mirum est, non hic adduxisse illius oraculum, praesertim cum ita fere consentiat cum nostris codicibus, ut videri possit Lesbia requla. Veruntamen ne quid dissimulem, repertus est apud Anglos Graecus codex unus, in quo habetur, quod in vulgatis deest. Scriptum est enim hunc ad modum· Ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῳ οὐρανῳ , Πατὴρ , Λόγος , καὶ Πνεῦμα [ ἅγιον is omitted], καὶ οὗτοι οἱ τρεῖς ἓν εἰσίν . καὶ τρεῖς εἰσὶν [ οἱ is omitted] μαρτυροῦντες ἐν τῃ γῃ , πνεῦμα , ὕδωρ , καὶ αἷμα , εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων , etc. Quanquam hand scio an casu factum sit, ut hoc loco non repetatur, quod est in Graecis nostris, καὶ οἱ τρεῖς εἰς τὸ ἓν εἰσίν . Ex hoc igitur codice Britannico reposuimus, quod in nostris dicebatur deesse: ne cui sit causa calumniandi. Quanquam et hunc suspicor ad Latinorum codices fuisse castigatum. Posteaquam enim Graeci concordiam inierunt cum Ecclesia Romana, studuerunt et hac in parte cum Romanis consentire." (Ib. coll. 351-353.)

Therefore Erasmus in his third edition (1522) inserted verse 7, correcting two errors and supplying the omission at the end of verse 8 in what he called the Cod. Brit. (or Montfort MS.), which probably had the Acts and Epistles added about this very time to the Gospels written a few years before, as the Revelation was added by another hand later still copied, it would seem, from the well-known Leicester MS. Erasmus put in the passage to keep his promise, not because he counted it genuine. Is it too strong to fear that a document so framed, which cannot be traced beyond a friar named Froy, and which came in so opportunely to supply an apparent authority for a Greek text (of which more presently) for the three heavenly witnesses, points to a dishonest source?

It is remarkable too, as Sir I. Newton noticed long ago, that there is a marginal note by the side of this passage in the Complut. Polyglot, as in1 Corinthians 15:51; 1 Corinthians 15:51 and Matthew 6:13, where the Vulgate is in conflict with the Greek MSS. It is a pity, however, that they were not as explicit on 1 John 5:7 as there, and that they did not cleave to the Greek against the Latin, as they did in rejecting its absurd misrepresentation of 1 Corinthians 15:51. They do indeed cite Thomas Aquinas for1 John 5:7; 1 John 5:7. "Now to make Thomas thus in a few words do all the work was very artificial" (says Sir I. N., Works, vol. V. P. 522); "and in Spain, where Thomas is of apostolical authority, it might pass for a very judicious and substantial defence of the printed Greek. But to us Thomas Aquinas is no apostle. We are seeking for the authority of Greek manuscripts."

To what then is the passage due? It is as clear as anything of the sort can be, that what we call verse 7 sprang from Augustine's remarks on what now stands as verse 8, possibly suggested by words of Cyprian to a similar effect. Compare his treatise contra Maximinum Arian. Episcop. 1. ii. c. 22. (Tom. viii. col. 725, ed. Ben.) Not that the celebrated bishop of Hippo cites the passage: what he says is professedly his comment or gloss on the words spirit, water, and blood. "Si vero ea, quae his significata sunt, velimus inquirere, non absurde occurrit ipsa Trinitas, qui unus, solus, verus, summus est Deus, Pater, et Filius et Spiritus sanctus, de quibus verissime dici potuit, Tres sunt testes, et tres unum sunt: ut nomine Spiritus significatum accipiamus Deum Patrem: de ipso quippe adorando loquebatur Dominus ubi ait, Spiritus est Deus. (Id. iv. 24.) Nomine autem sanguinis Filium quia, verbum caro factum est. (Id. i. 14.) Spiritum sanctum," etc. From the reputation of Augustine this fanciful idea at first gained currency and acceptance, though not always in precisely the original shape; then it seems to have been inserted in the margin as a gloss, till at length, through the ignorance of the transcribers and the clergy in general, it positively crept* into that text which the Council of Trent, with a temerity as amazing as the lack of knowledge it betrays, pronounced authentic. Hence the danger of demoralising Roman Catholic scholars, some of whom, like R. Simon, were doomed to do a perpetual violence to their conscience, while others, bolder in evil, misdirect every weapon that ingenuity can devise to make the worse appear the better reason. Most, no doubt, entrench themselves with a sort of blind honesty in their last stronghold: they believe what the church believes a pitiful answer where it is a question of revealed truth.

* Jerome (Epist. cvi. ad Sunn. et Fret.) speaks of a similar course of mistake in copying his own version. "Et miror quomodo e latere Adnotationem nostram nescio quis temerarius scribendam in corpore putaverit, quam nos pro eruditione legentis scripsimus hoc modo," etc. (S. Hieronymi Opp. tom. i. p. 659, Ed. Ben.) But we need not go outside the commonly received text of the Greek New Testament in order to find another instance of what was first a marginal gloss, which at length crept into the text; for such seems to be the history ofActs 8:37; Acts 8:37. It is curious that here the conditions are reversed as between Erasmus and the Complutensian editors; for he owns the verse wanting in his Greek copies, yet inserts it in deference to the Latin, whilst they follow the Greek spite of the Latin.

As to internal evidence, it is equally conclusive against the passage foisted in. To bear witness "in heaven" is nonsense; to say "on earth" is superfluous; for earth is the constant scene of testimony. Again, the Father and the Son are the true scriptural correlatives never the Father and the Word, which last is in correlation with God, as we see in John 1:1-51. Further, since Pentecost the Holy Ghost is distinctively said to be sent down from heaven, and this with a view to the testimony of the gospel, instead of bearing record in heaven with the Father and the Son. Lastly, those who adopt the passage as it stands in the vulgar Latin copies are led to lower the character of the witness borne; for as they of course treat the first three as divine, so they regard the last three as earthly and created witnesses, making the πνεῦμα to be no other than "the created soul of Christ which he breathed forth on the cross, thus witnessing that he was true man." It would be awkward to make the same Spirit witness both in heaven and on earth.

Objections to the omission of verse 7 have been imagined, as many are aware, for various reasons, all of which seem to me weakness itself. 1. As to the supposed breach of connection, one has only to read verse 6 in order to be convinced that, on the contrary, the three heavenly witnesses come in most strangely between the water and the blood and the Spirit, of which that verse treated, and verse 8, which pursues the same subject. Internally therefore, as much as externally, verse 7 can only be viewed as an intrusion. The Trinity (fundamental a truth as it is, and without it Christianity is a myth) has no possible link with the context. Christ in death, yet withal life eternal, is the point on which the three witnesses converge with their one testimony. 2. The expression οἱ μαρτυροῦντες , said of the Spirit, the water, and the blood, is no difficulty without verse 7, because they are evidently personified. 3. The wonder is great how Bishop Middleton, the able investigator of the usage of the Greek article, could have so palpably erred as to say that the τὸ before ἓν in verse 8 presupposes ἓν in verse 7, and therefore that both verses stand or fall together. Previous reference is only one of the sources of the article. Ἓν , I grant, might be used of the persons in the Trinity (compare John 10:30 for the Father and the Son); but τὸ ἓν is absolutely necessary for the Spirit, the water, and the blood, where identity of nature is not in question but unity of scope. Compare Philippians 2:2. Other arguments, such as that founded on two editions of the Epistle, or on the influence of Arians, or on the negligence of transcribers, do not call for a detailed consideration in this place if at all.

Of the state and manner in which the passage is found in the few real or factitious Greek manuscripts that contain it, we may observe, (1) that both in the Graeco-Latin Cod. Ottobon. (Vat. 298) and in the Greek Cod. Montfort. (Trin. Coll. Dubl. G. 97) the three heavenly witnesses are set down without the Greek article to any one of them ( πατὴρ , λόγος , καὶ πνεῦμα ἅγιον )! a construction which indicates not obscurely the hand of one used to Latin (which has no article) and grossly ignorant of Greek; (2) that the same Cod. Ottobon. gives ἀπὸ τοῦ οὐρανοῦ , translated in the corresponding Latin by in celo, though not ἀπὸ , as Scholz has strangely read, but, ἐπὶ τῆς γῆς ; (3) that whilst the Cod. Ottobon. represents that the Father, Word, and Holy Spirit ( εἰς τὸ ἓν εἰσὶ ) "are to one purpose," or agree in one, (translated by itself unum sunt!) the Cod. Montfort. says ἓν εἰσὶ , "are one;" and both (like the Complut. Polyglot) leave out the grand point of the genuine scripture; for neither gives the smallest hint of the revelation that the three witnesses, the Spirit and the water and the blood, conspire in one testimony. I may say that the Montfort MS. unquestionably Latinizes elsewhere in 1 John, and in the immediate context, in opposition to all other Greek manuscripts.

As for the only other documents as yet produced in favour of the amplified text, suffice it to say that the Codex Ravianus of Berlin is now (as well as one of those at Wolfenbüttel) acknowledged to be a forgery, copying the very characters (in themselves peculiar) of the Complutensian Polyglot, and even repeating some of its misprints! That which Scholz cited as 173 in his list is the Codex Regius Neapolitanus, which in the text really confirms the truth, but adds on the margin in more recent characters the disputed clause. Here only, as compared with Codd. Ottobon. and Montfort., the article is duly inserted; but there is this unfortunate flaw in its value, that while the manuscript was written in the eleventh century, the addition cannot claim a higher antiquity than the sixteenth, if indeed so high. Such evidence as this might be easily multiplied by dishonest hands; but the weight of it all would be nil.

It may be worth while to mention, as corroborating the testimony to the source of this mistake, not without fraud, that its earliest known occurrence in Greek is in the Greek version of the Acts of the fourth Lateran Council (in 1215), where it stands thus - ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν οὐρανῳ ὁ πατὴρ , λόγος , καὶ πνεῦμα ἅγιον · καὶ τοῦτοι (sic!) οἱ τρεῖς ἓν εἰσίν . εὐθύς τε προστίθησι . . . καθῶς ἐν τισὶ κώδηξιν (sic = ἀντιγράφοις ) εὑρίσκεται . So the passage stands both in Hardouin's Collection (tom. vii. p. 18) and in Mansi's (tom. xxii. p. 984).I can hardly doubt that this it was which encouraged the Complutensian editors to venture on their daring importation into the Greek New Testament of a passage which, however well meant doctrinally, bears the indelible trace of human infirmity, even after Stunica and his companions did their best to make decent Greek of it by inserting τῳ before οὐρανῶ , ὁ before λόγος , and τὸ before (not πν . but) ἅγιον πνεῦμα ,* correcting also τοῦτοι , which was no doubt a blunder for οὗτοι . But they went a little too far when they changed ἓν into εἰς τὸ ἓν after the first three, and left out εἰς τὸ ἓν after τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα where these words beyond controversy ought to be. No doubt they were guided by Latin copies made since Th. Aquinas' day and that council. They refer in their marginal note to the perverse doctrine of Joachim on the Trinity, which was condemned at this very council of the Lateran.

* Hence Calecas in the fourteenth century, and Bryennius in the fifteenth, as Bishop Marsh noticed, being native Greeks, and feeling the deficiency of the Lateran Acts in Greek, wrote ὁ λόγος καὶ τὸ πνεῦμα τὸ ἅγιον . The copyist of the Montfort MS. omitted the article even before πατὴρ , not to speak of the other words which require it.

If we turn to Thomas Aquinas, as referred to, the erroneous statement is sufficiently startling. He cites verse 7 as it stands in the later Latin copies, and reasons on the heterodoxy of Joachim, who applied the unity there, not to essence, but to affection and consent. Then, quoting verse 8, he says, "In quibusdam Libris attexitur: et hi tres unum sunt; sed hoc in veris exemplaribus non habetur (!), sed in quibusdam Libris dicitur esse appositum ab haereticis Arianis ad pervertendum intellectum sanum auctoritatis praemissae de unitate essentiali trium personarum (!!)." (Divi Thomae Aquinatis. Opera, tom. viii., p. 83, Venetiis, 1776.) This probably accounts for the omission of the clause that concludes verse 8 in the Complutensian Polyglot, as well as in some of the Greek copies manufactured after the fourth Lateran Council. Some excuse may be allowed for one like the "angelic doctor," who was unacquainted with the Greek scriptures; but why then did he dogmatise on so serious a subject? Total ignorance is the only conceivable palliation of his assertions, which are notoriously opposed to truth. And what can one think of the deliberate sanction given to all this by Cardinal Ximenes and his editors in the renowned Polyglot of Alcala? Are we to shelter them also under such a plea? If not, what then?

Again, what can one judge of the knowledge or the moral integrity of keeping up such a note to1 John 5:7; 1 John 5:7 in modern reprints of Jerome's works ( e.g. the Abbé Migne's, Paris, 1845) as the following? "Caeterum nota sunt pro ejus versiculi germanitate testimonia Patrum Africanorum, Tertulliani, Cypriani, Eugenii, Fulgentii, Vigilii, Victoris, e[t]quatuor centum Episcoporum in fidei professione, quam Vandalorum regi obtulerunt. Major omni exceptione est Cassiodorus," etc. (Patrologiae Curs., tom. xxix., coll. 846.) Not to speak of the silence of the Greek fathers on a question of the Greek text, it has been proved repeatedly and minutely that not one of these could have read the passage in the Greek as it now appears in the Vulgate. All that can be fairly drawn from Victor Vitensis' story of the symbol of faith presented by the African bishops to Hunneric is that the three heavenly witnesses must have been then read in their Latin copies. But it is certainly not so in the oldest and best Latin manuscripts that are extant, as all intelligent Romanists must know.