My little children, these things write I unto you, that ye sin not 1 John 2:1-6 Preventatives against sin W. Graham. The connection between chapters 1 and 2 seems to be this: I have taught you something of the nature and universality of sin, and of the deceivers who say they have no sin, but you are not to understand me as teaching that sin is an element of our being, or attached to us by any absolute necessity, or infused into us by the will or authority of the Deity, or of such might that resistance is vain; on the contrary, the main object of my epistle is, "That ye sin not." Ye are not to yield to sin, but to resist it to the uttermost. I. THE CHILDREN AND THE ADVOCATE. 1. The word ?????? , "little children," is a diminutive from ?????? , and we, having no principle in our language for forming diminutives, or perhaps having lost it, must translate by the two words "little children." The Latins say "Filioli," the Germans "Kindlein," the Italians "Filioletti." The French are as poor as ourselves in this respect, and must say "Mes petits enfans." Such forms of expression in all languages denote endearment and affection. All the most valuable articles in nature are small — the iron, the lead, the silver, the gold, the diamonds of the mine, are all diminutives compared with the rocks, the mountains, and the strata of the globe. It is so in grace also, for the Church of the Son of God, though forming an innumerable company in the heavenly Jerusalem, yet, when compared with the millions of mankind who live and die in their sins, are "a little flock" ( Luke 12:32 ), but in them and with them are found all the riches of Jehovah's mercy, all the wondrous manifestations of His love, all the glories of the eternal kingdom.(1) The name, therefore, refers to the believer as an object of special and tender care. Ye are the children of my warmest love over whom I rejoice continually. Ye are separated from the world, but ye are of more value in the sight of God than the great world with its vanities, which are all destined to perish.(2) The purpose of my writing you is, that ye sin not. Ye are not the slaves of sin any more, but the freemen of the Lord Jesus.(3) I take "these things" to refer generally to the substance of the whole Epistle, but mere especially to the first chapter; and hence we may learn what, in the mind of the apostle, are the best preventatives against sin. The preventatives are not in us, but in God. 2. Jesus, the "Advocate," is now brought before the mind of the children of God as the one all-sufficient fountain of forgiveness for the transgressions of mankind. II. JESUS THE PROPITIATION. 1. Then it is a fact that the eternal mercy has reached, us in the person of our adorable Redeemer, and that in the shedding of His blood we have the means and the seal of peace with God. 2. But it is asserted that He is the propitiation for "our" sins, and not for ours only, but also for the sins of the whole world.(1) In the fullest, freest, and most admirable manner He has removed every barrier between us and God, and expiated forever all our sins.(2) His love, His Cross, His religion, is not for one age, but for all ages, not for one nation or country, but for the whole world, and the promises of God give us assurance beforehand of its final triumph. III. THE KEEPING THE COMMANDMENTS OF GOD. 1. There is but one way of knowing with certainty that we have known God, and that is by keeping His commandments. The knowledge which does not lead to holiness is not the knowledge of God. 2. There are two great centres in the moral universe around which the events, characters, histories, and destinies of the species gather, the true one and the false one, Christ and Satan, the author of all truth and the father of lies. The "lie" is the black bond which unites us to the prince of darkness, and "truth" is the golden chain which binds us to our Head and Master in heaven. The truth signifies in the New Testament the Christian religion — the genuine faith and practice of the gospel ( John 1:14, 17 ; John 8:32, 40, 45, 46 ; John 16:13 ; John 17:17 ; John 18:37 ; Romans 1:8 ). IV. KEEPING GOD'S WORD. 1. The only way to arrive at perfection is by keeping the Word of God.(1) Love begins in the circle of the heart, and flows forth upon its objects in proportion to its fervour and strength. We cannot, therefore, even pretend to love God if He is not frequently the object of our thoughts, if He does not occupy a conspicuous place in our hearts.(2) Love is a strong passion. Its existence is easily traced by the joy which it gives, by the difficulties it surmounts, by the trials which it endures, and by the deeds which it accomplishes. Love should increase and strengthen by every fresh discovery of the beauty and excellence of its object.(3) How can we best increase this love to God? The answer is suggested in our text, namely, by "keeping the Word of God." The Bible is the directory of the saints, and holiness consists in obedience to its commands. V. THE BELIEVER'S COMMUNION WITH CHRIST AND WALK IN HIM. ( W. Graham. )

Benson Commentary 1 John 2:1 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: 1 John 2:1-2 . My little children — So the apostle frequently addresses the whole body of Christians, and so our Lord himself addressed his disciples, John 13:33 . It is a tender and affectionate appellation, denoting paternal authority, love, and concern, which, in the character of an apostle, St. John might have used in any period of his life; but as used in this epistle, it seems to imply, together with apostolical authority, the apostle’s advanced age. It is a different word from that which is translated little children, in several parts of the epistle, to distinguish it from which, it may here be rendered beloved children. These things write I unto you, that ye sin not — Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God, are levelled against sin, either that it may not be committed, or that it may be abolished. And if any man sin — Let him not lie in sin, despairing of help; for we have an Advocate — We have for our Advocate not a mean person, but Him of whom it was said, This is my beloved Son; not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous — Not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks. And he is the propitiation — The atoning sacrifice, through the merit of which our sins are pardoned when we repent and believe in him. The word ??????? , here rendered propitiation, is nowhere found in the New Testament, but in this passage, and 1 John 4:10 . But it occurs often in the Septuagint translation of the Old Testament, where it signifies a sacrifice of atonement. Thus, Leviticus 6:6-7 ; Numbers 5:8 , ????? ??????? , is a ram for a sin- offering. And Ezekiel 44:27 , ?????????? ??????? , is, to offer a sin- offering. “In considering the death of Christ as a sacrifice for sin, St. John, like the other apostles, followed his Master, who, in the institution of his supper, directed his disciples to consider it as designed to bring to their remembrance his blood shed for many for the remission of sins.” For our sins — Who believe; and not for our sins only, but also for the sins of the whole world — Just as wide as sin extends, the propitiation extends also. 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1 John 2:3 And hereby we do know that we know him, if we keep his commandments. 1 John 2:3-6 . Hereby we do know that we, truly and savingly, know him — As he is the Advocate, the righteous One, the Propitiation; if we keep his commandments — Particularly those of faith and love. He that saith, I know him, and keepeth not his commandments, is a liar — “The Nicolaitans and Gnostics, notwithstanding they lived in an habitual course of the most criminal sensual indulgences, boasted that they were the objects of God’s love, and sure of obtaining eternal life, merely because they possessed the knowledge of the true God, and of his mercy in forgiving men’s sins. In this boasting the apostle declared them liars, either because they spake what they knew to be false, or at least what was in itself most false.” But whoso keepeth his word — Sincerely endeavours to live in obedience to all his commands; in him verily is the love of God — Reconciled to us through Christ; perfected — Perfectly known, or shows itself to be sincere. See on 1 John 4:12 . Hereby — By our keeping his word; know we that we are in him — Truly united to him by a lively faith, and have communion with him. So is the tree known by its fruits. To know him, to be in him, to abide in him, are nearly synonymous terms; only with a gradation: knowledge, communion, constancy. He that saith he abideth in him — An expression which implies a durable state; a constant, lasting knowledge of and communion with him; ought himself — Otherwise they are vain words; so to walk, even as he walked — In the world. As he are words that frequently occur in this epistle. Believers, having their hearts full of him, easily supply his name. 1 John 2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 1 John 2:5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 1 John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked. 1 John 2:7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 1 John 2:7-8 . I write no new commandment — Ministers must avoid all suspicion and affectation of novelty in their doctrine. But an old commandment — Concerning holiness of life, and loving one another. Which ye had from the beginning — Which was given to your fathers at the first forming of your commonwealth, Leviticus 19:18 . The old commandment is the word — The doctrine of the gospel also; which ye have heard from the beginning — Which was delivered at the first publication thereof, and has been insisted upon ever since, Matthew 5:43 ; John 15:12 . Again, a new commandment I write unto you — Namely, with regard to your loving one another; a commandment which is true in him and in you — It was exemplified in him, and is now fulfilled by you, in such a manner as it never was before. “The new commandment,” says Macknight, “of which the apostle speaks, is that contained in 1 John 2:6 . That Christ’s disciples ought to walk even as he walked; and in particular that, as Christ laid down his life for his people, they ought to lay down their lives for one another, chap. 1 John 3:16 . Thus, to walk as Christ walked, St. John, with great propriety, termed a new commandment, because, notwithstanding the precept to love one another was strongly enjoined in the law of Moses, consequently was not a new commandment, the precept to love one another as Christ loved us, was certainly a new commandment, and so is termed by Christ himself, ( John 13:34 ,) and is thus explained and inculcated 1 John 3:16 : He laid down his life for us, therefore we ought to lay down our lives for the brethren.” Which thing is true — This translation is exact; for the word ?????? , being in the neuter gender, cannot agree with ?????? , commandment, which is feminine; we must “therefore supply ????? , ( action or thing,) or some such general word, expressive of the subject of the command. By saying that the thing enjoined in the new commandment was true, concerning the persons to whom the apostle wrote, he perhaps meant that some of them had already hazarded their lives in assisting their brethren.” Because the darkness is past, &c. — The apostle not only means the darkness of heathenism, but that of the Mosaic dispensation, together with the corrupt doctrines and practices of the Jews under that dispensation; and particularly the impious notion that they were commanded in the law to hate the Gentiles, Matthew 5:43 . This darkness was gradually passing away by means of the shining of the light which was true; that is, by the publication of Christ’s doctrine and example in the gospel. The Mosaic law, with its obscure types, was likewise ready to vanish, in consequence of the destruction of Jerusalem and the dispersion of the Jewish nation; which events were soon to take place. 1 John 2:8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 1 John 2:9-11 . He that saith he is in the light — In Christ; united to him, and truly enlightened by the gospel and the grace of God; and yet hateth his brother — (The very name shows the love due to him;) is in darkness until now — Void of Christ, and of all true light. He that loveth his brother — See 1 John 3:14 ; abideth in the light — Thereby shows that he possesses the saving knowledge of God and of Christ, and that he is truly enlightened with the doctrine of the gospel. And there is none occasion of stumbling in him — He walks so as neither to give nor take offence. The apostle alludes here to Christ’s words, ( John 11:9 ,) If any one walk in the day he doth not stumble, &c. By expelling ill-will, pride, anger, immoderate selfishness, and all other evil passions, which are occasions of sin, love removes every stumbling-block lying in our way, and enables us to do our duty to our brethren in Christ, or to mankind in general, with ease and pleasure. But he that hateth his brother — And he must hate if he does not love him; there is no medium; is in darkness — In a state of spiritual blindness, of sin, perplexity, and entanglement. For his malevolence blinds his reason to such a degree that he does not see what is right, and it extinguishes every virtuous inclination which would lead him to practise what in right, and puts him wholly under the power of bad passions; so that, in this darkness, he is in danger not only of stumbling, but of destroying himself; not knowing whither he goeth — Whether to heaven or hell, or how near he is to destruction; while he that loves his brother has a free, disencumbered journey. 1 John 2:10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 1 John 2:11 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. 1 John 2:12 I write unto you, little children, because your sins are forgiven you for his name's sake. 1 John 2:12 . I write unto you, little, or beloved, children — Because this appellation is used ( 1 John 2:1 ) to denote Christians of all ages and characters. Beza, and many other critics, suppose that St. John here addresses the whole body of Christ’s disciples, as their common instructer, (see on 1 John 2:1 ,) whom he afterward divides into three classes. In support of this opinion, it may be observed, 1st, That the word by which, in the distribution, he expresses young Christians, is ?????? , which properly means young children, and not ?????? , which, it seems, should be here rendered dear, or beloved children; 2d, That the reason which St. John assigns for writing to those to whom he gives the latter appellation, namely, that their sins were forgiven them, through Christ, is applicable to the whole body of believers; and was a strong reason, for such of them as John addressed, not to love the world, &c. 1 John 2:13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 1 John 2:13 . Here he distributes the whole body of Christians into three classes, according to their different standings in the faith, and their proficiency in Christian knowledge and holiness; namely, fathers, young men, and young children. The fathers were the most ancient believers, who had made the greatest progress in the knowledge, experience, and practice of true religion. Young men were those in the greatest vigour of the spiritual life, and who were considered by the apostle as soldiers fighting under Christ against the powers of darkness. Little or young children were the newly converted, who, being under instruction, were called in the first age catechumens. Fathers, ye have known him that is from the beginning — You have attained to a more perfect and intimate acquaintance with the Ancient of Days, ( Daniel 7:9 ,) the eternal God, than others, though true believers, and with Christ, who is from the beginning, 1 John 1:1 ; and therefore you should more diligently keep his commandments, ( 1 John 2:3-4 ,) and this particularly of loving one another. Instead of, Ye have known him, who is from the beginning, Macknight reads, Ye have known him from the beginning, and paraphrases the clause thus: “Old Christians, I write to you what follows, ( 1 John 2:15 ,) because you have known Christ, his doctrine, and precepts, and manner of life, from the beginning, and must know that what I am going to write is his precept.” I write unto you, young men — Who are in the flower of your spiritual age, and are strong in grace, vigorous Christians, 1 John 2:14 ; because ye have already overcome the wicked one — Have resisted his strongest temptations to apostacy; or, more at large, you have manifested your spiritual strength in your conflicts with, and conquests over the devil, and his associates, the world and the flesh; and therefore take heed you be not hereafter foiled by them. I write the same precept unto you, young children — Or new converts; of short standing in grace, and of little knowledge, strength and experience in divine things; because ye have known the Father — As your Father, (though ye have not yet overcome,) by the Spirit witnessing with your spirits that you are the children of God. In other words, As children in the first place learn to know their parents, so you have attained to some saving knowledge of God your heavenly Father, and of his willingness and power to support and strengthen you, and therefore you must take care to conduct yourselves at all times as his loving and obedient children. 1 John 2:14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 1 John 2:14 . I have written, &c. — He repeats almost the same words, in order that they might the more regard them. As if he had said, Observe well what I now write. He speaks very briefly and modestly to those who needed not much to be said to them, as having that deep acquaintance with God, which comprises all necessary knowledge; young men, ye are strong — In God and his grace, Ephesians 6:10 ; in faith, hope, love, and in prayer; and the word of God abideth in you — Deeply rooted in your hearts, whereby you have often foiled your great adversary. Macknight thus paraphrases the verse: “Old Christians, I have written to you to walk even as Christ walked, ( 1 John 2:6 ,) by loving your brethren as he loved you, 1 John 2:8 ; because ye have known him from the beginning, and have been deeply affected with the knowledge of his love. Vigorous Christians, I have written the same precept to you, ( 1 John 2:8 ,) because ye are strong in all the Christian virtues, through the word of God abiding in you, and ye have already overcome the devil.” 1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 1 John 2:15-17 . To you all, whether fathers, young men, or little children, I say, Love not the world — Pursue your victory by overcoming the world, and all the temptations which may assault you from it, whether from prosperity or adversity, from riches or poverty, honour or reproach, pleasure or pain, life or death; from the persons of the world, or from the things that are in the world — Whether they assault you through the medium of your senses, or your appetites and passions. If any man love the world — Esteem, desire, or pursue it, or any thing in it, inordinately, so as to place his happiness in the enjoyment of it; the love of the Father is not in him — There being a real inconsistency between the love of the world and the love of God; between being carnally minded, esteeming, desiring, and pursuing immoderately visible and temporal things, which is death, and being spiritually minded, having our thoughts and affections set on invisible and heavenly things, which is life and peace, Romans 8:6 . For all that is in the world — That is tempting and alluring; the lust — ???????? , the desire; of the flesh — The pleasure arising from gratifying the outward senses, whether of the taste, smell, or touch, or the bodily appetites; the desire of the eyes — Those things, which, being seen by the eyes, are earnestly desired and sought after, and which they take pleasure in beholding, especially riches, including also the pleasures of imagination, (to which the eye chiefly is subservient,) of that internal sense whereby we relish whatever is grand, new, or beautiful; and the pride of life — Those things wherein men are wont to take the greatest pride, and which chiefly feed pride of heart; all that pomp in clothes, houses, furniture, equipage, manner of living, things which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not of the Father, but of the world — That is, from the prince of this world, or from that corruption of nature that prevails in worldly men. And the world passeth away — Namely, all the enjoyments of the world; and the desire thereof — All that appears desirable in it, and causes it to be so much sought after; or all that can gratify the above-mentioned desires, passeth away with it; but he that doeth the will of God — That loves him, and not the world, and seeks happiness in him, and not in worldly things, abideth in the enjoyment of what he loves, and makes the object of his pursuit, for ever. 1 John 2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 1 John 2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 1 John 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 1 John 2:18 . Little, or young, children — The former caution against the love of the world belongs chiefly to old experienced Christians, or those who have attained some considerable knowledge and experience in divine things, because they are most apt to offend in that particular; this against seducers belongs chiefly to younger Christians, who are less established, and therefore more liable to be seduced. It is the last time — Greek, ?????? ??? ???? , it is the last hour, namely, as some understand it, of the duration of the Jewish Church and state, a sense of the expression which is favoured by the consideration that it was the period in which our Lord had foretold the rise of many false Christs. And therefore the apostle here cautions them against such deceivers, intimating, at the same time, for their encouragement and comfort, that the power of their persecutors, the Jews, would speedily be broken. Doddridge, however, Wesley, and many others, by the last hour, or last time, here understand the last dispensation of grace. As if the apostle had said, “The last dispensation that God will ever give to the world is now promulgated, and it is no wonder if Satan endeavour, to the utmost, to adulterate a system from which his kingdom has so much to fear.” And as ye have heard that antichrist shall come — ???????? , cometh. “The word ??????????? , antichrist, is nowhere found but in John’s first and second epistle. It may have two meanings. For if the preposition ???? , in ??????????? , denotes in place of, the name will signify one who puts himself in the place of Christ: consequently antichrist is a false Christ. But if the preposition denotes oppositions, antichrist is one who opposeth Christ. The persons to whom this epistle was written had heard of the coming of antichrist in both senses of the name. For the first sort of antichrists were foretold by our Lord, Matthew 24:5 : Many shall come in my name, saying, I am Christ, and shall deceive many. The second sort were foretold Matthew 24:11 , Many false prophets will arise and deceive many. From what John hath written, 1 John 2:22 of this chapter, and chap. 1 John 4:3-4 ; 1 John 2:7 , there is reason to think that by antichrist he meant those false prophets, or teachers, who were foretold by our Lord to rise about the time of the destruction of Jerusalem, and who were now gone abroad. Some of these denied the humanity of Jesus Christ, others of them denied his divinity; and as both sorts opposed Christ, by denying the redemption of the world through his death, it is probably of them chiefly that John speaks in his epistles. When the apostle mentions these false teachers collectively, he calls them the antichrist in the singular number, as St. Paul called the false teachers collectively, of whom he prophesied, 2 Thessalonians 2:3 , the man of sin. But when John speaks of these teachers as individuals, he calls them many antichrists, in the plural number.” — Macknight. Thus also Mr. Wesley: “Under the term antichrist, or the spirit of antichrist, he includes all false teachers as enemies to the truth; yea, whatever doctrines or men are contrary to Christ. It seems to have been long after this that the name of antichrist was appropriated to that grand adversary of Christ, the man of sin, 2 Thessalonians 2:3 .” Even now are there many antichrists — Many seducers revolted from Christianity, ( 1 John 2:19 ,) who were actuated by an antichristian spirit, and do secretly undermine the interest of Christ, and so make way for the grand antichrist. The preterit tense, ???????? , is here used to signify, not only the existence of many antichrists at that time, but also that there had been many antichrists who had gone off the stage; whereby we know that it is the last time — The last hour of the Jewish state, namely, by Christ’s prediction, Matthew 24:24 . 1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out , that they might be made manifest that they were not all of us. 1 John 2:19 . They went out from us — Separated themselves from the communion of the true church of Christ. Hence it is one of the marks of antichrist, that he had been once in the Christian Church, and a teacher by profession, but had left it or apostatized; but they were not of us — When they went, their hearts were before departed from God; for if they had been of us — Had been inspired by the same spirit wherewith we are inspired; they would, no doubt, have continued with us — For upright men, of a pure intention, would never have seen any cause to leave us, and divine grace would have preserved such from being overcome by the temptations of these artful deceivers; but they went out — They were permitted to apostatize outwardly; that they might be made manifest — See 1 Corinthians 11:19 . (This was made manifest by their going out;) that they were not all of us — Sound members of our body, really believing the same truths which we believe, and partaking of the same grace which we partake of. 1 John 2:20 But ye have an unction from the Holy One, and ye know all things. 1 John 2:20 . But ye have an unction — ?????? , a chrism, (perhaps so termed in opposition to the name of antichrist,) an inward teaching from the Holy Ghost, whereby ye know all things — Necessary for your preservation from these seducers, and for your eternal salvation. There seems to be no proof that the apostle here, as some suppose, was addressing those of the primitive Christians only who were endowed with extraordinary gifts, especially the gift of discerning spirits. It rather appears, that through the whole epistle he is addressing true Christians in general, that is, divinely illuminated, justified, and regenerated persons, all of whom are represented in this very epistle as dwelling in God, and God in them, and as knowing that he dwelt in them by the Spirit which he had given them, 1 John 3:24 ; 1 John 4:16 ; which is perfectly agreeable to the doctrine of the other apostles, particularly of St. Paul, who represents believers in general as the temple of God, having the Spirit of God dwelling in them, 1 Corinthians 3:16 ; 1 Corinthians 6:19 ; 2 Corinthians 6:16 ; Ephesians 2:22 : and who declares positively, that if any man have not the Spirit of Christ he is none of his, Romans 8:9 ; and that only they who are led by the Spirit of God are the sons of God, Romans 8:14 . Now, this Spirit, which all true believers possess, at least in his ordinary graces, as a Spirit of light and life, of love, peace, and joy, of holiness and happiness, is a Spirit of truth as well of grace, and leads those on whom he is conferred into at least all essential truth; all the grand leading doctrines of the gospel, which would sufficiently secure those to whom the apostle wrote against the seducing teachers, the antichrists here referred to. 1 John 2:21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 1 John 2:21-23 . I have not written unto you — In the manner I have done; because ye know not the truth — In which case I must have entered largely into the discussion of this matter; but, on the contrary, I have contented myself with these short intimations; because ye know it — Approve of and embrace it, and I am desirous to confirm you in the knowledge of it; and because no lie is of the truth — No false doctrine can proceed from, or agree with, that gospel which you have embraced; in other words, that all the doctrines of these antichrists are irreconcilable to it. Or perhaps the doctrine, contrary to that which was taught by the apostles, may be called a lie, because the teachers who propagated such doctrines knew them to be false, especially the doctrines which they propagated concerning the person and actions of Christ. They, therefore, in particular are called ? ??????? , the liar, as in the next clause. Who is the liar — The false teacher foretold to come before the destruction of Jerusalem; but he that denieth that Jesus is the Christ — Who is guilty of that lying but he who denies the truth which is the sum of all Christianity? That Jesus is the Christ, that he is the Son of God, that he came in the flesh, is one undivided truth; and he that denies one part, in effect denies the whole. He is antichrist — He deservedly bears that name; that denieth the Father and the Son — Denies God to be the Father of Christ, by denying Christ to be his Son. Or who, in denying the Son, denies the Father also. He denies the Son directly, and by consequence denies the Father, who testified by a voice from heaven that Jesus was his Son, and by all the miracles which Christ wrought. Whosoever denieth the Son — Even the only-begotten and eternal Son of God, either in his person, his natures, offices, or merits. The same hath not the Father — Has no interest in him as his Father, since that is obtained only through Christ; and, consequently, he hath not communion with the Father. But he that truly and believingly acknowledgeth the Son, hath communion with the Father also — The last clause of this verse, in our English Bible, is printed in italic letters, to show that it is not in the common Greek copies. Beza, however, hath inserted it in his edition of the Greek Testament, on the authority of some ancient MSS., and of the Syriac and Vulgate versions. Mill also, on this verse, mentions a number of MSS. which have this clause. Estius reckoned it genuine, as did Doddridge, who says, “It is to be found in so many good MSS. that I cannot but believe it made a part of the original, by whatever accident it was omitted in some early copy, to which, as it seems, too much regard has been paid.” 1 John 2:22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 1 John 2:23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also . 1 John 2:24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 1 John 2:24-25 . Let that therefore abide in you — Namely, that doctrine concerning the Father and the Son; which ye have heard from the beginning — Of the preaching of the gospel: retain a firm belief of it, and let your minds be so impressed with a sense of its certain truth and infinite importance, that it may have the desired influence on your spirit and conduct. If that which ye have heard, &c., shall remain fixed and rooted in you — If you persevere in the faith of the gospel, and show that you do so by your life and conversation; ye also shall continue in the Son and in the Father — Genuine members of Christ’s mystical body, and consequently in the love of God, and in communion with him. And, to encourage you in this, remember the promise, that he, the Son, hath made to us, if we abide in him, even eternal life. 1 John 2:25 And this is the promise that he hath promised us, even eternal life. 1 John 2:26 These things have I written unto you concerning them that seduce you. 1 John 2:26-27 . These things — From 1 John 2:21 ; have I written unto you — St. John, according to his custom, begins and ends with the same form, and having finished a kind of parenthesis, ( 1 John 2:21-26 ,) continues ( 1 John 2:27 ) what he said 1 John 2:20 ; concerning them that would seduce you — That is, I say it to arm you against the solicitations of those who endeavour to draw you from the truth and grace of the gospel; from the experience and practice of real Christianity. But the anointing — The spirit of illumination; which ye have received of him — Who hath given you the promise of eternal life; abideth in you — Continually and powerfully; and — In consequence thereof; ye need not that any man teach you — Namely, the principles of Christ’s religion, and things necessary to salvation; (see on Jeremiah 31:34 ; Hebrews 8:11 ;) but as the same anointing teacheth you — Which is always the same, always consistent with itself. See on 1 John 2:20 . But this does not exclude men’s need of being taught by them that partake of the same anointing, much less their need of being put in remembrance of the things they already know, and being confirmed therein. Teacheth you of all things — Which it is necessary for you to know; and is truth — Certain and infallible; and is no lie — Like that which antichrist teaches. And as it — The truth I speak of; hath taught you, ye shall abide in him — In Christ, and in the belief and profession of his truth. The whole discourse, from 1 John 2:18 to this, is peculiarly adapted to young Christians, whom he terms little children. 1 John 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 1 John 2:28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 1 John 2:28-29 . And now, little — Or rather, beloved, children, (for, having finished his address to each, he now returns to all in general,) abide in him — Maintain your union with and interest in him, by living a life of faith, love, and new obedience; of prayer, watchfulness, and self-denial; that when he shall appear — As he assuredly will, in his own glory and in that of his Father, with all his holy angels; we may have confidence, (a modest expression,) and not be ashamed before him at his coming — And put to confusion. O how will you, ye Jews, Deists, and nominal Christians, and especially ye apostates from the faith, and all who, having begun in the Spirit, end in the flesh, be ashamed before him in that day! But how certainly may all, who approve their fidelity to him, expect from his mercy and love a gracious reception, and an abundant reward! If ye know — That is, as certainly as you know; that he is righteous, so surely ye know also that every one — And none else; that doeth — That practiseth; righteousness — From a believing, loving heart; is born of him — Is regenerated and made a new creature by the power of God’s Spirit, ( John 1:13 ,) and so is made like him by partaking of the divine nature, 2 Peter 1:4 . For all his children are like himself. 1 John 2:29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 John 2:1 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: Chapter 7 EXTENT OF THE ATONEMENT 1 John 2:1-2 Of the Incarnation of the Word, of the whole previous strain of solemn oracular annunciation, there are two great objects. Rightly understood, it at once stimulates and soothes; it supplies inducements to holiness, and yet quiets the accusing heart. (1) It urges to a pervading holiness in each recurring circumstance of life. "That ye may not sin" is the bold universal language of the morality of God. Men only understand moral teaching when it comes with a series of monographs on the virtues, sobriety, chastity, and the rest. Christianity does not overlook these, but it comes first with all-inclusive principles. The morality of man is like the sculptor working line by line and part by part, partially and successively. The morality of God is like nature, and works in every part of the flower and tree with a sort of ubiquitous presence. "These things write we unto you." No dead letter-a living spirit infuses the lines; there is a deathless principle behind the words which will vitalise and permeate all isolated relations and developments of conduct. "These things write we unto you that ye may not sin." (2) But further, this announcement also soothes. There may be isolated acts of sin against the whole tenour of the higher and nobler life. There may be, God forbid!- but it may be-some glaring act of inconsistency. In this case the Apostle uses a form of expression which includes himself, "we have," and yet points to Christ, not to himself, "we have an Advocate with the Father, Jesus Christ"-and that in view of His being One who is perfectly and simply righteous; "and He is the propitiation for our sins." Then, as if suddenly fired by a great thought, St. John’s view broadens over the whole world beyond the limits of the comparatively little group of believers whom his words at that time could reach. The Incarnation and Atonement have been before his soul. The Catholic Church is the correlative of the first, humanity of the second. The Paraclete whom he beheld is ever in relation with, ever turned towards, the Father. His propitiation is, and He is it. It was not simply a fact in history which works on with unexhaustible force. As the Advocate is ever turned towards the Father, so the propitiation lives on with unexhausted life. His intercession is not verbal, temporary, interrupted. The Church, in her best days, never prayed-"Jesus, pray for me!" It is interpretative, continuous, unbroken. In time it is eternally valid, eternally present. In space it extends as far as human need, and therefore takes in every place. "Not for our sins only," but for men universally, "for the whole world." It is implied then in this passage, that Christ was intended as a propitiation for the whole world; and that He is fitted for satisfying all human wants. (1) Christ was intended for the whole world. Let us see the Divine intention in one incident of the crucifixion. In that are mingling lines of glory and of humiliation. The King of humanity appears with a scarlet camp mantle flung contemptuously over His shoulders; but to the eye of faith it is the purple of empire. He is crowned with the acanthus wreath; but the wreath of mockery is the royalty of our race. He is crucified between two thieves; but His cross is a Judgment Throne, and at His right hand and His left are the two separated worlds of belief and unbelief. All the Evangelists tell us that a superscription, a title of accusation, was written over His cross; two of them add that it was written over Him "in letters of Greek, and Latin, and Hebrew" (or in Hebrew, Greek, Latin). In Hebrew-the sacred tongue of patriarchs and seers, of the nation all whose members were in idea and destination those of whom God said, "My prophets." In Greek-the "musical and golden tongue which gave a soul to the objects of sense and a body to the abstractions of philosophy"; the language, of a people whose mission it was to give a principle of fermentation to all races of mankind, susceptible of those subtle and largely indefinable influences which are called collectively Progress. In Latin-the dialect of a people originally the strongest of all the sons of men. The three languages represent the three races and their ideas-revelation, art, literature; progress, war, and jurisprudence. Beneath the title is the thorn-crowned head of the ideal King of humanity. Wherever these three tendencies of the human race exist, wherever annunciation can be made in human language, wherever there is a heart to sin, a tongue to speak, an eye to read, the cross has a message. The superscription, "written in Hebrew, Greek, and Latin," is the historical symbol translated into its dogmatic form by St. John -"He is the propitiation for our sins, and not for ours only, but also for the whole world." 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. Chapter 8 MISSIONARY APPLICATION OF THE EXTENT OF THE ATONEMENT 1 John 2:2 LET us now consider the universal and ineradicable wants of man. Such a consideration is substantially unaffected by speculation as to the theory of man’s origin. Whether the first men are to be looked for by the banks of some icy river feebly shaping their arrowheads of flint, or in godlike and glorious progenitors beside the streams of Eden; whether our ancestors were the result of an inconceivably ancient evolution, or called into existence by a creative act, or sprung from some lower creature elevated in the fulness of time by a majestic inspiration, at least, as a matter of fact, man has other and deeper wants than those of the back and stomach. Man as he is has five spiritual instincts. How they came to be there, let it be repeated, is not the question. It is the fact of their existence, not the mode of their genesis, with which we are now concerned. (1) There is almost, if not quite, without exception the instinct which may be generally described as the instinct of the Divine. In the wonderful address where St. Paul so fully recognises the influence of geographical circumstance and of climate, he speaks of God "having made out of one blood every nation of men to seek after their Lord, if haply at least" (as might be expected) "they would feel for Him"-like men in darkness groping towards the light. (2) There is the instinct of prayer, the "testimony of the soul naturally Christian." The little child at our knees meets us halfway in the first touching lessons in the science of prayer. In danger, when the vessel seems to be sinking in a storm, it is ever as it was in the days of Jonah, when "the mariners cried every man unto his God." (3) There is the instinct of immortality, the desire that our conscious existence should continue beyond death. "Who would lose, Though full of pain, this intellectual being, These thoughts that wander through eternity, To perish rather swallow’d up and lost In the wide womb of uncreated night?" (4) There is the instinct of morality, call it conscience or what we will. The lowest, most sordid, most materialised languages are never quite without witness to this nobler instinct. Though such languages have lien among the poets, yet their wings are as the wings of a dove that is covered with silver wings and her feathers like gold. The most impoverished vocabularies have words of moral judgment, "good" or "bad"; of praise or blame, "truth and lie"; above all, those august words which recognise a law paramount to all other laws, "I must," "I ought." (5) There is the instinct of sacrifice, which, if not absolutely universal, is at least all but so-the sense of impurity and unworthiness, which says by the very fact of bringing a victim, "I am not worthy to come alone; may my guilt be transferred to the representative which I immolate." (1) Thus then man seeks after God. Philosophy unaided does not succeed in finding Him. The theistic systems marshal their syllogisms; they prove, but do not convince. The pantheistic systems glitter before man’s eye; but when he grasps them in his feverish hand, and brushes off the mystic gold dust from the moth’s wings, a death’s head mocks him. St. John has found the essence of the whole question, stripped from it all its plausible disguises, and characterises Mahommedan and Judaistic Deism in a few words. Nay, the philosophical deism of Christian countries comes within the scope of his terrible proposition. " Deo erexit Voltairius, " was the philosopher’s inscription over the porch of a church; but Voltaire had not in any true sense a God to whom he could dedicate it. For St. John tells us-"whosoever denieth the Son, the same hath not the Father." Other words there are in his Second Epistle whose full import seems to have been generally overlooked, but which are of solemn significance to those who go out from the camp of Christianity with the idea of finding a more refined morality and a more ethereal spiritualism. "Whosoever goeth forward and abideth not in the doctrine of Christ"; whosoever writes progress on his standard, and goes forward beyond the lines of Christ, loses natural as well as supernatural religion-"he hath not God." (2) Man wants to pray. Poor disinherited child, what master of requests shall he find? Who shall interpret his broken language to God, God’s infinite language to him? (3) Man yearns for the assurance of immortal life. This can best be given by one specimen of manhood risen from the grave, one traveller come back from the undiscovered bourne with the breath of eternity on His cheek and its light in His eye; one like Jonah, Himself the living sign and proof that He has been down in the great deeps. (4) Man needs a morality to instruct and elevate conscience. Such a morality must possess these characteristics. It must be authoritative, resting upon an absolute will; its teacher must say, not "I think," or "I conclude," but-"verily, verily I say unto you." It must be unmixed with baser and more questionable elements. It must be pervasive, laying the strong grasp of its purity on the whole domain of thought and feeling as well as of action. It must be exemplified. It must present to us a series of pictures, of object lessons in which we may see it illustrated. Finally, this morality must be spiritual. It must come to man, not like the Jewish Talmud with its seventy thousand precepts which few indeed can ever learn, but with a compendious and condensed, yet all-embracing brevity-with words that are spirit and life. (5) As man knows duty more thoroughly, the instinct of sacrifice will speak with an ever-increasing intensity. "My heart is overwhelmed by the infinite purity of this law. Lead me to the rock that is higher than I; let me find God and be reconciled to Him." When the old Latin spoke of propitiation he thought of something which brought near ( prope ); his inner thought was-"let God come near to me, that I may be near to God." These five ultimate spiritual wants, these five ineradicable spiritual instincts, He must meet, of whom a master of spiritual truth like St. John can say with his plenitude of insight-"He is the propitiation for our sins, and not for ours only, but also for the whole world." We shall better understand the fulness of St. John’s thought if we proceed to consider that this fitness in Christ for meeting the spiritual wants of humanity is exclusive. Three great religions of the world are more or less missionary. Hinduism, which embraces at least a hundred and ninety millions of souls, is certainly not in any sense missionary. For Hinduism transplanted from its ancient shrines and local superstitions dies like a flower without roots. But Judaism at times has strung itself to a kind of exertion almost inconsistent with its leading idea. The very word "proselyte" attests the unnatural fervour to which it had worked itself up in our Lord’s time. The Pharisee was a missionary sent out by pride and consecrated by self-will. "Ye compass sea and land to make one proselyte, and when he is made, ye make him tenfold more the child of hell than yourselves." Buddhism has had enormous missionary success from one point of view. Not long ago it was said that it outnumbered Christendom. But it is to be observed that it finds adherents among people of only one type of thought and character. Outside these races it is and must ever be, non-existent. We may except the fanciful perversion of a few idle people in London, Calcutta, or Ceylon, captivated for a season or two by "the light of Asia." We may except also a very few more remarkable cases where the esoteric principle of Buddhism commends itself to certain profound thinkers stricken with the dreary disease of modern sentiment. Mohammedanism has also, in a limited degree, proved itself a missionary religion, not only by the sword. In British India it counts millions of adherents, and it is still making some progress in India. In other ages whole Christian populations (but belonging to heretical and debased forms of Christianity) have gone over to Mohammedanism. Let us be just to it. It once elevated the pagan Arabs. Even now it elevates the above his fetich. But it must ever remain a religion for stationary races, with its sterile God and its poor literality, the dead book pressing upon it with a weight of lead. Its merits are these-it inculcates a lofty, if sterile, Theism; it fulfils the pledge conveyed in the word Moslem, by inspiring a calm, if frigid, resignation to destiny; it teaches the duty of prayer with a strange impressiveness. But whole realms of thought and feeling are crushed out by its bloody and lustful grasp. It is without purity, without tenderness, and without humility. Thus, then, we come back again with a truer insight to the exclusive fitness of Christ to meet the wants of mankind. Others besides the Incarnate Lord have obtained from a portion of their fellow men some measure of passionate enthusiasm. Each people has a hero during this life, call him demigod, or what we will. But such men are idolised by one race alone. The very qualities which procure them an apotheosis are precisely those which prove how narrow the type is which they represent; how far they are from speaking to all humanity. A national type is a narrow and exclusive type. No European, unless effeminated and enfeebled, could really love an Asiatic Messiah. But Christ is loved everywhere. No race or kindred is exempt from the sweet contagion produced by the universal appeal of the universal Saviour. From all languages spoken by the lips of man, hymns of adoration are offered to Him. We read in England the "Confessions" of St. Augustine. Those words still quiver with the emotions of penitence and praise; still breathe the breath of life. Those ardent affections, those yearnings of personal love to Christ, which filled the heart of Augustine fifteen centuries ago, under the blue sky of Africa, touch us even now under this grey heaven in the fierce hurry of our modern life. But they have in them equally the possibility of touching the Shanar of Tinnevelly, the -even the Bushman, or the native of Tierra del Fuego. By a homage of such diversity and such extent we recognise a universal Saviour for the universal wants of universal man, the fitting propitiation for the whole world. Towards the close of this Epistle St. John oracularly utters three great canons of universal Christian consciousness-"we know," "we know," "we know." Of these three canons the second is-"we know that we are from God, and the world lieth wholly in the wicked one." "A characteristic Johannic exaggeration!" some critic has exclaimed; yet surely even in Christian lands where men lie outside the influences of the Divine society, we have only to read the Police reports to justify the Apostle. In columes of travels, again, in the pages of Darwin and Baker, from missionary records in places where the earth is full of darkness and cruel habitations, we are told of deeds of lust and blood which almost make us blush to bear the same form with creatures so degraded. Yet the very same missionary records bear witness that in every race which the Gospel proclamation has reached, however low it may be placed in the scale of the ethnologist; deep under the ruins of the fall are the spiritual instincts, the affections which have for their object the infinite God, and for their career the illimitable ages. The shadow of sin is broad indeed. But in the evening light of God’s love the shadow of the cross is projected further still into the infinite beyond. Missionary success is therefore sure, if it be slow. The reason is given by St. John. "He is the propitiation for our sins, and not for ours only, but for the whole world." 1 John 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked. Chapter 9 THE INFLUENCE OF THE GREAT LIFE WALK A PERSONAL INFLUENCE 1 John 2:6 THIS verse is one of those in reading which we may easily fall into the fallacy of mistaking familiarity for knowledge. Let us bring out its meaning with accuracy. St. John’s hatred of unreality, of lying in every form, leads him to claim in Christians a perfect correspondence between the outward profession and the inward life, as well as the visible manifestation of it. "He that saith" always marks a danger to those who are outwardly in Christian communion. It is the "take notice" of a hidden falsity. He whose claim, possibly whose vaunt, is that he abideth in Christ, has contracted a moral debt of far reaching significance. St. John seems to pause for a moment. He points to a picture in a page of the scroll which is beside him-the picture of Christ in the Gospel drawn by himself; not a vague magnificence, a mere harmony of colour, but a likeness of absolute historical truth. Every pilgrim of time in the continuous course of his daily walk, outward and inward, has by the possession of that Gospel contracted an obligation to be walking by the one great life walk of the Pilgrim of eternity. The very depth and intensity of feeling half hushes the Apostle’s voice. Instead of the beloved Name which all who love it will easily supply, St. John uses the reverential He, the pronoun which specially belongs to Christ in the vocabulary of the Epistle. "He that saith he abideth in Him" is bound, even as He once walked, to be ever walking. I The importance of example in the moral and spiritual life gives emphasis to this canon of St. John. Such an example as can be sufficient for creatures like ourselves should be at once manifested in concrete form and susceptible of ideal application. This was felt by a great, but unhappily antichristian, thinker, the exponent of a severe and lofty morality. Mr. Mill fully confesses that there may be an elevating and an ennobling influence in a Divine ideal; and thus justifies the apparently startling precept-"be ye therefore perfect, even as your Father which is in Heaven is perfect." But he considered that some more human model was necessary for the moral striver. He recommends novel readers, when they are charmed or strengthened by some conception of pure manhood or womanhood, to carry that conception with them into their own lives. He would have them ask themselves in difficult positions, how that strong and lofty man, that tender and unselfish woman, would have behaved in similar circumstances, and so bear about with them a standard of duty at once compendious and affecting. But to this there is one fatal objection-that such an elaborate process of make believe is practically impossible. A fantastic morality, if it were possible at all, must be a feeble morality. Surely an authentic example will be greatly more valuable. But example, however precious, is made indefinitely more powerful when it is living example, example crowned by personal influence. So far as the stain of a guilty past can be removed from those who have contracted it, they are improvable and capable of restoration, chiefly, perhaps almost exclusively, by personal influence in some form. When a process of deterioration and decay has set in in any human soul, the germ of a more wholesome growth is introduced in nearly every case, by the transfusion and transplantation of healthier life. We test the soundness or the putrefaction of a soul by its capacity of receiving and assimilating this germ of restoration. A parent is in doubt whether is susceptible of renovation, whether the son has not become wholly evil. He tries to bring the young man under the personal influence of a friend of noble and sympathetic character. Has his son any capacity left for being touched by such a character; of admiring its strength on one side, its softness on another? When he is in contact with it, when he perceives how pure, how self-sacrificing, how true and straight it is, is there a glow in his face, a trembling of his voice, a moisture in his eye, a wholesome self-humiliation? Or does he repel all this with a sneer and a bitter gibe? Has he that evil attitude which is possessed only by the most deeply corrupt-"they blaspheme, rail at glories." The Chaplain of a penitentiary records that among the most degraded of its inmates was one miserable creature. The Matron met her with firmness, but with a good will which no hardness could break down, no insolence overcome. One evening after prayers the Chaplain observed this poor outcast stealthily kissing the shadow of the Matron thrown by her candle upon the wall. He saw that the diseased nature was beginning to be capable of assimilating new life, that the victory of wholesome personal influence had begun. He found reason for concluding that his judgment was well founded. The law of restoration by living example through personal influence pervades the whole of our human relations under God’s natural and moral government as truly as the principle of mediation. This law also pervades the system of restoration revealed to us by Christianity. It is one of the chief results of the Incarnation itself. It begins to act upon us first, when the Gospels become something more to us than a mere history, when we realise in some degree how He walked. But it is not complete until we know that all this is not merely of the past, but of the present; that He is not dead, but living; that we may therefore use that little word "is" about Christ in the lofty sense of St. John-"even as He is pure; in Him is no sin"; "even as He is righteous; He is the propitiation for our sins." If this is true, as it undoubtedly is, of all good human influence personal and living, is it not true of the Personal and living Christ in an infinitely higher degree? If the shadow of Peter overshadowing the sick had some strange efficacy; if handkerchiefs or aprons from the body of Paul wrought upon the sick and possessed; what may be the spiritual result of contact with Christ Himself? Of one of those men specially gifted to raise struggling natures and of others like him, a true poet lately taken from us has sung in one of his most glorious strains. Matthew Arnold likens mankind to a host inexorably bound by divine appointment to march over mountain and desert to the city of God. But they become entangled in the wilderness through which they march, split into mutinous factions, and are in danger of "battering on the rocks" forever in vain, of dying one by one in the waste. Then comes the poet’s appeal to the "Servants of God":- "Then in the hour of need Of your fainting, dispirited race, Ye like angels appear! Languor is not in your heart, Weakness is not in your word, Weariness not on your brow. Eyes rekindling, and prayers Follow your steps as ye go. Ye fill up the gaps in our file, Strengthen the wavering line, Stablish, continue our march- On, to the bound of the waste- On to the City of God." If all this be true of the personal influence of good and strong men-true in proportion to their goodness and strength-it must be true of the influence of the Strongest and Best with Whom we are brought into personal relation by prayer and sacraments, and by meditation upon the sacred record which tells us what His one life walk was. Strength is not wanting upon His part, for He is able to save to the uttermost. Pity is not wanting; for to use touching words (attributed to St. Paul in a very ancient apocryphal document), "He alone sympathised with a world that has lost its way." Let it not be forgotten that in that of which St. John speaks lies the true answer to an objection, formulated by the great antichristian writer above quoted, and constantly repeated by others. "The ideal of Christian morality," says Mr. Mill, "is negative rather than positive; passive rather than active; innocence rather than nobleness; abstinence from evil, rather" than energetic pursuit of good; in its precepts (as has been well said), ‘thou shalt not’ predominates unduly over ‘thou shalt.’ The answer is this. (1) A true religious system must have a distinct moral code. If not, it would be justly condemned for "expressing itself" (in the words of Mr. Mill’s own accusation against Christianity elsewhere) "in language most general, and possessing rather the impressiveness of poetry or eloquence than the precision of legislation." But the necessary formula of precise legislation is, "thou shalt not"; and without this it cannot be precise. (2) But further. To say that Christian legislation is negative, a mere string of "thou shalt nots," is just such a superficial accusation as might be expected from a man who should enter a church upon some rare occasion, and happen to listen to the Ten Commandments, but fall asleep before he could hear the Epistle and Gospel. The philosopher of duty, Kant, has told us that the peculiarity of a moral principle, of any proposition which states what duty is, is to convey the meaning of an imperative through the form of an indicative. In his own expressive, if pedantic, language-"its categorical form involves an epitactic meaning." St. John asserts that the Christian "ought to walk even as Christ walked." To everyone who receives it, that proposition is therefore precisely equivalent to a command -" walk as Christ walked." Is it a negative, passive morality, a mere system of "thou shalt not," which contains such a precept as that? Does not the Christian religion in virtue of this alone enforce a great "thou shalt"; which every man who brings himself within its range will find rising with him in the morning, following him like his shadow all day long, and lying down with him when he goes to rest? II It should be clearly understood that in the words "even as He walked," the Gospel of St. John is both referred to and attested. For surely, to point with any degree of moral seriousness to an example, is to presuppose some clear knowledge and definite record of it. No example can be beautiful or instructive when its shape is lost in darkness. It has indeed been said by a deeply religious writer, "that the likeness of the Christian to Christ is to His character, not to the particular form in which it was historically manifested." And this, of course, is in one sense a truism. But how else except by this historical manifestation can we know the character of Christ in any true sense of the word knowledge? For those who are familiar with the fourth Gospel, the term "walk" was tenderly significant. For if it was used with a reminiscence of the Old Testament and of the language of our Lord, to denote the whole continuous activity of the life of any man inward and outward, there was another signification which became entwined with it. St. John had used the word historically in his Gospel, not without allusion to the Saviour’s homelessness on earth, to His itinerant life of beneficence and of teaching. Those who first received this Epistle with deepest reverence as the utterance of the Apostle whom they loved, when they came to the precept-"walk even as He walked"-would ask themselves how did He walk? What do we know of the great rule of life thus proposed to us? The Gospel which accompanied this letter, and with which it was in some way closely connected, was a sufficient and definite answer. III The character of Christ in his Gospel is thus, according to St. John, the loftiest ideal of purity, peace, self-sacrifice, unbroken communion with God; the inexhaustible fountain of regulated thoughts, high aims, holy action, constant prayer. We may advert to one aspect of this perfection as delineated in the fourth Gospel- our Lord’s way of doing small things, or at least things which in human estimation appear to be small. The fourth chapter of that Gospel contains a marvellous record of word and work. Let us trace that record back to its beginning. There are seeds of spiritual life scattered in many hearts which were destined to yield a rich harvest in due time; there is the account of one sensuous nature, quickened and spiritualised; there are promises which have been for successive centuries as a river of God to weary natures. All these results issue from three words spoken by a tired traveller, sitting naturally over a well-"give me to drink." We take another instance. There is one passage in St. John’s Gospel which divides with the procemium of his Epistle the glory of being the loftiest, the most prolonged, the most sustained, in the Apostle’s writings. It is the prelude of a work which might have seemed to be of little moment. Yet all the height of a great ideal is over it, like the vault of heaven; all the power of a Divine purpose is under it, like the strength of the great deep; all the consciousness of His death, of His ascension, of His coming dominion, of His Divine origin, of His session at God’s right hand-all the hoarded love in His heart for His own which were in the world-passes by some mysterious transference into that little incident of tenderness and of humiliation. He sets an everlasting mark upon it, not by a basin of gold crusted with gems, nor by mixing precious scents with the water which He poured out, nor by using linen of the finest tissue, but by the absolute perfection of love and dutiful humility in the spirit and in every detail of the whole action. It is one more of those little chinks through which the whole sunshine of heaven streams in upon those who have eyes to see. { John 13:1-6 } The underlying secret of this feature of our Lord’s character is told by Himself. "My meat is to be ever doing the will of Him that sent Me, and so, when the times come, by one great decisive act to finish His work." All along the course of that life walk there were smaller preludes to the great act which won our redemption- multitudinous daily little perfect epitomes of love and sacrifice, without which the crowning sacrifice would not have been what it was. The plan of our life must, of course, be constructed on a scale as different as the human from the Divine. Yet there is a true sense in which this lesson of the great life may be applied to us. The apparently small things of life must not be despised or neglected on account of their smallness, by those who would follow the precept of St. John. Patience and diligence in petty trades, in services called menial, in waiting on the sick and old, in a hundred such works, all come within the sweep of this net, with its lines that look as thin as cobwebs, and which yet for Christian hearts are stronger than fibres of steel-"walk even as He walked." This, too, is our only security. A French poet has told a beautiful tale. Near a river which runs between French and German territory, a blacksmith was at work one snowy night near Christmas time. He was tired out, standing by his forge, and wistfully looking towards his little home, lighted up a short quarter of a mile away, and wife and children waiting for their festal supper, when he should return. It came to the last piece of his work, a rivet which it was difficult to finish properly; for it was of peculiar shape, intended by the contractor who employed him to pin the metal work of a bridge which he was constructing over the river. The smith was sorely tempted to fail in giving honest work, to hurry over a job which seemed at once so troublesome and so trifling. But some good angel whispered to the man that he should do his best. He turned to the forge with a sigh, and never rested until the work was as complete as his skill could make it. The poet carries us on for a year or two. War breaks out. A squadron of the blacksmith’s countrymen is driven over the bridge in headlon