There is not a single connecting po.rticle in Obrist" (vcr. 20). The indicntivo (µlrn) vers. 22-24; the sentences fall on the ee,r states what ought to be true of them, and lik<' miuute-guns. "Eve,'Y one thaL denieth." is a dclicntc equivalent to µ•vfrw (ver. 24). There is no C'Xc>cption. Even an apostle, if The anointing of Cluist (To xpfrrµc c~Tov) he denies Urnt Jesus is the Christ, thereby abides with them ns a porruancnt gift, and nl.so loses all possession of the Fathor. The renders further 1tpostolio te11ching unneces- history of philogophy verifies the sto.temcnt. snry. It is quite a mistake to supposo that Deism lie.a ever o. tendency to end in pan- the superfluous tooching refers to the nnti- theism or atheism. ohrists. The ideal to which the Ohrietie.n Vers. 24-2S.-Exhortation to abide in must aspiro is the being led into all truth the trut.h and in God. by the Spirit; he will need no hum11n Ver. 2i.-The ovv of the T.R. must cer- teachers then (see the 1·e1narkable po.mllol tainly be rejected. The oµ•,s placed first to this iu Jer. xxxi. 33, 11.nd the quotation marks the antithesis, "as for you," as of it in Hcb. viii. 10, 11). The construction distinct from tbe antiehrists. With singular in the middle of the vorse is amphibolous. caprice the Authorized Version render.a St. We may tnke Keil a>.718,s i,nw either e.e the John's favourite verb, µ•v•w, in three dif- apodosis of ws ("as his 11nointing teacheth ferent ways in this one verse--" abide," you . . . so it is true") or as e. continuation "remain," "continue;" thereby losing the of the protasis, which is resumed by ,cci8rl,s emphasis of the repetition: "Let the good (" as his anointing teacheth yon . . . and seed abide in your hearts ; not be snu tched is true . . . and even as"). The latter is nway by the eril one. Tllen not only will better. The emphatic "and is no lie" is it abide, but ye also (rccl {,µ,,s) will al,ide in thoroughly Johe.nnine (see on var. 23). the Son, and therefore with tho Father." The conclusion of the verse is doubtful From the beginning ; when they first heard also. The reading µ,.,en is certainly pre- the gospel, as distinct from what tlley have ferable to µev,iTe; but µ.•v•T• may he indi- since heard from false teachers.. cative like µ,.,., in the first clause, or Ver. 25.-And the promise which he imperative like, µ<vn, in the next verse. promised Ill is this, even the eternal life. The le.ttcr is D>ore proba.ble. Airros is Christ ; i.lJ.,..,, looks forward to " the Ver. 28.-And now, summing up the eternal life," not backwards to t.he abiding whole section (vers. 18-28), "If he shall in the Fa.tiler (John iii. 16; v. 24; ,i. 40, be manifested" expresses no uncertninty as 54). T11v ("'1J" rlw alJv,ov is in the 11.ccusa- to the fact of Christ's appearing; the un- tive by attraction to ;i.,. "What St. John certainty is in the time (comp. eh. iii. 2; would have us feel is this, that there can be John vi. 62; :xii. 32; xiv. 3). In nil these no promise to compare with this-that..,we cases the point is the reBult of the act, not should share the eternal life, the life of the time of it. The graphic cirrxvP8wµ,v a,r' God. . . . We often speak as if people a.vToii expresses the shrinking away in 8hame were to be pa.id for being good ; not e.s. if from hie presence. The ,rcpovrrlc (see on 2 the being good were itself God's highest These. ii. 8) is illtroduced without explana- gift and blessing" (Maurice). The reading tion e.s e. well-known belief. i,/UI' (B) for 71/U" is worthy of notice. ID Ver, 29.-Thie verse forms a bridge be- vers. 16, 17 St. John gives two ree.sone for tween the two main divisions of the Epistle. shunning the world: because (1) the world The coming· of Christ suggests the righteous- is a.lien to tile Father; (2) it is passillg ness of Christ; for it is as the righteous .. away. So here he gives two for holding Judge that he is coming, nnd those who fast the truth originally delivered to them: would not be ashamed to meet him at his because the truth leads (1) to fellowship coming must l,e righteous also. Once more with God; (2) to eternal life. (ver. 27) we are in doubt between indi- Ver. 26 resumes for e. moment and con- cative e.nd imperative: -ywr/,cr,cne, in spite cludes the section respecting antichrists. of tbo preceding µ<veTe and following fo.-r,, "These things" refers to what precedes, is probably indicative. To know that God eepeciall y vers. 18-23, as distinct from ( not Christ; corn p. eh. i. 9 ; John xvii. 25) what now follows. The present participle is righteous is to perceive that every doer of (Twv rr>..a.v<i>v-ruw) indicates the continual his (T1j.,) righteousness is a son of God (not attempt of these foh;e teacherd to lead the of Christ; we e.re now hero in Scripture suhl "little children" aHtray. "E-ypc,/,c, e.s in to be born of Christ), 'l'o po.rta.ke of that ver. 21, is the •• epistolary e.orist" (see on righteousuese which is God's natu1·e is proof 2 John 4). of birth from him, With 1ro1••P T1JV li1,cci1- Ver. 27.-Parallel to ver. 24, but stating orr6v-rw, compare 1ro,eiP 'T1JP dl\718,lcv (eh. i. 6; 11B a fact what is there given ns a command. John iii. 21). RighteousneeH must be shown The emphatic uµiis a.gain marks the em- in conduct; mere desire to be righteous will phatic contrast between St. John's readers not suffice. And the conduot must ho aud the a.ntichri!lts. 'Aw' Ai>Taii llle&WI" from habitual (6 1ro,iiw1 not 6 wa11,u,u); & siugli CH, 11, 1-29.] THE FIRST EPISTLE GENERAL OF JOHN. 29
11d of rightoouaneaa will not suffice. Note to come to know (by experience) thot who- the ohnnge from el6i)Te to -ywwlTHETE, To ever ~a.bitually acta righteously is God's know (intuitively) that Goel is righteous ia offapnng.