1, 2, and 3 John E-Book

John Calvin

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Crossway Classic Commentaries
• Sprache: Englisch
• Veröffentlichungsjahr: 1998

Seitenzahl: 251

Beschreibung

For hundreds of years Christendom has been blessed with Bible commentaries written by great men of God highly respected for their godly walk and their insight into spiritual truth. The Crossway Classic Commentaries present the very best work on individual Bible books, carefully adapted for maximum understanding and usefulness for today's believers. John's epistles have enriched and equipped followers of Christ down through the centuries. The themes—such as walking in the truth, acknowledging our proneness to sin, being wary of the lies of antichrist, and denying ourselves the empty enticements of the world—continue to be invaluable for the people of God. This classic commentary will help contemporary Christians obtain a deeper understanding of the letters of John and experience a growing godliness in the process.

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1, 2, & 3 John

1,2, & 3 John

Copyright © 1998 by Watermark

Published by Crossway Books

a publishing ministry of Good News Publishers

1300 Crescent Street

Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

Unless otherwise indicated, Scripture references are from The Holy Bible: New International Version®. Copyright© 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

The “NIV” and “New International Version” trademarks are registered in the United States Patent and Trademark Office by International Bible Society. Use of either trademark requires the permission of International Bible Society.

First printing, 1998

Printed in the United States of America

Library of Congress Cataloging-in-Publication Data

Calvin, Jean, 1509-1564.

1, 2, & 3 John / by John Calvin, Matthew Henry.

p.  cm. — (The Crossway classic commentaries)

ISBN 13:978-0-89107-993-4

ISBN 10:0-89107-993-9

1. Bible. N.T. Epistles of John—Commentaries.   I. Henry

Matthew, 1662-1714. II. Title. III. Series.

BS2805.3.C35 1998

227\94077—dc21                                               99-11104

PG        18     17    16    15   14    13    12    11   10     09 16   15   14     13    12    11   10    9    8    7    6     5     4

First British edition 1998

Production and Printing in the United States of America for

CROSSWAY BOOKS

Norton Street, Nottingham, England NG7 3HR

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

ISBN 1-85684-162-6

Contents

Series Preface

Introduction

Preface to 1 John

1 John by John Calvin

2 John by Matthew Henry

3 John by Matthew Henry

Series Preface

The purpose of the Crossway Classic Commentaries is to make some of the most valuable commentaries on the books of the Bible, by some of the greatest Bible teachers and theologians in the last five hundred years, available to a new generation. These books will help today’s readers learn truth, wisdom, and devotion from such authors as J. C. Ryle, Martin Luther, John Calvin, J. B. Lightfoot, John Owen, Charles Spurgeon, Charles Hodge, and Matthew Henry.

We do not apologize for the age of some of the items chosen. In the realm of practical exposition promoting godliness, the old is often better than the new. Spiritual vision and authority, based on an accurate handling of the biblical text, are the qualities that have been primarily sought in deciding what to include.

So far as is possible, everything is tailored to the needs and enrichment of thoughtful readers—lay Christians, students, and those in the ministry. The originals, some of which were written at a high technical level, have been abridged as needed, simplified stylistically, and unburdened of foreign words. However, the intention of this series is never to change any thoughts of the original authors, but to faithfully convey them in an understandable fashion.

The publishers are grateful to Dr. Alister McGrath of Wycliffe Hall, Oxford, Dr. J. I. Packer of Regent College, Vancouver, and Watermark of Norfolk, England, for the work of selecting and editing that now brings this project to fruition.

THE PUBLISHERS Crossway Books Wheaton, Illinois

Introduction

The first letter of John was written to churches that had been plagued and split by the teaching known as Gnosticism. Formed from the Greek word for knowledge (gnosis), that term points to the Gnostic claim to have vital knowledge that ordinary Christians lacked. Gnosticism was the liberalism, modernism, and New-Age syncretism of the apostolic era. Like its present-day counterparts, it actually sought to destroy Christianity by attempting to update and reshape it in light of the supposed certainties of secular learning. It started from the conviction that the material order, including the human body, is worthless, contemptible, and indeed evil,, and that mankind’s basic religious problem is not, as Jews and Christians thought, moral (our sin, producing guilt before God), but physical (imprisonment in our bodies, producing isolation from God). Accordingly, it viewed the teaching—doctrinal, ethical, and devotional—that the apostles gave in their evangelistic and pastoral ministries as crude and misconceived. It rejected the Incarnation and Atonement, reimagined Jesus as an inspired teacher of secret knowledge about spiritual powers, ascetic routines, and mystical moments, and called on believers to qualify as God’s elite by embracing this revised version of their faith. Proud, self-satisfied, and sure they were right, the Gnostics disrupted churches, to the point of walking out on those who held fast to the apostolic message.

John wrote this letter to stabilize some of the victims of this treatment, and that is the angle of approach that present-day expositors usually pursue. Nor is there anything wrong with so doing; on the contrary, it is important to get clear on what John was up against, so that we can trace out the ad hominem pastoral logic of the letter and see why John says what he says in the order and manner in which he says it. Calvin’s procedure in his commentary on 1 John, however, is different, and complementary to what I have described—though (let me say at once) no less valuable for that.

What does Calvin do? He projects the letter as a proclamation of God’s love in Jesus Christ, his incarnate Son and Word of life, and of the transformed existence of believers. He treats it as truth for Christians in every age, starting with his own. He highlights incarnation, redemption, regeneration, and adoption as the central realities of God’s saving work; he presents obedient love to God and self-denying, Christlike love to fellow saints as the central realities of Christian behavior; and he points to fellowship with the Father and the Son through the Spirit, with inward peace and a sure hope of glory as the central realities of Christian existence. And, bypassing the details of early-church Gnosticism as not so relevant for his readers, he mounts a corrective polemic against Roman Catholic ideas that work against full knowledge of God’s grace. Practical relevance for head and heart is what he seeks throughout—and what he finds.

Calvin never commented on 2 and 3 John. So this Crossway Classic vol-ume is rounded off with the exposition of both in the great Commentary of Matthew Henry (1662-1714). Though all the material after Acts was put into shape by others following Henry’s death, it is likely that Henry left them something to work on, and the comments on these two small letters are very much in Henry’s style. Henry and his continuators inherited more than a century and a half of exact exegesis stemming from the Reformation plus a wealth of applicatory reflection in the treatises of Puritan writers, and, drawing on these riches, they worked to standards of analysis and practicality that have secured for their work a permanent place on the bookshelves of serious preachers and Bible students. Henry on 2 and 3 John complements Calvin on 1 John in a fully worthy way, as readers will quickly discover.

J. I. Packer

1 Johnby John Calvin

Preface to 1 John

This letter is altogether worthy of the spirit of that disciple who, above others, was loved by Christ so that he might exhibit Christ as a friend to us. But it contains doctrines mixed with exhortations, for John speaks of the eternal deity of Christ, and at the same time of the incomparable grace that Christ brought with him when he appeared in the world, and generally of all his blessings; John especially commends and extols the inestimable grace of divine adoption.

He grounds his exhortations on these truths; and at one time he admonishes us generally to lead a pious and holy life, and at another time he expressly enjoins love. But he does none of these things in a regular order, for he mixes teaching with exhortation everywhere. But he particularly urges brotherly love; he also touches on other things, such as the need to beware of impostors, and similar things. But each detail will be dealt with in its own place.

Chapter 1

1-2. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.

First, he shows that life has been exhibited to us in Christ, which, as it is an incomparable good, ought to rouse and inflame all our power with a wonderful desire for it, and with love of it. It is said, in a few plain words, that life appeared; but if we consider what a miserable and horrible condition death is, and also what the kingdom and the glory of immortality is, we shall perceive that there is something here more magnificent than can be expressed in any words.

The apostle’s object in setting before us the vast good, indeed the chief and only true happiness that God has conferred on us in his own Son, is to raise our thoughts above; but as the greatness of the subject requires the truth to be certain and fully proved, it is much dwelt on here. For these words—That which ... we have heard, which we have seen with our eyes, which we have looked at—serve to strengthen our faith in the Gospel. Indeed, it is not without reason that the apostle makes so many strong assertions, for since our salvation depends on the Gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, each one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said; rather, it is a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the apostle heaps together so many things in confirmation of the Gospel.

1. That which was from the beginning. As the passage is abrupt and involved, the words may be rearranged in order to make the sense clearer: “We announce to you the Word of life, which was from the beginning and was truly testified to us in all manner of ways—namely, that life has appeared in him.” Or if you prefer, the meaning may be given thus: “What we announce to you respecting the Word of life has been from the beginning and has been openly shown to us: life appeared in him.” But the words That which was from the beginning doubtless refer to the divinity of Christ, for God did not appear in the flesh from the beginning; but he who always was life and the eternal Word of God appeared in the fullness of time as man. Again, what follows about looking at and touching with the hands refers to his human nature. But as the two natures constitute only one person, and Christ is one—he came from the Father that he might put on our flesh—the apostle rightly declares that he is the same; he had been invisible and afterwards became visible.

This disproves Servetus’ senseless argument that the nature and essence of deity became one with the flesh, and that thus the Word was transformed into flesh because the life-giving Word was seen in the flesh.

Let us then bear in mind that this doctrine of the Gospel is declared here: he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God’s invisible Word, for John is not here referring to the beginning of the world, but ascends much higher.

Which we have heard, which we have seen. This was not merely hearing a report (to which little credit is usually given), but John means that he had faithfully learned from his Master those things that he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the church who has not been a disciple of the Son of God and rightly instructed in his school, since his authority alone ought to prevail.

With our eyes. This is no redundancy, but a fuller expression for the sake of amplifying. John was not satisfied with merely seeing, but added, which we have looked at and our hands have touched. By these words he shows that he taught nothing but what had been really made known to him.

It may seem, however, that the evidence of the senses availed little on the present subject, for the power of Christ could not be perceived by the eyes or felt by the hands. To this I answer that the same thing is said here as in John 1:14: “We have seen his glory, the glory of the one and only Son,” for he was not known as the Son of God by the external form of his body, but because he gave clear proofs of his divine power, so that the majesty of the Father shone in him as in a living and distinct image. As the words in 1 John are in the plural, and the subject applies equally to all the apostles, I am disposed to include them, especially as the authority of testimony is what is under discussion.

But Servetus’ wickedness (as I have said before) is as frivolous as it is impudent when he argues that these words prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. This is, therefore, a pure figment. When he denies Christ’s humanity, he wholly takes away the reality of his human nature and at the same time denies that Christ is called the Son of God for any other reason than that he was conceived by the power of the Holy Spirit. Servetus takes away Christ’s own subsistence in God. Hence it follows that he was neither God nor man, though he seems to form a confused mass from both. But as the apostle’s meaning is evident to us, let us pass by that unprincipled Servetus.

Concerning the Word of life. The genitive here is used adjectivally—“vivifying” or “life-giving,” for in him, as it says in the first chapter of John’s Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts: because he has infused life into all creatures, and because he now restores life to us when we had perished, having been extinguished by Adam’s sin. Moreover, the term Word may be explained in two ways—either of Christ, or of the gospel teaching, which is how salvation is brought to us. But as its substance is Christ, and as it contains nothing other than the fact that he, who had always been with the Father, at length appeared to us, the first view seems to me the simpler and more gen-uine. Moreover, it appears more fully from the Gospel that the wisdom that lives in God is called the Word.

2. The life appeared. It is as though he had said, “We testify of the life-giving Word, for life has appeared.” The sense may at the same time be a double one: that Christ, who is life and the fountain of life, has appeared, or that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as for the meaning, the two things differ, like cause and effect. When he repeats, we proclaim or announce to you the eternal life, he is speaking, I have no doubt, about the effect—he announces that life is obtained for us in Christ.

From this we learn that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God.

Which was with the Father. This is true not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom. But he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before had been hidden diffused itself over all created things. Some manifestation had already been made; so the apostle had something else in view—that is, that life at last appeared in Christ when he in our flesh completed the work of redemption. Though even under the law the fathers were associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them, to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hidden from their minds. They depended, then, on the hope of revelation, which at last in due time followed. They could not, indeed, have obtained life unless it appeared to them in some way; but the difference between us and them is that we hold him already revealed as it were in our hands, whereas when they sought him he was promised to them obscurely in types.

But the apostle's object is to remove the idea of novelty, which might have lessened the dignity of the Gospel. He therefore says that life had not now at last begun to be, though it had only recently appeared, for it was always with the Father.

3-7. We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We write this to make our joy complete. This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from every sin.

3. What we have seen. John now repeats the words seen and heard for the third and second time, so that nothing might be lacking as to the real certainty of his doctrine. It ought to be carefully noticed that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things that they were to declare. He also testifies of the feeling of their heart, for he says that he was moved to write by no other reason than to invite those to whom he was writing to participate in an inestimable good. Hence it appears how much care he had for their salvation; and this served not a little to induce them to believe, for we must be extremely ungrateful if we refuse to listen to someone who wishes to communicate to us a part of the happiness that he has obtained.

John also sets out the fruit received from the Gospel—namely, that we are united to God by it, and to his Son Christ, in whom is found the chief good. It was necessary for him to add this second clause, not only so that he might show the gospel doctrine as precious and lovely, but also so he might show that he wished them to be his associates for no other reason but to lead them to God, so that they might all be one in God. For the ungodly also have a mutual union between themselves, but it is without God; indeed, it alienates them more and more from God, and that is the extreme of all evils. Indeed, as has been stated, our only true happiness is to be received into God’s favor, so that we may be really united to him in Christ. John speaks about this in the seventeenth chapter of his Gospel.

In short, John declares that as the apostles were adopted by Christ as brothers, being gathered into one body so they might be united together with God, so also Christ does with other colleagues. Though they are many, they are made partakers of this holy and blessed union.

4. To make our joy complete. By complete joy the apostle expresses more clearly the complete and perfect happiness that we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. How true it is that “where your treasure is, there your heart will be also” (Matthew 6:21)! So, whoever really perceives what fellowship with God is will be satisfied with it alone and will no more burn with desires for other things. “LORD,” says David, “you have assigned me my portion and my cup; you have made my lot secure. The boundary lines have fallen for me in pleasant places” (Psalm 16:5-6). Similarly, Paul declares that he considered everything “rubbish” in comparison with Christ alone (Philippians 3:8). Therefore, those who have become proficient in the Gospel are those who think themselves happy to have communion with God and are satisfied only with that, so that they prefer it to the whole world and are ready for its sake to relinquish everything else.

5. This is the message or promise. I do not disapprove of the old interpretation, “This is the announcement” or message. The Greek word used here usually means a promise, but John is speaking here about the aforementioned testimony generally, and the context seems to require the other meaning, unless you give this explanation: “The promise that we bring to you includes this or has this condition attached to it.” Thus the apostle’s meaning would be clear to us. For his object here was not to include the whole doctrine of the Gospel but to show that if we desire to enjoy Christ and his blessings, we have to be conformed to God in righteousness and holiness. Paul says the same thing in Titus 2:11-12: “The grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,” except that here John says metaphorically that we are to walk in the light because God is light.

Though he calls God light and says that he is in the light, such expressions are not to be taken too strictly. Why Satan is called the prince of darkness is clear enough. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed, and, second, that he makes all things so clear by his brightness that he allows nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to remain hidden. So the sum of it all is that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; the fellowship that John mentions cannot exist unless we also become pure and holy.

In him there is no darkness at all. This manner of speaking is commonly used by John to amplify what he has affirmed by a negative. The meaning, then, is that God is such a light that no darkness belongs to him. Hence it follows that he hates an evil conscience, pollution, wickedness, and everything that pertains to darkness.

6. If we claim. It is indeed an argument from what is inconsistent when he concludes that people who walk in darkness are alienated from God. This doctrine, however, depends on a higher principle: God sanctifies all who are his. It is not a mere precept that John gives here, requiring that our life should be holy; rather, he shows that the grace of Christ serves to dissipate darkness and to kindle in us the light of God, as though he said, “What God communicates to us is not a vain fiction, for it is necessary that the power and effect of this fellowship shine in our life; otherwise the possession of the Gospel is fallacious.” What he adds—and do not live by the truth—is the same as saying, “We do not act truthfully; we do not regard what is true and right.” This manner of speaking, as I have observed before, is frequently used by John.

7. But if we walk in the light. He now says that the proof of our union with God is certain if we conform to him; not that purity of life conciliates us to God, as the prior cause. Rather, the apostle means that our union with God is made evident by the effect—that is, when his purity shines in us. And doubtless this is a fact. Wherever God comes, all things are so imbued with his holiness that he washes away all filth; for without him we have nothing but corruption and darkness. Hence it is evident that no one leads a holy life unless he is united to God.

In saying we have fellowship with one another, he is not speaking simply about human beings. He is setting God on one side and us on the other.

However, it may be asked, “What human beings can so exhibit God’s light in their life that this likeness that John requires should exist? For it would then be necessary to be wholly pure and free from darkness.” To this I answer that expressions of this kind are accommodated to human capacity, so that a person is said to be like God if he aspires to his likeness, however distant from it he may as yet be. The example should not be applied in any other way than according to this passage. People who walk in the darkness are those who are not ruled by the fear of God and who do not, with a pure conscience, devote themselves wholly to God and seek to promote his glory. On the other hand, people who spend their lives—every part of them—in the fear and service of God with sincerity of heart and who faithfully worship him walk in the light, for they keep to the right way, though they may offend in many things and sigh under the burden of the flesh. So then, integrity of conscience distinguishes light from darkness.

And the blood of Jesus. After teaching what is the bond of our union with God, John now shows what fruit comes from it—namely, our sins are freely forgiven. This is the blessedness that David describes in Psalm 32 in order that we may know that we are most miserable until, being renewed by God’s Spirit, we serve him with a sincere heart. For who can be imagined more miserable than a person whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death?

This passage is remarkable; from it we learn, first, that the expiation of Christ, effected by his death, really belongs to us when we do what is right and just, in uprightness of heart; for Christ is no redeemer except to those who turn from iniquity and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance; nor can the peace of God be in those hearts where the fear of God does not prevail.

Second, this passage shows that the free pardon of sins is given us not just once, but is a benefit that always remains in the church and is offered to the faithful every day. For the apostle is writing to the faithful here, as doubtless no one has ever been, nor ever will be, who can please God in any other way, since all are guilty before him; for however strong a desire there may be in us to act rightly, we always go to God hesitatingly. Yet what is half done obtains no approval from God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is that all the saints need daily forgiveness of sins, for this alone keeps us in the family of God.

By saying from every [margin, “all”] sin John implies that we are, on many accounts, guilty before God, so that doubtless there is no one who does not have many vices. But he shows that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the way in which we can obtain pardon, and also the ground of our cleansing: Christ expiated our sins by his blood. John says that all godly people unquestionably share in this cleansing.