He tells them they were the sons of God SECT. IV. The apostle discourses concerning the exalted privileges of the chil dren of God, to which all true Christians are entitled, and urges the necessity of a holy temper, and of a holy life, in order to demonstrate that we are of that happy number. 1 John II. 29 -III. 10. 1 JOHN II. 29. F ye know that he IF, khweous, ye know that every one him. I 1 JOHN II. 29. 291 iv. HAVE before been discoursing of the Di- SECT. vine holiness and purity: now the consider that doeth right- ation of this may enable you to judge, whether 1 John eousness is born of you are, or are not, in the happy number of the ii. 29 children of God. For since ye know, that he is perfectly righteous, ye may know, that every one that practiseth righteousness, is born of him; as the production of righteousness in the mind argues a Divine agency upon it, therefore he,, in whom it is produced, is, by regeneration, the Son of God. stowed upon us, that III. 1 Behold, Now on this view I would entreat you atten- iii. 1 what manner of love tively to dwell; as indeed no subject can be the Father hath be more worthy of your serious regard. Behold, we should be called my brethren, behold with delight and holy adthe Sons of God: miration, what manner of love, what immense, therefore the world unutterable, inconceivable condescensions of knoweth us not, because it knew him love, the Father of universal nature, the Father of our Lord Jesus Christ, hath bestowed upon us, sinful mortals, that we should be honoured with so sublime an appellation, should be called the children of God, as he hath himself expressed it, I will be a Father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty. (2 Cor. vi. 18.) It is true, indeed, this is a dignity which only attracts the observation of very few, and in this respect the world knows us not, and doth not acknowledge us for what we really are; because it knoweth not him, We should be called the children of God] The original word is Teva, not, and therefore should be rendered children, rather than sons. It is worth observing upon this text, that when the Danish missionaries appointed some of their Malabarian converts to translate a catechism, in 37 VOL. 6. which it was mentioned as the privilege of Christians to become the sons of God, one of the translators was startled at so bold a saying as he thought it, and said, It is too much; let me rather render it, They shall be permitted to kiss his feet. Let. of Dan. Miss. No, 7, p. 56, 292 And should hereafter be like him, seeing him as he is. who is God's eternal and first born Son, the iv. Head of the family, through whom we have received the adoption. Such are the unhappy 1John i. 1 prejudices of apostate men against the Divine will, and the Divine image, that Christ himself was unknown while he dwelt in human flesh; and therefore it is no wonder that we are so, in that respect in which we resemble him. 2 Nevertheless, my beloved, it is a most certain, 2 Beloved, now and a most joyful truth that now we are the are we the sons of children of God, and a truth which draws after God, and it doth not yet appear what we it a long train of glorious consequences; for it shall be but we doth not yet perfectly appear what we shall be know, that when he the inheritance we expected is far beyond what shall appear, we shall we can at present conceive. But this we know shall see him as he in the general, that if he, by whom we have re- is. ceived the adoption, be revealed, as he will certainly at length be, we shall be like him, for we shall see him as he is; we shall have so clear and distinct a view and discernment of him, as shall transform us into his image, even the image of his holiness, the brightest and most illustrious of the various glories with which he is invested. be like him; for we 3 But let not any imagine this is an expectation 3 And every man indiscriminately to be entertained by all who that hath this hope in him, purifieth style themselves Christians, or in any measure consistent with an unprofitable and wicked life. No, it is of the most generous tendency, and produces the most happy effects; for every one who hath this hope in him on a solid foundation, b It doth not yet appear, &c.] It is ob- If he be revealed.] This is one of the servable that these are the words of John, many places, wherein the particle tav, or of him who had not only so familiarly, which is nearly equivalent to it, does conversed with Christ on this sublime and not imply any uncertainty of the event, but delightful subject, but had seen his trans- is put for when. figuration, when Moses and Elias appeared in such refulgent glory. He also, as Mr. Baxter observes in this connection, (see his Works, Vol. III. p. 16,) saw a most glorious vision of the New Jerusalem. But it may be doubted whether this epistle were not of an earlier date than the apo calypse, and it seems most probable that it was, both considering the great age of the apostle, when banished to Patmos, and how naturally some things on which he touches in this epistle, especially relating to antichrist, might have been illus. trated by what he saw there. a We shall see him as he is] Archbishop Tillotson well observeth, and proves at large, that the sight of God is put to express the knowledge and enjoyment of him, because of its excellency and dignity, its largeness and comprehension, its spirituality and quickness, its evidence and certainty. (See his Works. Vol. III. p. 194.) Seneca has some most sublime passages in his ciid epistle, relating to that Divine light which good men should behold in a future state; the very thought of which, he says, will prohibit any thing sordid, base, or malevolent, from settling in the mind that entertains it. law. Therefore Christians should be pure, as he is pure. 293 1 John iii. 3 himself, even as he purifieth himself from every pollution, with a sECT. is pure sincere desire to advance daily in every branch iv. of moral perfection and excellence, till at length he becomes pure, even as he is pure, so far as the Divine holiness can be resembled by any creature in this mortal and imperfect state. 4 Whosoever com. On the other hand, every one who practiseth sin, 4 mitteth sin, trans. practiseth also the violation of the Divine law; gresseth also the law; for sin is the for this is the very nature and essence of sin, transgression of the and what is common to every kind, and every act of it, that sin is the violation of the law, 5 And ye know either natural or revealed. And ye know, that 5 that he was mani- he who is so familiar to our thoughts, and our fested to take away our sins; and in him discourses, even our Divine Master and Sav. iour, was manifested, that he might take away the guilt and power of our sins, by his atonement, and by the sanctifying influences of his Spirit; and there is no kind or degree of sin in him, nothing but what is of the most opposite 6 Whosoever a- nature. It is plain, therefore, that every one 6 bideth in him, sin- who abideth in him, sinneth not, cannot make a er sinneth, hath not trade and practice of it; and that every one seen him, neither who thus habitually and allowedly sinneth, known him. is no sin. neth not whosoev. 7 Little children, hath not seen him nor known him : his views and My dear little children, let no one deceive you 7 • Sin is the violation of the law.] I causes them to discern, and to lament: choose violation as rather a more expressive word than transgression, and so answering more exactly to avoua, which implies not only apavonia, a passing the bounds of God's law, but an attempt, if possible, to annihilate and destroy it. while others, evidently their inferiors, are vain and ignorant enough to conclude themselves perfect, and lacking nothing; but likewise to make one scripture consistent with another, (compare James iii. 2,) and even to reconcile this assertion to other passages in the epistle before us. See chap.i 8-10. Every one who habitually and allowed ly sinneth.] It seems absolutely necessary to interpret the expression thus, not 8 He that practiseth righteousness is only to prevent some of the best of Christ- righteous.] It is very necessary to interians from falling into despair, on account pret the phrase thus, to avoid an indulgence of those remainders of sinful imperfection, as extravagant as the severity we have opwhich their very eminence in religion posed above. For certainly it is not every 294 He that is born of God, doth not commit sin. SECT. he himself is righteous: it is his own image, righteous, even as iv. and he must invariably love and delight in it, he is righteous: and must as invariably abhor sin, as utterly con1 John iii.g trary to his nature. For indeed he who 8 He that compractiseth sin, is of the devil: he imitates his mitteth sin, is of the character, and complies with his instigations; sinneth from the bedevil; for the devil for the devil sinneth from the beginning: he in- ginning. For this troduced sin into the creation of God, and he purpose the Son of continues still to promote it ever since, to the God was manifested, that he might utmost of his power and influence: whereas destroy the works of the appearance of the Son of God was to a the devil. quite different and contrary purpose; for he was manifested in human flesh, that he might dissolve and destroy the works of the devil, that he might recover mankind from the apostasy into which they were seduced by the tempta tions of satan; and delivering them from the bondage of sin, might restore them to the practice of universal righteousness, and thereby to the favour and enjoyment of God. 9 Every one who is born of God, who is regener- 9 Whosoever is ated by Divine grace, and adopted into the born of God, doth not number of his children, doth not practise sin, seed remaineth in because his seed abideth in him; there is an him; and he cannot immortal principle implanted by God in the sin, because he is heart, which will not suffer a man, who hath born of God. received it, entirely to overbear it; and he cannot sin, in such a manner and to such a degree as others, because he is thus born of God. commit sin; for his one who performs some one just or right- Christ is come to overthrow and demolish. eous action, that can be denominated right- Accordingly he has already broken, as it eous; nor can any man be entitled to that character, who doth not in the main course of his life, practise universal right eousness. were, the compages and strength of it; and we may hope it will gradually be levelled, and its very ruins removed. He has certainly done, what has a most pow h Sinneth from the beginning, &c.] Mr. erful tendency to produce such an effect. Limborch imagines this phrase refers to But it seems driving matters to a very repeated acts of sin, and a continued course unjustifiable extremity, to argue from of it which preceded Satan's expulsion hence, as some have done, the utter exfrom heaven. See Lim. Theol. lib. ii. tirpation of all moral and penal evil from cap. xx. sect. 4. But it seems, that the the universe. And were not the judgment use of the present tense implies a continu- so palpably biassed by the affections, as ance in a course of sin; which is indeed we see it to be in many instances, it is the case with respect to this malignant not to be conceived that men of penetra, and unhappy spirit, who continues incor- tion should have laid any stress on so prerigible, notwithstanding all he has already carious an argument. suffered, and all which he certainly knows, he has farther to endure. i Destroy the works of the devil: avon.] This expressive word leads us to look on sin and misery as a fabric, of which the devil is the great architect, and which He cannot sin.] It is certain these words must be taken in something of a qualified sense, or they would prove not only the sinless perfection of every child of God, but also the impeccability of every such person, or the impossibility of his Reflections on the privilege of being born of God. manifest, and the 295 10 In this the In this therefore, and by this, as the grand SECT. children of God are characteristic, are the children of God manifest- iv. children of the dev- ed on the one hand, and the children of the devil, 1 John il; whosoever doeth on the other. Every one who doth not practise i. 10 not righteousness, is righteousness, is not of God; and I may add, not of God, neither he that loveth not as a matter of great consequence, that he who loveth not his brother, as he cannot practise righteousness, a great part of which consists in brotherly love, is not of God; neither can he, without great presumption, pretend to claim a place amongst his children. his brother. IMPROVEMENT. How inestimable a privilege is it to be born of God! What verse infinite reason have those that possess it, to rejoice and be ex- 1 ceeding glad! With what astonishment should we reflect upon the Divine condescension, in admitting us to such an endearing relation! Let us behold with admiration and joy, what manner of love the Father has bestowed upon us, that we sinful wretched mortals, should be called the sons of God! Let us behold how high it rises, how wide it diffuses its effects! How glorious the inheritance, to which in consequence of this we are entitled! The world indeed knows it not; nor do we ourselves completely know it. Even John, the beloved disciple, who lay in the bosom of our Lord, and drank so deep out of the fountain head of knowledge and holiness, even he says, it doth not yet appear what we shall be. 2 But let us, in sweet tranquillity of soul, depend on our heavenly Father, that he will do whatever is becoming his perfect wisdom and goodness, in respect to the advancement and felicity of his own children. During our state of minority, let us be contented to be at his allowance, and rejoice, that we are in the general 2 told, that when Christ, the first born of the family, shall make his second triumphant appearance, we shall also appear with him in glory, new dressed from the grave, to adorn his train, and transformed into his illustrious image, not only with respect to the glories of the body, but the brighter glories of the immortal spirit. With him we shall have an abundant entrance into his everlasting kingdom, and for ever experience the efficacy of that near and intimate vision of him, which we shall there enjoy, to transform us into the same likeness from glory to glory. O, that, sinning, which none have been wild and enthusiastical enough to assert. It must therefore, I think, be understood only as expressing a strong disinclination to sin, in the kind and degree referred to before. And it is certain, there are many passages of scripture, in which the word, cannot, must be taken in such a latitude. Compare Luke xiii. 33; Heb. ix. 5; Neh. vi. 3; Numb. xxii. 18. And this phraseology Raphelius well illustrates by similar passages from the classics. See Annot. ex Polyb. in loc. |