Commentary on 1 John, Commentary · Chapter 1 · Verse 2
1 JOHN 1.2.
For the life appeared, and we have ſeen it, and bear witneſſe, and ſhew unto you that eternall life which was with the Father, and was manifeſted unto us.
THis Verſe containeth nothing in a manner in it, but what you have mentioned, either in the verſe before, or elſe in the next after it. In it conſider, 1. The dependance of it with the former; the words come in by way of anſwer to an objection.
Obj. If Chriſt was from the beginning, eternal, God, how then could he be ſeen, and heard? John 1.18. No man hath ſeen God at any time.
Anſw. Yes, for that eternall Word of Life was in fulneſſe of time made manifeſt in the fleſh, &c.
2. The order of the words in themſelves; and in plain placing they ſtand thus, For that Life, that Eternall Life, which was with the Father, and which we have ſeen, and thereof we bear witneſſe, and which we ſhew (or declare) unto you, appeared, appeared I ſay unto us.
3. The meaning of the words, which is beſt opened by handling diſtinctly five Propoſitions, which are expreſſe in the Text, Three concerning Chriſt, Two concerning the Apoſtles.
Firſt, Three concerning Chriſt.
1. Chriſt is Life, Life eternall.
2. This Eternall Life, Chriſt, was with the Father.
3. This Eternall Life, which was with the Father, appeared to the Apoſtles.
Secondly, Two concerning the Apoſtles.
1. The Apoſtles and Diſciples ſaw this eternall life.
2. Th… …poſtles and Diſciples bare witneſſe unto, and declared this eternall life to the Church of God.
Propoſit. 1. Chriſt is life eternall.
Life] Therefore called the word of Life, v. 1. hence alſo, John 14.6. though life there is not taken ſo largely as here, There the meaning is, I am the true and right way to eternall life, as appeareth by that which goeth before, from verſe 2. to 6. and the reaſon following verſe 6. Here it is taken for him who liveth in himſelfe, and is the Fountain and Author of all life to us, whether of Nature, or Grace, or Glory. Eternall life] 1 John 5.20. and he is ſo called, becauſe,
1. Himſelfe liveth for ever, Rev. 1.17, 18. Prov. 8.23.
2. To us he is the Author of eternall life, Heb. 5.9. John 18.28.
Ʋſe 1. From hence the God head of Chriſt is argued; and that
1. From his Simplicity, comparing this place with John 5.26. ſee the like 1 Joh. 1.5. & 7. He is therefore free from all compoſition, not onelyonly of matter and form, univerſall and particular, but even of ſubject and adjunct, Ergo, He is God, for theſe ſpeeches are are no Hyperbolies.
2. F…om his Eternity, for no Creature is eternal, but all had their beginning in time.
Ʋſe 2. Hence we ſee a reaſon,
1. Of that ſpeech in Prov. 8. ult. All that hate me love death; ſuch are all they that will not be governed by him, Luke 19.14.
2. Of that ſpeech, Eph. 2.1, 5. men out of Chriſt are dead.
3. Why ungodly and wicked men die eternally, they are out of Chriſt, John 15.6. where is to be tranſlated, not Men, but Angels, Mat. 13.49, 50. the Angels whomſoever they finde out of Chriſt, they caſt into Eternall death, not ſo much becauſe they have deſerved it, for ſo have the godly, but becauſe they are out of Chriſt.
4. Why ſome for a time make a faire Profeſſion, yet hold not out, their life of grace is ſome Land-floud, a torrent for a time, but not fed by any living ſpring, John 4.14.
5. Why the Children of God forſake all for him, Matthew 19.27. Job 2.4.
6. Why the Children of God live for ever, John 14.19. why hath he that believeth Everlaſting life? Becauſe to believe is to lay hold, he that believeth on the Son then, layeth hold on Everlaſting life.
Ʋſe 3. This teacheth every one to labour to finde Chriſt, for in finding him we finde Eternal life, Prov. 8.34.
Propoſit. 2. The Eternall Life, Chriſt, was with the Father.
1. He was with the Father as a nouriſher to the Creature.
1 Suſtaining all, Heb. 1.3.
2 His Church eſpecially, preſerving unto us that Spirituall life which he conveyed unto us. Hence Epheſ. 1.3. all Bleſſings, as Election, verſe 4. Adoption, verſe 5. but when were theſe? before the World was made, 2 Tim. 1.9. hence Iſa. 9.6. he is called, The everlaſting Father.
2. He was with the Father as a delight,
1 To the Father, hence Joh. 17.24. For thou haſt loved, &c. Mat. 3. ult.
2 To the Creature, Prov. 8.31. (rightly tranſlated, Vid. Jun. … ) If the Creature can fill and raviſh us with ſervile delights, how much more can the Perſons of the bleſſed Trinity one another, yea and us alſo? ſeeing the ſeverall delights which are ſcattered in the Creatures, as in Meats, Drinks, Company, Recreation, &c. are not ſo delightfull as Chriſt, Pſal. 4.6, 7. Pſal. 16. ult.
Ʋſe 1. Hence we learn,
1. Our Saviour Chriſts Conjunction with the Father.
2. His Diſtinction from him.
If this life was with the Father, then they were together from all Eternity, and becauſe there cannot be two Eternals, but one Eternal, therefore they muſt needs be conjoyned and united in the ſame Eſſence.
And yet becauſe the one was with the other, there muſt needs be ſome diſtinction between them, which becauſe it cannot be eſſentiall, for their Eſſence is one, neither can it be accidentall, for no Accidents are in God, it muſt needs be Perſonall.
Ʋſe 2. If Chriſt was with the Father in the manner before declared as a Nouriſher, and Delight, then here is an anſwer to that vain cavelling queſtion of Atheiſts.
Obj. If the World be but five thouſand and odde years old, what did God ſo many years before?
Anſ. 1. They nouriſhed, delighted, and ſolaced each other.
2. God ordained Chriſt to be a nouriſher, and ſolacer of his Church, 1 Pet. 1.20. compared with places above mentioned.
Ʋſe 3. If Chriſt was with the Father, in whoſe preſence is fulneſſe of joy, and pleaſure for evermore, as Pſal. 16. ult. then how unſpeakable was the love of Chriſt to ſuch wretches as we are, who for our ſakes would leave his Father, to take part of our miſeries, that we might be partakers of his pleaſures? Would a man think that he whoſe delight was ſo unſpeakable and glorious with his Father, would ſay that which he doth, Pſal. 16.3. for that whole Pſalm is meant of him, or of the whole Church, but principally of him; O where are our hearts, that they can delight no more in him? our fool ſh hearts can delight in any thing more than him.
Ʋſe 4. If Chriſt was with the Father, then the Children of God may comfort themſelves in aſſurance of this point, that we ſhall alſo be with God too, to behold the glory which Chriſt hath with the Father; Chriſt is now where from Eternity he was, John 16.28. and where he now is, he hath prayed that we alſo may be, John 17.24. and doth ſo pray to this day, Rom. 8.34, 35. now him the Father heareth always, John 11.42.
Propoſit. 3. This eternall life which was with the Father, appeared unto the Apoſtles and Diſciples.
What is meant by appeared, foreign was made manifeſt, how was he made manifeſt? in the fleſh, 1 Tim. 3. ult.
True it is, that Chriſt was made manifeſt before the Apoſtles time unto the Patriarchs, and that three ways.
1. By Apparition, in the ſimilitude and ſhape of fleſh, Gen. 18.17. and there he is called Jehovah, and he afterwards prayed unto him, Gen. 27.25. to Hagar, Gen. 16.7.13. to Jacob, to Moſes, Exod. 3.2.4.6. to whom Moſes prayed, Deut. 33.16.
2. By Preaching, Gen. 3.15.
3. By Faith, which maketh things appear which appear not, which maketh things evident which are not ſeen, Heb. 11.1. John 8.16. Gen. 17.17.
But not in the fleſh, not by Incarnation, till the fulneſſe of time was come, which was the Apoſtles times, Gal. 4.4. Gen. 17.17.
Doct. 1. He who was from the beginning with the Father eternall living God, became in the fulneſſe of time truly man.
But of this we have ſpoken at large before, v. 1. and that upon the Feaſt of the Nativity; now at this time, onelyonly ſuch things are to be ſpoken of as appertain to his Incarnation, ſo far forth as it was a manifeſtation of him.
Doct. 2. The Incarnation of Chriſt, and his converſation in the World, was the manifeſtation of him to the Apoſtles and Church of God.
foreign is here called his foreign in 2 Tim. 1.10. it is called foreign which is a Metaphor, as if it were the breaking forth of the Sun from under a Cloud; hence alſo, John 12.46.
For the Reaſon of the Point, this incarnation of Chriſt, &c. was the manifeſtation of him to the Apoſtles and Church of God.
Firſt, To the outward man.
1. Becauſe his Divine Perſon before that time inviſible and ſenſible, by his incarnation became ſenſible and palpable, John 1.18.
2. Becauſe that perſon, though before he was known to the Church of God, yet but obſcurely.
Secondly, It was the manifeſtation of him to the inward man; for though they knew him to be God, Pſal. 110.1. mark our Saviours urging that place, Mat. 22 44, 45. and Man, Gen. 3.15. to be of his Church, the King, Pſal. 2.8 9. the Prieſt, Pſal. 110.4. Dan. 9.17. the Prophet, Deut. 18.18. John 4.25. yet how theſe things ſhould be, they knew not, Luke 1.24. hence Luke 10.22, 23, 24. though they knew his benefits before, yet but obſcurely, and darkly, as wrapped up in a ſhadow, 2 Cor. 3.13. as things ſeen afar off, Heb. 11.13. but now are brought to light by his incarnation, and coming into the World, 2 Tim. 1.10.
Ʋſe 1. For Knowledge, and 2 for Practice. 1. For Knowledge, and hence we learn, 1 The meaning of that difficult place, Heb. 9.7, 8. why was that way into the moſt Holy place ſhut up from the ſight of Gods people? becauſe the way into Heaven was not manifeſted, that being a type of this; but what was that way into Heaven? Chriſt, incarnate, living and dying amongſt us, Heb. 10.19, 20. hence at Chriſts death the veile of the Temple was rent in twain, and ſo the way into the moſt Holy place was opened, M…t. 27.51.
2. The reaſon why the Apoſtles, and Saints of God that lived in thoſe times were indued with a greater and larger meaſure of gifts and graces than ever before, or ſince, which was this, the King beſtows many gifts upon his poor Subjects, when he keepeth retiredly in his Court, but when he comes abroad, and manifeſts himſelfe to publick view, then much more abundantly, Joel 2.28, 29. Chriſt then left his Apoſtles behinde him; as it were his Almoners, to beſtow his Dole and Largeſſe on the Church; we ſee alſo the reaſon why there was a greater meaſure of light of the knowledge of Salvation ſhed ab oad unto the World in thoſe times than ever before, which was, becauſe of Chriſts coming in the fleſh, which was his manifeſtation, and then the Sun riſing, how ſhould not the light break forth more gloriouſly than before? five thouſand were converted at two Sermons, Acts 2.41. & 4.4.
3. The reaſon of ceaſing of Oracles in the Apoſtles time, which was, becauſe Chriſt then appeared, his light brake forth, and what Communion hath light with darkneſſe? 2 Cor. 6.14. and becauſe they were the Devils, 1 Cor. 10.20. when Chriſts Kingdome was partly outward in Solemn Sacrifices and Ceremonies, he ſuffered the Devill to erect the like: but when Chriſts Kingdome became in a manner wholly ſpirituall, (as it did from the time of his appearing in the fleſh) he would not ſuffer his enemy to enjoy any other Kingdome but ſpirituall in the hearts and ſouls of men.
Plutarch renders two other Reaſons, Defectus Oraculorum, but both falſe, and confuted by his own Doctrine; the
Firſt was, becauſe then many wiſe men might ſerve for Oracles.
Secondly, Becauſe happily thoſe ſpirits in time grew old and dyed, the Devil himſelfe made a true confeſſion. See Suidas in vita Auguſti.
4. Why all Ceremonies and Sacrifices were aboliſhed at our Saviours coming, Heb. 10.5. becauſe they were but ſhadows, Col. 2.17. Heb. 10.1. and all ſhadowes vaniſh in the Sun ſhine, which is Chriſt manifeſt in the Fleſh.
5. A difference of Sights, Chriſt was made manifeſt in the fleſh, yet ſome knew him not, John 1.5. 1 Cor. 2.8. when as others did, John 1.14.
And the reaſon why ſome ſaw him not, is Three-fold.
1 They ſhut their own eyes, Acts 28.27.
2 The Devill blinded their eyes, 2 Cor. 4.4.
3 God blinded them, John 12. from 37. to 40.
Ʋſe 2. To reprove all ſuch Chriſtians as are yet ignorant of Chriſt, and know him not, they are now without excuſe, 2 Cor. 4.3. John 15.22. If the veile had ſtill lain over Chriſt, there might have been ſome pretence, now there is none.
Ʋſe 3. To exhort us to walk no longer in darkneſſe, Rom. 13.12, 13. John 12.46. 1 John 3.8. and that while we have the light, John 12.35, 36. which ſeemeth not to be likely to continue long, the fulnes of the Gentiles being almoſt come in, Rom. 11.25, 26. for is not the Vintage and Harveſt of the Gentiles gathered, when ſo few Chriſtians remain? like Iſa. 17.6.
Ʋſe 4. If Chriſts firſt coming was ſuch a manifeſtation of him, then the Children of God ſhould learn hence to meditate what a glorious manifeſtation his ſecond coming will be, 2 Cor. 3. ult. 1 Cor. 13. penult.
Propoſit. 4. The Apoſtles ſaw this eternal life made manifeſt in the fleſh.
The Truth it is apparent, John 1.14.
The Obſervations ariſing from hence are theſe.
1 The truth of our Saviours Incarnation.
2 The bleſſedneſſe of the Apoſtles in ſeeing what others deſired and could not; but of theſe we have ſpoken before, ver. 1.
Propoſit. 5. The Apoſtles bare witneſſe unto and declared this eternal life unto the Church of God.
For the meaning of this, to bear witneſſe unto Chriſt, and to declare him to the Church, is all one, they bare witneſſe unto him by declaring of him, they declared him by bearing witneſſe unto him.
Hence it was, that when he appointed them to be declarers, and publiſhers of his Goſpel to all the World, he appointed them onelyonly to bear witneſſe to him, Acts 1.8. ſo alſo is witneſſing put for declaring, Acts 20.21.
For the confirmation of this Propoſition, not to heap many places in a clear truth, take theſe two, Acts 10.30, 40, 41. Acts 5.32.
But how could the Apoſtles bear witneſſe to Chriſt, ſeeing he receiveth not the teſtimony of men? John 5.33, 34.
The teſtimonies of men are of two ſorts, as all Arguments in Logick are of double force.
1. For confirmation, ſuch our Saviour refuſeth, as having greater, John 5.36, 37.
2. For declaration, ſuch our Saviour embraceth, as appointing his Diſciples to that end, and indeed if he would have had witneſſes for confirmation, he would rather have ſent Solomon in all his royalty, and ſuch others as he, men of credit and honour, than poor Fiſher-men; if therefore the Pope and his Clergy were not greater than Peter and the Apoſtles, they would not challenge to themſelves power to give authority to the Scriptures, for are not ſuch men for confirmation?
Queſt. But why would our Saviour have ſush poor and ſimple men to be his witneſſes, and to declare and preach him, rather than Gamaliel, and the other Rabbins of the Jewes.
Anſw. 1. To magnifie his power, who was able to perſwade the whole World to embrace him and his Doctrin by ſuch weak inſtruments, 2 Cor. 4.7. Acts 4.33. Acts 4.13.
2. To take away and prevent a ſlander, which otherwiſe might have been raiſed upon the Doctrin of the Goſpel, that it had been the device of a mans brain, an human policy deviſed by great men, to keep the reſt in awe, 1 Cor. 2.8. & 6. Many prophane Atheiſts are ready now ſo to deem, and ſpeak of it as it is, how much more if theſe had ſeen great men and Princes embracing it, and ſetting it forward at firſt? At the firſt Satan hindered Religion, by perſwading the World that the Profeſſors thereof were enemies to the State, Acts 16.20, 21. but when long experience proved none more faithfull, now he goeth about to perſwade, that Princes deviſed it for their own turn.
3. To teach all Miniſters, both how to become moſt able, and ſufficient Preachers of the Goſpell, and alſo to deliver the Goſpel ſo as may be moſt for Gods glory. If Learning, and skill in all Human knowledge would have made us moſt able Miniſters of his Goſpel, he would either have choſen ſuch to have been his Witneſſes, or have made them ſuch, by inſtructing them thereafter in that three years ſpace when he abode with them; but he found them ignorant Fiſhermen, and left them very raw and rude in the knowledge, yea even of the Principles of Religion, Acts 1.8. and yet in one hour, fifty dayes after, by the ſending of the Holy Ghoſt, he made them more able Miniſters than all the Prophets before them, and their Fathers, Schoolmen, and the late reſtorers of the Goſpel ſince, to ſhew us, that howſoever we muſt not neglect the help of Studies of the Arts, and Tongues, for want of immediate revelation, yet theſe are not the things that make us more ſufficient, but we above all things are to deſire, and ſtrive with God, for the annointment of his Spirit, mentioned 1 John 2.27. And Again, the Apoſtles being ſuch ſimple men, were fitted to deliver it ſo as might be moſt for Gods glory, not in excellency of words, but in evidence of the Spirit, 1 Cor. 4.5. and therefore Paul, (though otherwiſe a learned man) imitated their ſimplicity, 1 Cor. 2.12, 13. And here Chemnitius his modeſty is to be commended, who when he cometh to ſpeak of ſome points of Divinity, carved out by the School-men too curiouſly, is wont to ſay, Hac non ſapiunt Piſcatoriam ſapientiam.
Ʋſe 1. Behold then the great and fearfull unthankfulneſſe of the World, who put moſt of theſe men to death, who did declare unto them Eternall Life.
Ʋſe 2. If the Apoſtles ſhew unto us Eternall Life, it is eaſie to diſcern how far they be from Eternall Life, who doe not receive their Witneſſe; alas, how many poor ſouls through the greateſt part of the World, Jewes, Turks, all the reſt of the Pagans and Infidells are by this means cut off from all hope of Eternal Life? how true alas is that ſpeech of our Saviour, Mat. 7.13, 14. many there be who go in the broad way to deſtruction?
Ʋſe 3. Then how much to blame are the Wolves (rather than Shepheards) of the Church of Rome, who ſhut and lock up from the people in a ſtrange Tongue the Writings of the Prophets and Apoſtles? is not this one way to barre them from Eternall Life? how truly upon them is that verified? Luke 11.32.
Ʋſe 4. Then we all of us are to be exhorted diligently to be converſant in the Writings of the Apoſtles, John 5.39. where what our Saviour ſpake of the Writings of the Prophets, my Text ſpeaketh the very ſame of the Writings of the Apoſtles, they bear witneſſe of Chriſt, and ſhew unto us Eternall Life; and as the Apoſtle ſpake unto our Saviour, ſo may we to them, John 6.68. Miniſters moſt of all are to be converſant in their Writings, becauſe they ſucceed the Apoſtles in bearing witneſſe unto Chriſt, and declaring of him, ſo little differing from that of theirs, elſe we bring a curſe upon our own heads, Gal. 1.8. which if the Church of Rome had remembred, they would never have thruſt out the Apoſtles from the Chairs of their Profeſſors, and brought in the Sentences of Peter Lombard; but we are to follow Timothies example, 2 Tim. 3.15, 16, 17. and all Chriſtians are to imitate the forwardneſſe of Chriſtians in Chryſoſtoms time.
Ʋſe 5. Then we are to praiſe the Lords goodneſſe unto us, who hath granted unto us their Writings. Conſider the like example, Pſal. 147.12, 19, 20. It was a great preferment to the Jewes to have the Writings of the Prophets, Rom. 3.1, 2. but their witneſſe of Chriſt is much more dark and obſcure than this of the Apoſtles; without their Writings, we ſhould but have groped after God, Acts 17.27. and as for Chriſt, this Eternall Life, we ſhould never have dreamed of him: the Lord make us more thankfull, and more carefull to walk more worthy of them, leſt he take them from us.