1
JOHN
( HTML Transcription, new format and editing from the
book published by Banner of Truth 1973
and first published 1866, copyright
by Alan Newble 2006.)
Due to wholesale filching of
entire websites by N.American organisations, e.g. "Praize", "Sermon-Index" and
"Anointed" I have deliberately left out critical parts, ie the last chapter, of
many works. This work brings you the first eight chapters, only, for the above,
and also possible copyright implications.)
PRELIMINARY CHAPTERS - GENERAL AIM OF THE
BOOK.
I. THE DOCTRINE AND FELLOWSHIP OF THE APOSTLES.
"
That which we have seen and heard declare we unto you, that ye also may have
fellowship with us; and truly our fellowship is with the Father, and with his
son Jesus Christ." -1. 3.
"They continued stedfastly in the Apostles'
doctrine and fellowship." - ACTS ii. 42.
EVIDENTLY the desire and aim of the writer of this Epistle
is to place all to whom it comes in the same advantageous position which he
himself and his fellow-apostles enjoyed, as regards the knowledge of God in
Christ, and the full enjoyment of the holy and divine fellowship which that
knowledge implies. That is his great design throughout; and this is his
announcement of it at the very beginning of his treatise.
Some think
that he is here pointing to his Gospel, and that, in fact, this Epistle was
meant to accompany that previously published narrative, either as a sort of
supplement and appendix, or as an introductory letter, explaining and enforcing
the lessons of his great biography of his Master. It may be so, although I
incline, after some vacillation, to my early-formed opinion as to that
biography being the loved disciple's last work. And here, at any rate, I rather
understand him as referring, not to that particular book at all, but to his
ordinary manner of teaching, and its ordinary scope ; and as including in the
reference all his brethren in the apostleship. When he says, "That which we
have seen and heard declare we unto you," I cannot doubt that he means to
indicate generally the "apostles' doctrine" (Acts ii. 42) - the common doctrine
of all of them alike. "That which we have seen and heard" - all of us alike -
"declare we" - all of us alike - in order that we may have you, our disciples
and scholars, our hearers and readers, to be sharers with us in our knowledge
and in our fellowship. We would have all the privileges of both attainments
common between you and us.
In regard, indeed, to knowledge, we cannot
make you as well off as we ourselves have been; not at least so far as
knowledge comes through the direct information of the senses, and is verified
by their testimony. We have "heard, and seen, and looked, and handled" (ver.
1). We have had a personal acquaintance with Jesus in the flesh, and have come
into personal contact in the flesh with whatever of God was manifested in him,
by him, through him. We have gazed into his face; we have hung upon his lips; -
I, John, have leaned on his breast. We cannot make you partakers with us in
that way of "knowing Christ after the flesh" (2 Cor. v. 16); nor consequently
in the sort of fellowship, so satisfying and soothing, "after the flesh," for
which it furnished the occasion and the means. Even if we could, we would not
consider that enough for you - enough for the expression of our good will to
you - enough to meet and satisfy the necessity of your case.
For we have
ourselves experienced a great change since the sensible means and opportunities
of knowledge and fellowship have been withdrawn. That former knowledge of
Christ, with the fellowship that accompanied and grew out of it, ranks with us
among the "old things that have passed away." We have all learned to say with
our brother Paul, "Yea, though I have known Christ after the flesh, yet now
henceforth know I him no more" (2 Cor. v 16). It is not of course that we
forget, or ever can forget, all the intercourse we have had in the flesh with
our loved and loving Master when he was with us on the earth. Never can we
cease to cherish in our hearts the holy and blessed memories of these precious
historical years. But the Holy Ghost has come "to teach us all things, and
bring all things to our remembrance, whatever Christ then said unto us" (John
xiv. 26). That former knowledge does not depart; it is not obliterated or
annihilated. But it has become new - totally new - invested with a new
spiritual meaning and power; presenting to the spiritual eye a new aspect of
light and love.
It is true that what, under this new spiritual
illumination, "we have heard, and seen, and looked at, and handled, of the Word
of life," is simply what, "after the flesh," we had "heard, and seen, and
looked at, and handled" before. It is nothing else - nothing more. But it is
all new; radiant in new light - instinct with new life and love. With new ears,
new eyes, new hands, we have listened, and gazed, and felt. It is a new
knowledge that we have got, and consequently also a new fellowship. And it is
into that new knowledge and that new fellowship, not into the old, that we
would have you to enter as joint participators with us.
I. As to the
knowledge, "That which we have seen and heard declare we unto you;" that which
we have seen and heard of the "Word of life;" "the Life;" which "was
manifested;" "that Eternal Life which was with the Father, and was manifested
unto us" (vers. 1, 2). These names and descriptions of the Son undoubtedly
refer, in the first instance, to his eternal relation to the Father ; of whose
nature he is the image, of whose will he is the expression, of whose life he is
the partner and the communicator. But this eternal relation - what he is to the
Father from everlasting - must be viewed now in connection with what he is as
he dwells among us on the earth. It is "the man Christ Jesus" who is the
"manifested life." He is so from first to last, during all the days of his
flesh; from his being "made of a woman, made under the law," to his being "made
sin and made a curse" for us, and thereafter, "for his obedience unto death,
even the death of the cross, highly exalted;" from the Baptist's introduction
of him to John and others of the apostles as "the Lamb of God that taketh away
the sin of the world," to the hour when, as John so emphatically testifies, his
side was pierced, and "there came out blood and water." Every intervening
incident, every miracle, every discourse, every act of grace, every word of
wisdom and of love, is a part of this manifestation. In every one of them "the
eternal life which was with the Father is manifested to us." He who liveth with
the Father evermore, dwelling in his bosom, is manifesting to us in himself -
in his manhood, in his feelings, sayings, doings, sufferings, as a man dwelling
among us - what that life is, - not liable to time's accidents and passions,
but Unchanging, eternal, imperturbable, - which he shares with the Everlasting
Father, - and which now he shares also with us, and we with him. In the midst
of all the conditions of our death this life is thus manifested. For he who is
the life takes our death. Not otherwise could "that eternal life which was with
the Father be manifested unto us." For we are dead. If it were not so, what
need would there be of a new manifestation of life to us? Originally the divine
life was imparted to man, the divine manner of living - for he was made in the
image of God. But now that image being lost or broken and marred by sin, death
is our portion - our very nature; death - a manner of being the reverse and
opposite of God's; having in it no element of changeless repose, but tumultuous
tossings of guilt, fear, wrath, and hatred. Such are we to whom the eternal
life which was with the Father is to be manifested. We are thus dead ; -
sentenced by a righteous doom, as transgressors, to this death ; - already and
hopelessly involved in its uneasy, restless darkness. How then can life, the
life which is with the Father, be manifested to us, if it be not life that
overcomes this dark death, - which is itself the death of it, - which
completely disposes of it, and puts it finally and for ever out of the way
?
So he who is "the eternal life which was with the Father" is
"manifested to us" as "destroying this death." He destroys it in the only way
in which it can be destroyed righteously, and therefore thoroughly - by taking
it upon himself, bearing it for us in our stead, dying the very death which we
have most justly deserved and incurred. So he gives clear and certain assurance
that this death of ours need not stand in the way of our having the life of God
manifested to us, - and that too in even a higher sense and to higher ends than
it was or could be manifested to man at first.
Far now that life of God
is manifested personally - in one who is himself "the life," being "the Son
dwelling in the bosom of the Father." He who so wondrously and so effectually
takes our death from us is himself the life - "that eternal life which was with
the Father and is manifested to us;" - so manifested that as he takes our death
he gives us his life; he being one with us and we one with him. So, in him who
is "the life" we enter into life; - into that eternal life with the Father
wherein there can be no more any element of unquiet guilt or stormy passion,
but only trust, and love, and peace evermore.
"The life was thus
manifested" while the Word of life, "made flesh, dwelt among us full of grace
and truth ; and we beheld his glory" - we, his apostles - "the glory as of the
only begotten of the Father" (John i. 14). What we beheld of his glory, as on
the mount of transfiguration, we could not indeed then understand, any more
than we could understand what we heard Moses and Elijah talking with him about,
- "the decease to be accomplished at Jerusalem;" or what we witnessed of his
agony in the garden, in the near prospect of that decease. What our bodily
senses then perceived was all dark to our minds, our souls, our hearts;
insomuch that when he was taken away we accounted him lost, and ourselves lost
with him, and could but cry woefully - "We trusted that it had been he which
should have redeemed Israel" (Luke xxiv. 21). But new senses of spiritual
insight, hearing, touch, have been imparted to us, or opened up in us. And the
whole meaning of that exchange of our doomed accursed death for his blessed
divine life - which all the while he was among us he was working out - has
flashed upon us; - placing in a new light, and investing with new grace and
glory, all that presence of our Lord and Master with us, which otherwise must
have been to us as a tale that is told.
To have declared to you what we
saw and heard, as we saw and heard it at the time, would have been of little
avail. The most life-like photographic painting, the most word-for-word
shorthand reporting, could only have placed you in the position of our brother
Philip, to whom, as representing us all, the Lord had occasion so pathetically
to put the question, "Have I been so long with you, and yet hast thou not known
me, Philip ?"
He added, however, then, "He that hath seen me hath seen
the Father." And now we can say that we have seen him. All that we witnessed of
the grace and truth of which he was full when, as the Word made flesh, he dwelt
among us, we can now say that we have seen. It is all now before us in its true
significancy, as the revelation of "the eternal life which was with the Father
and was manifested to us."
What that "eternal life" is; how he is that
life with the Father - righteous, holy, loving; how he is that life to us,
miserably dead in sin; this is what is manifested in him as he was on earth,
and in all that he taught, and did, and suffered. And it is as manifesting this
that we, his apostles, "declare unto you that which we have seen and heard."
Taught by the Spirit, we would have you to know, taught also by the Spirit,
what that eternal life is of which the Lord himself testifies in his farewell
prayer for his people, when he says: "This is life eternal, that they may know
thee, the only true God, and Jesus Christ whom thou hast sent" (John xvii.
3).
II. So much for the communicated knowledge. The communicated
fellowship comes next - "That ye may have fellowship with us." The meaning
plainly is, that you may share our fellowship, which truly " is with the
Father, and with his Son Jesus Christ" (ver. 3). The object and the nature of
this fellowship - "the apostles' fellowship" (Acts ii. 42) - fall now to be
considered.
1. The object of this fellowship is the Father and the
Son. I say the object, for there is but one. No doubt the Father and the Son
may be considered separately, as two distinct persons with whom you may have
fellowship. And in some views and for some ends it may be quite warrantable,
and even necessary, to distinguish the fellowship which you have with the
Father from that which you have with his Son Jesus Christ. As Christ is the
way, the true and living way, to the Father, so fellowship with him as such
must evidently be preparatory to fellowship with the Father. But it is not thus
that Christ is here represented. He is not put before the Father as the way to
the Father, fellowship with whom is the means leading to fellowship with the
Father as the end. He is associated with the Father. Together, in their mutual
relation to one another and their mutual mind or heart to one another, they
constitute the one object of this fellowship.
The Father and his Son
Jesus Christ; not each apart, but the two - both of them - together ; with
whatever the Spirit of the Father and the Son may be commissioned to show, and
your spirits may be enabled to take in, of the "counsel of peace" that is
"between them" both; that is what is presented to you as the object of your
fellowship.
It is a great idea. Who can grasp it ?
A father and a
son among men; both of them wise, upright, holy, loving; of one mind and heart;
perfectly understanding one another; perfectly open to one another; perfectly
confiding in one another; together bent upon some one great and good
undertaking; engrossed thoroughly in some one grand pursuit, characterised by
consummate genius and rare benevolence ; - that might be an impressive, an
attractive picture. To be allowed to make acquaintance with them in their own
dwelling where they are at home together; to be admitted into their study where
they consult together; to watch the father's face when the son goes out on any
errand or for any work agreed upon between them; to witness the embrace
awaiting him on his return; to go with the son, as, through ignominy, and
suffering, and toil, and blood, and loathsome contact with filth and crime, he
makes his way to yonder outcast, and see how it is his father's pity for that
outcast that is ever uppermost in his thoughts, how it is his father that he
would have to get the praise of every kind word spoken and every sore wound
healed; to sit beside the father and observe with what thrilling interest his
whole soul is thrown into what his son is doing; and when they come to talk it
all over together, when their glistening eyes meet, and their bosoms bound to
one another, to be there to see; - that were a privilege worth living for,
worth dying for. Such as that, only in an infinitely enhanced measure of grace
and glory, is the object presented to you for your fellowship. For the
illustration so fails as to be almost indecorous.
The Eternal Father and
the Eternal Son ; what the Father is to the Son and the Son to the Father from
everlasting ; the Father's purpose in eternity to glorify the Son as heir of
all things; the Son's consent in eternity to be the Lamb slain; the covenant of
electing love securing the fulfilment of the Father's decree and the Son's
satisfaction in the seeing of his seed ; - then, the, amazing concert of that
creation-week when the Son, as the Eternal Wisdom, was with the Father, being
"daily his delight, rejoicing always before him, rejoicing in the habitable
parts of his earth, his delights being with the children of men;" - then, the
Son's manifold ministrations as the angel of the covenant on the Father's
behalf among these children of men from age to age till his coming in the flesh
- and then, still further - more signal sight still - what the Father and his
Son Jesus Christ are to one another, how they feel toward one another, what is
the amazing unity between them, all through the deep humiliation of the manger,
the wilderness, the synagogues and sea of Galilee, the streets and temple of
Jerusalem, the garden and the cross - what, finally, is that sitting of the Son
at the Father's right hand which is now, and that coming of the Son in his own
glory and the Father's which is to be shortly; - such is the object of "the
apostles' fellowship" and yours. It is fellowship "with the Father and his Son
Jesus Christ."
2. The nature of the fellowship can be truly known
only by experience. In so far as it can be described, in its conditions, its
practical working, and its effects, it is brought out in the whole teaching of
this epistle, of which it may be said to be the theme. But a few particulars
may here be indicated : -
(1.) That it implies intelligence and insight I
need scarcely repeat; such intelligence and insight as the Spirit alone can
give. No man naturally has it; no man naturally cares to have it. You may tell
me, in my natural state, of tangible benefits of some sort coming to me,
through some arrangement between the Father and his Son Jesus Christ, of which
somehow I get the good. I can understand that, and take some interest in that.
The notion of my being let off from suffering the pains of hell, and of
indulgence being extended to my faults and failings, in consequence of
something that Christ has done and suffered for me - which he pleads on my
behalf, and which God is pleased so far to accept as to listen favourably to
his pleading - is a notion intelligible enough, congenial and welcome enough,
to my natural mind. But this is very different from my having fellowship in
that matter, even as thus put and thus understood, with the Father and with his
Son Jesus Christ. Even while reckoning with reckless confidence on impunity
coming to me in virtue of some transaction between the Father and the Son, I
may be profoundly and most stupidly indifferent as to what that transaction
really is, and what the Father and the Son are to one another in it. In such a
state of mind there can be no "fellowship with the Father and with his Son
Jesus Christ."
(2.) There must be faith: personal, appropriating, and
assured faith; in order that the intelligence, the insight, may be quickened by
a vivid sense of real personal interest and concern. There must be faith: not a
vague and doubtful reliance on the chance, one might say, of some sort of
deliverance turning up at last, through the mediation of the Son with the
Father ; but faith identifying me with the Son, and shutting me up into the
Son, in that very mediation itself. There can be no fellowship without this
faith; it is the ground and means of the fellowship; it is, in fact, the
fellowship itself in essenc - in germ, embryo, or seed. For if I grasp Christ,
or rather if He grasps me, in a close indissoluble union, I am to the Father,
in a manner, what he is ; and the Father is to me what he is to him. What
passes between the Father and the Son is now to me as if it passed - nay, as
really passing - between the Father and me. It has all a personal bearing upon
myself; I am personally involved in it.
Is it then a kind of selfishness
after all - selfishness refined and spiritualised, the care of my soul rather
than my body, my eternal rather than my temporal well-being, - but still the
care of myself? Nay, it is the death of self. For, first, even in the urgency
of its first almost instinctive and inarticulate cry for safety - "What must I
do?" - it springs from such a sight and sense of sin and ruin as carries in it
an apprehension of the holy and awful name of God and the just claims of God
being paramount over all. Then, secondly, in its saving efficacy, it is a going
out of self to God in Christ; an acceptance of God in Christ; an embracing of
God in Christ; - having in it as little of what is self-regarding and
self-seeking as that little child's nestling in its mother's bosom has. And
thirdly, as the preparation for the fellowship, or as being itself the
fellowship, it is the casting of myself, with ever-increasing cordiality of
acquiescence and consent, into that glorious plan of everlasting love, in which
I am nothing and Christ is all in all - of which, when I join the company of
all the saved, it will be my joy and theirs to ascribe all the praise "unto him
that sitteth upon the throne, and unto the Lamb, for ever and
ever."
(3.) This fellowship is of a transforming, conforming,
assimilating character. In it you become actually partakers with the Father and
the Son in nature and in counsel. For fellowship is participation; it is
partnership. The Father and the Son take you into partnership with them.
Plainly this cannot be, unless you are made "partakers of the divine nature"
unless your nature is getting to be moulded into conformity with the nature of
the Father and the Son. For this end in part, or chiefly, that "eternal life
which was with the Father has been manifested to you" in your human nature,
that through his dwelling in you by his Spirit - and so being "revealed in
you,"- that human nature may become in you what it was when he made it his. Not
otherwise can there be community or identity of interest between him and you;
not otherwise than by there being community or identity of nature.
(4).
It is a fellowship of sympathy. Being of one mind, in this partnership, with
the Father and the Son, you are of one heart too. Seeing all things, all
persons, and all events, in the light in which the Father and the Son see them,
you are affected by them and towards them, as the Father and the Son are.
Judging as they judge, you feel as they feel you do so with reference to all
that you come in contact with; all that concerns, or may concern, that great
business in which you are partners or fellows, fellow-wishers and
fellow-workers, with the Father and the Son. What the business is you know. It
is that of which the child of twelve years spoke to his mother and Joseph,
"Wist ye not that I must be about my Father's business?" In what spirit, and
after what manner, the Father and the Son are "about that business" you also
know. You know how, on the Father's behalf, and as having the Father always
going along with him, the Son went about it all his lifelong on earth. The
Father and the Son welcome - nay they solicit - your fellowship, partnership,
co-operation, sympathy, in that business. The Spirit is manifesting in you that
"eternal life which was with the Father and was manifested to us," for this
very end, that you may enter with us into that business which is the Father's
and the Son's - with full sympathy and with all your hearts. It is the business
of glorifying the Father. It is the business of feeding the hungry, healing the
sick, comforting the sorrowful, speaking a word in season to the weary. It is
the business of going about to do good. It is the business of seeking and
saving the lost. It is the business of laying down life for the brethren."
(5.) The fellowship is one of joy. Intelligence, faith, conformity of
mind, sympathy of heart, all culminate in joy in God; entering into the joy of
the Lord. For there is joy in heaven. And if you, receiving what the apostles
declare to you of what they have seen and heard - receiving that eternal life
which was with the Father and was manifested to them - have fellowship with
them in their fellowship with the Father and his Son Jesus Christ - the end of
all their writing to you is fulfilled - "that your joy may be full" (ver. 4).
Fulness of joy it well may be, if you share the joy of the Father and the Son:
truly a joy that is "unspeakable and full of glory." Into that joy, as the joy
of ineffable complacency between the Father and the Son from everlasting to
everlasting - in the counsels of a past eternity, in the present triumphs of
grace, in the consummated glory of the eternity that is to come - you are
called to enter - you are to have fellowship in it with the Father and the Son.
Is the thought too vast - indistinct - infinite? Nay then, in that "eternal
life which was with the Father being manifested to you," - in the Son coming
forth from the Father - you have the joy in which you are to have fellowship
with him and with the Father brought home to you with more of definiteness.
When the earth was prepared for man, and for the acting out of all heaven's
purpose of grace to man, "I was," says the Son, "with the Father," - "daily his
delight, rejoicing always before him." When he came in the flesh to execute
that purpose, once at least in his humiliation, it is testified of him that he
"rejoiced in spirit;" - it was when he said, "I thank thee, 0 Father, Lord of
heaven and earth, that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes : even so, Father; for so it seemed good in
thy sight" (Luke x. 21). Into that joy of holy acquiescence in the wise and
holy sovereignty of the Father you can enter. And you can hear him and obey
him, when, bringing home one and another of the poor wandering sheep he came to
seek, he makes his appeal to you as knowing his mind and entering into his
heart; - "Rejoice with me for I have found that which was lost." Rejoice with
me. Yes! Rejoice with me, as my Father calls me to rejoice with him! " It is
meet that we should make merry and be glad, for this our brother was dead and
is alive again, was lost and is found."
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Chapter Two
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