18 unrighteousness is sin: and there is a sin not unto death. We know that whosoever is born of God, sinneth not; but he that is begotten of God, keepeth himself, and that wicked one touch19 eth him not. And we know that we are of God, and the whole 20 world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen.

it means is the despair of critics. The guess of Neander is as good as any other, "that the state of such persons is marked by such a total destitution of the divine life and that as they did not belong to the Christian community and were not Christian brethren, they were not to be prayed for in the same way as the first class; but still they might be the subjects of intercessory prayer in general in order to accomplish their conversion." Whosoever is born of God sinneth not. This is a frequent commonplace in the epistles and gospel of John. Norton translates in v. 18, "we know that whosoever is born of God avoids sin; the child of God guards himself and the wicked one cannot touch him."

19-21. And we know that we are of God, etc. Norton further translates, we are assured that we are of God and that the whole world is subject to the wicked one. And we are assured that the Son of God has come and has given us understanding to know him who is True. And we are with him who is True through his Son Jesus Christ. He is the True God and eternal life." Children, keep yourselves from idols. The contrast in this passage is between the wicked one and the True one, and the instrumentality by which we are to be recovered to the dominion of God, is by the gospel of Christ. He has given us insight

we may know him that is true. The Sinaitic MS. reads, "that we may know that which is true.' The Alexandrian MS. has it "that we may know the true God," and in the following clause but one omits Jesus Christ. This is the true God and eternal life. An argument has been framed from this clause in connection with the preceding words "Jesus Christ," in support of the Trinity or at least the Deity of Jesus Christ, and that the meaning of the passage is that Jesus Christ is the true God and eternal life; but Winer maintains that Christ is not referred to as God in the phrase, "this is the true God," "as the older theologians maintained_on_doctrinal considerations; for in the first place the true God is a constant and exclusive epithet of the Father; and secondly that a warning against idolatry follows and the true God is invariably contrasted with idols." Keep yourselves from idols. A caution that they should not fall back from their Christian integrity into the beggarly elements of the Hebrew ritual, or the Pagan idolatry. So concludes one of the most spiritual books of the Bible, whose author was symbolized by the eagle, for he soared into the very effulgence of divine truth and love and the visible presence chamber of God.

The three MSS. omit "amen," and

into spiritual things, has been the me- their subscription is "The first of dium of our truly knowing God and John.” of planting ourselves in him. That

INTRODUCTION

TO THE

SECOND EPISTLE OF JOHN.

THE best authorities read "the Second of John."

AUTHORSHIP.

It was doubted by many of the early writers whether this epistle was written by John the apostle. Eusebius in the fourth century says, "the two latter epistles of John have been gainsaid." The evidence in their support is by no means decisive. The Muratorian canon mentions two epistles of John, but does not specify which they are. They are not found in the old Syriac version. Clement of Alexandria also speaks of two epistles of John, if the fragment in which this fact is mentioned is genuine. Origen speaks also of two epistles, but says that they were not received by some in his day. Dionysius and Alexander of Alexandria speak of the second epistle and Dionysius of the third. Irenæus quotes the second epistle and attributes it to John, the Lord's disciple. Eusebius evidently was not fully satisfied that the second and third of John were written by the apostle and evangelist. It is claimed by many modern critics that they were written not by John the apostle, but by another John, called the Presbyter or elder, who lived at Ephesus according to Papias, and was nearly a cotemporary with John the apostle. After the fourth century they were generally received as genuine and authentic.

The internal evidence is stronger than the external. Neander remarks that, "the great harmony of coloring, tone and style between the first epistle and the two others favor the opinion of

their being written by the same person; nor can this be counterbalanced by the instances of single expressions that do not occur elsewhere in John's writings." The same remarks might be applied with equal force to the harmony subsisting between the fourth gospel and the three epistles. The points of agreement in vocabulary, idioms and general mold of thought as well as in doctrinal principles and spiritual tone of feeling, are too characteristic and numerous not to induce a strong belief that they are the productions of one and the same author. But the Apocalypse or Revelation is so totally different in all these respects from the gospel of John and the three epistles as to render it very unlikely that the same hand could have penned them all. Bleek says, "the internal evidence is overwhelming in favor of their apostolic and Johannine authorship."

DATE OF COMPOSITION.

Some have assigned it to about A. D. 80, but all conjectures are simply guesses without any assured facts to sustain them; but if written by John the apostle the date must have been previous to A. D. 100, which tradition agrees in fixing upon as about the time of his death.

PLACE.

Whoever was the author, Ephesus has been generally conceded to be the place where the two epistles were composed.

CONTENTS AND OBJECT.

It is a private letter like that of Paul to Philemon, reiterating the lesson of love, elsewhere so forcibly urged in John's writings, as well as illustrated in his life and character, and warning his correspondent to beware of the errors which were breaking into the church and marring its peace and purity.

THE SECOND EPISTLE OF

JOHN.

The Writer salutes the Elect Lady and her Children, emphasizes the Principle of Love, and warns her against the Corruptions springing up in the Church.

THE elder unto the elect lady, and her children, whom I love in the truth; and not I only, but also all they that have known