1 John 2:15 Komentář

Here the apostle encourages against sins of infirmity (Jo1 2:1, Jo1 2:2), shows the true knowledge and love of God (Jo1 2:3-6), renews the precept of fraternal love (Jo1 2:7-11), addresses the several ages of Christians (Jo1 2:12-14), warns against worldly love (Jo1 2:15-17), against seducers (Jo1 2:18, Jo1 2:19), shows the security of true Christians (Jo1 2:20-27), and advises to abide in Christ (Jo1 2:28, Jo1 2:29).

INTRODUCTION TO 1 JOHN 2 In this chapter the apostle comforts the saints under a sense of sin; urges them to an observance of the commandments of God, in imitation of Christ, particularly to the new commandment of brotherly love, and gives his reasons for it; dehorts them from the love of the world, and the things of it; cautions them against false teachers and antichrists, and exhorts them to abide in Christ, and persevere in the faith of him. He first declares that the end of his writing was to prevent their sinning; but supposing any should fall into sin through infirmity, he comforts them with the consideration of the advocacy of Christ, and of his being the propitiation for the sins both of Jews and Gentiles, Jo1 2:1, and whereas some persons might boast of their knowledge of Christ, and neglect his commands, he observes, that the keeping of them is the best evidence of true knowledge, and of the sincerity of their love to God, and of their being in Christ; and that such who show no regard to them are liars, and the truth is not in them; and such that profess to be in Christ and abide in him, ought to walk as they have him for an example, Jo1 2:3, and instances in a particular commandment, to love one another, which on different accounts is called an old and a new commandment, and which has been verified both in Christ and his people; for which a reason is given in the latter, the darkness being past, and the true light shining, Jo1 2:7, upon which some propositions are founded, as that he that professes to be in the light, and hates his brother, is in darkness to this very moment; and that he that loves his brother is evidently in the light, nor will he easily give or take offence; and that he that hates his brother is not only in darkness, but walks in it, being blinded by it, and so knows not whither he is going, Jo1 2:9, and this commandment of love the apostle writes to the saints, as distinguished into the several classes of fathers, young men, and children; and urges it on them from the consideration of the blessings of grace peculiar to them; as ancient knowledge to fathers, strength and victory to young men, knowledge of the Father, and remission of sins, to children, Jo1 2:12, and then he dissuades from the love of worldly things, seeing the love of them is not consistent with the love of God; and seeing the things that are in it are vain and sinful, and are not of God, but of the world; and since the world and its lust pass away, when he that does the will of God abides for ever, Jo1 2:15, he next observes unto them, that there were many antichrists in the world; which was an evidence of its being the last time; and these he describes as schismatics and apostates from the Christian churches, Jo1 2:18, but as for the saints he writes to, they were of another character, they were truly Christians, having an anointing from the Holy One, by which they knew all things; nor did the apostle write to them as ignorant, but as knowing persons, and able to distinguish between truth and error, Jo1 2:20, and then he goes on with his description of antichristian liars, showing that they were such who denied Jesus to be the Messiah, and the relation that is between the Father and the Son, Jo1 2:22, and closes the chapter with an exhortation to perseverance in the doctrine of Christ; since it was what they had heard from the beginning, and since by so doing they would continue in the Father and in the Son, and besides had the promise of eternal life, Jo1 2:24, and indeed this was the main thing in view in writing to them concerning seducers, to preserve them from them, though indeed this was in a great measure needless, since the anointing they had received abode in them; and taught them all things, and according as they regarded its teaching they would abide in Christ, Jo1 2:26, to which he exhorts them from the consideration of that boldness and confidence it would give them at his appearance, who they must know is righteous, and so that everyone that doth righteousness is born of him, Jo1 2:28.

Love not the world,.... The habitable earth, the world in which men live; this is not to be loved by saints, as if it was their habitation, where they are always to be, and so loath to remove from it, seeing they are but sojourners, and pilgrims, and strangers here; this is not their rest, nor dwellingplace, their continuing city, or proper country, that is heaven. Nor should they love the men of the world, who are as they came into it, are of it, and mind the things of it, and lie in wickedness, and are wicked men; for though these are to be loved, as men, as fellow creatures, and their good, both spiritual and temporal, is to be sought, and good is to be done to them, as much as lies in our power, both with respect to soul and body; yet their company is not to be chosen, and preferred to the saints, but to be shunned and avoided, as disagreeable and dangerous; their evil conversation, and wicked communications, are not to be loved, but abhorred, and their works of darkness are to be reproved; nor are their ways to be imitated, and their customs followed, or their manners to be conformed unto: neither the things that are in the world; good men that are in the world, though they are not of the world, are to be loved; and the kingdom of Christ, though it is not of the world, yet it is in the world, and is to be regarded and promoted to the uttermost; and there are the natural and civil things of the world, called this world's goods, which may be loved within due bounds, and used in a proper manner, though they are not to be loved inordinately and abused. This is the character of worldly men; so the Jews call such, , "such that love world" (g). Near relations and friends in the world, and the blessings of life, may be loved and enjoyed in their way, but not above God and Christ, or so as to take up satisfaction and contentment in them, to make idols of them, and put trust and confidence in them, and prefer them to spiritual and heavenly things, and be so taken with them, as to be unconcerned for, and careless about the other; but the evil things of the world, or at least the evil use of them, and affection for them, are here intended, as appears from the following verse. Now it is chiefly with respect to the fathers, and young men, that this exhortation is given; and the repetition of what is said to them before is made, to introduce this; which is exceeding suitable to their age and characters. Old men are apt to be covetous, and love the world and worldly things, just when they are going out of it, and about to leave them; and young men are apt to be carried away with lust, vanity, ambition, and pride: and therefore, from each of these, the apostle dissuades, from the following arguments, if any man love the world, the love of the Father is not in him; that is, "the love of God", as the Alexandrian copy and the Ethiopic version read; who is the Father of Christ, and of all the elect in him; and who is indeed, by creation, the Father of all men, the Father of spirits, of the souls of men, and of angels, and the Father of mercies and of lights, and by the love of him is meant, either the love with which he loves his people, and which being shed abroad in the heart, attracts the soul to himself, and causes it to love him above the world, and all things in it; and such an one esteems of it, and an interest in it, more than life, and all the enjoyments of it, and is by it loosened to the world, and sets light by it, and can part with all good things in it, and suffer all evil things cheerfully, under the constraints and influence of this love; so that it is a clear case, that when the affections of men are set upon the world, and they are glued to the things of it, their hearts are not warmed with a sense of the love of God, or, that is not sensibly in them, or shed abroad in their hearts: or else by the love of God is meant love to God, which is inconsistent with the love of the world, or with such an inordinate love of mammon, as to serve it; for a man may as soon serve two masters, as serve God and mammon, which he can never do truly, faithfully, and affectionately; and which also is not consistent with friendship with the men of the world, or a conversation and fellowship with them in things that are evil, whether superstition or profaneness; see Mat 6:24. (g) Kimchi in Psal. xlix. 9. Ben Melech in ib. ver. 14.

"For the world," he says, "is in the wicked one." Is not the world, and all that is in the world, called God's creation and very good? Yes. But, "The lust of the flesh, the lust of the eyes, and the ambition of the world," which arise from the perversion of life, "are not of the Father, but of the world," and of you.

But there are some rich women, and wealthy in the fertility of means, who prefer their own wealth, and contend that they ought to use these blessings. Let them know first of all that she is rich who is rich in God; that she is wealthy who is wealthy in Christ; that those are blessings which are spiritual, divine, heavenly, which lead us to God, which abide with us in perpetual possession with God. But whatever things are earthly, and have been received in this world, and will remain here with the world, ought so to be contemned even as the world itself is contemned, whose pomps and delights we have already renounced when by a blessed passage we came to God, John stimulates and exhorts us, witnessing with a spiritual and heavenly voice. "Love not the world," says he, "neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever."

We add, also, and say, "Thy will be done, as in heaven so in earth; "not that God should do what He wills, but that we may be able to do what God wills. For who resists God, that l He may not do what He wills? But since we are hindered by the devil from obeying with our thought and deed God's will in all things, we pray and ask that God's will may be done in us; and that it may be done in us we have need of God's good will, that is, of His help and protection, since no one is strong in his own strength, but he is safe by the grace and mercy of God. And further, the Lord, setting forth the infirmity of the humanity which He bore, says, "Father, if it be possible, let this cup pass from me'" and affording an example to His disciples that they should do not their own will, but God's, He went on to say, "Nevertheless not as I will, but as Thou wilt." And in another place He says, "I came down from heaven not to do my own will, but the will of Him that sent me." Now if the Son was obedient to do His Father's will, how much more should the servant be obedient to do his Master's will! as in his epistle John also exhorts and instructs us to do the will of God, saying, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." We who desire to abide for ever should do the will of God, who is everlasting.

It is for him to wish to remain long in the world whom the world delights, whom this life, flattering and deceiving, invites by the enticements of earthly pleasure. Again, since the world hates the Christian, why do you love that which hates you? and why do you not rather follow Christ, who both redeemed you and loves you? John in his epistle cries and says, exhorting that we should not follow carnal desires and love the world. "Love not the world," says he, "neither the things which are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof; but he who doeth the will of God abideth for ever, even as God abideth for ever." Rather, beloved brethren, with a sound mind, with a firm faith, with a robust virtue, let us be prepared for the whole will of God: laying aside the fear of death, let us think on the immortality which follows. By this let us show ourselves to be what we believe, that we do not grieve over the departure of those dear to us, and that when the day of our summons shall arrive, we come without delay and without resistance to the Lord when He Himself calls us.

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

But how can we love God, if we love the world? He prepareth us therefore to be inhabited by charity. There are two loves: of the world, and of God: if the love of the world inhabit, there is no way for the love of God to enter in: let the love of the world make way, and the love of God inhabit; let the better have place. Thou lovedst the world: love not the world: when thou hast emptied thine heart of earthly love, thou shall drink in love Divine: and thenceforth beginneth charity to inhabit thee, from which can nothing of evil proceed. Hear ye therefore his words, how he goes to work in the manner of one that makes a clearance. He comes upon the hearts of men as a field that he would occupy: but in what state does he find it? If he finds a wood, he roots it up; if he finds the field cleared, he plants it. He would plant a tree there, charity. And what is the wood he would root up? Love of the world. Hear him, the rooter up of the wood! "Love not the world," (for this comes next,) "neither the things that are in the world; if any man love the world, the love of the Father is not in him."

Ye have heard that "if any man love the world, the love of the Father is not in him." Let not any say in his heart that this is false, brethren: God saith it; by the Apostle the Holy Ghost hath spoken; nothing more true: "If any man love the world, the love of the Father is not in him." Wouldest thou have the Father's love, that thou mayest be joint-heir with the Son? Love not the world. Shut out the evil love of the world, that thou mayest be filled with the love of God. Thou art a vessel; but as yet thou art full. Pour out what thou hast, that thou mayest receive what thou hast not. Certainly, our brethren are now born again of water and of the Spirit: we also some years ago were born again of water and of the Spirit. Good is it for us that we love not the world, lest the sacraments remain in us unto damnation, not as means of strengthening unto salvation. That which strengthens unto salvation is, to have the root of charity, to have the "power of godliness," not "the form" only. Good is the form, holy the form: but what avails the form, if it hold not the root? The branch that is cut off, is it not cast into the fire? Have the form, but in the root. But in what way are ye rooted so that ye be not rooted up? By holding charity, as saith the Apostle Paul, "rooted and grounded in charity." How shall charity be rooted there, amid the overgrown wilderness of the love of the world? Make clear riddance of the woods. A mighty seed ye are about to put in: let there not be that in the field which shall choke the seed. These are the uprooting words which he hath said: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."

What is there in the world but vanity, which is of no use to anybody? The distractions of the present life are unnecessary and pointless, as is the excessive abundance of worldly passions.

Since the nature of friendship with God is such that if anyone loves this world he is an enemy of God, it follows that if someone wants to be a friend of God and dwell in God’s love, he must turn away from love of the world and the things which are in the world.

Do not love the world or the things in it, says the apostle, for all these things flatter our gaze with their deceptive show. Let the power of the eyes be focused on the light, not given over to error, and since that power is available for the enjoyment of life, let it not receive what causes death.

A wise father warns his children not to love things which quickly vanish away. This wisdom is the crowning glory of the supreme Maker of all things, and it is well-suited to everyone who is righteous.

John means the lusts and desires of the world, which are ruled by the devil.

Thus, therefore, according to the ages, with the spirit tempered by its own discourse: while these were indeed affected by his treatises, others would approach faith in such a way that they ought to be instructed in various ways according to their quality, John subsequently adds a discourse of exhortation, and says: "Do not love the world." (1 Jn. 2:15) He speaks these things as if to children. For children are always affected by apparent pleasure. Then, stating the reason why one should not love the world and the things that are in the world, he confirms the doctrine handed down to the fathers and the young men: for they are helped by a more perfect disposition. And do not think that he has signified by his discourse what the world is, gathered from heaven and earth; he adds who the world is, and what those things are that are in the world. And indeed, it says that the world is a vile crowd, which has no love of the Father in it.

"Do not love the world, nor the things that are in the world. If anyone loves the world, the love of the Father is not in him." We have already mentioned what John is calling the world, "a vile crowd", for which the Lord also says to the disciples: "You are not of the world, just as I am not of the world." (Jn. 17:16) The father of this world is the Devil (see Jn. 8:44 and 2 Cor. 4:4), I say, of worldly pleasure and confusion. Therefore, the Lord says to the Father about His disciples: "I do not ask that You take them out of the world, but that You keep them from the Evil One," (Jn. 17:15) or from the world: whom He also says elsewhere is "established in the evil one" (1 Jn. 5:19). — In another way: If the Evil One opposes the good Father, then he who serves the desires of the world is not from the Father, but is of the world; it is clear that he who is not from the Father, but from the world, is also from the Devil: as He says to the Jews in the Gospels: "You are not from the Father, but from the Devil" (Jn. 8:44): that is, from worldly pursuits and exercises, of which the Devil is the sower and planter. (see Matt. 13:24-43)

Lest anyone think that he has completely broken with the system of this world, John here reminds us that something of it remains inside us and that we are attracted by it because of the desires of our flesh, which are at war with our soul. From this it may be seen that the visible world is no longer loved by those who have risen above it, who no longer contemplate temporal things but gaze on eternity instead.

Do not love the world, etc. He writes this generally to all the children of the Church, both to those who are fathers through maturity of prudence and doctrine, and to those who are little children through the devotion of humility, and to those who are adolescents or young men because of the conquered trials of temptations. He commands all these alike to use this world only for necessity, but not to love it for excessive desires, as Paul also says: And make no provision for the flesh in its desires (Romans XIII).

If anyone loves the world, etc. Let no one deceive himself. One heart does not accommodate two loves so opposed to each other. Therefore also the Lord says: No one can serve two masters (Matthew VI); and again: You cannot serve God and mammon (Ibid.). For as the love of the Father is the fountain of all and the origin of virtues, so the love of the world is the root and kindling of all vices. Hence follows:

Let us flee the world. For what have we got in common with it? Let us run and pursue until we have laid hold of something which is permanent and does not pass away, for all things perish and pass away like a dream, and nothing is lasting or certain among the things which are seen.

Having applied the teaching to the spiritual ages, the apostle adds an exhortation. "Do not love the world." He says this as if to children, for children always tremble with joy before what seems pleasant. Then he states the reason why no one should love the world, nor the things that are in the world. Next he offers teaching to fathers and young men, who are more capable and mature. Lest you understand by "the world" the totality of heaven and earth, the apostle explains what the world is and what is in the world. And first, by "the world" he means wicked people who do not have the love of the Father in them. Second, by "what is in the world," he means what is done according to the lust of the flesh, what, acting through the senses, arouses lust. For by the eyes, the chief instrument among the senses, he implied the other senses as well. By lust is understood every evil: adultery, drunkenness, indecent familiarities, murders (whether committed out of covetousness or for the destruction of rivals), treachery, by which one must also understand every form of opposition — in general, everything hostile to God that is committed by us through the lust of the flesh.

He exhorts them not to sin; yet encourages those who may have fallen, by the hope of mercy through Christ, who is a propitiation for the sins of the whole world, Jo1 2:1, Jo1 2:2. He who knows God keeps his commandments; and he who professes to abide in Christ ought to walk as Christ walked, Jo1 2:3-6. The old and new commandment, that we should walk in the light, and love the brethren, Jo1 2:7-11. The apostle's description of the different states in the family of God; little children, young men, and fathers; and directions to each, Jo1 2:12-15. A statement of what prevails in the world, Jo1 2:16, Jo1 2:17. Cautions against antichrists, Jo1 2:18-23. Exhortations to persevere in what they had received, and to continue to follow that anointing of the Divine Spirit, by which they could discern all men, and know all things necessary to their salvation, and proper to prepare them for eternal glory, Jo1 2:24-29.

Love not the world - Though these several classes were so well acquainted with Divine things, and had all tasted the powers of the world to come: yet so apt are men to be drawn aside by sensible things, that the Holy Spirit saw it necessary to caution these against the love of the world, the inordinate desire of earthly things. Covetousness is the predominant vice of old age: Ye fathers, love not the world. The things which are in the world, its profits, pleasures, and honors, have the strongest allurements for youth; therefore, ye young men, little children, and babes, love not the things of this world. Let those hearts abide faithful to God who have taken him for their portion. The love of the Father is not in him - The love of God and the love of earthly things are incompatible. If you give place to the love of the world, the love of God cannot dwell in you; and if you have not his love, you can have no peace, no holiness, no heaven.

THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED. (1Jo. 2:1-29) (Jo1 5:18.) My little children--The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on Jo1 2:12). these things-- (Jo1 1:6-10). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [ALFORD]). In order to "walk in the light" (Jo1 1:5, Jo1 1:7), the first step is confession of sin (Jo1 1:9), the next (Jo1 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL]. And, &c.--connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin. we have an advocate--Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone. advocate--Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer. righteous--As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER].

Love not the world--that lieth in the wicked one (Jo1 5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (Jo1 4:4; Jo1 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [ALFORD], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us. neither--Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction. any man--therefore the warning, though primarily addressed to the young, applies to all. love of--that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.