Ver. 7. _Fresh._] There are two quite different words alike translated new in A. V.: one of these is the word used here (καινος); the other (νεος). The first always signifies _new_ in quality--intellectual, ethical, spiritual _novelty_--that which is opposed to, which replaces and supersedes, the antiquated, inferior, outworn; _new_ in the world of thought. (Heb. viii. 13 states this with perfect precision.) It may sometimes not inadequately be rendered _fresh_ ("youngly," Shakespeare, _Coriolanus_). The other term (νεος) is simply _recent_; _new_ chronologically in the world of time. _Which ye heard from the beginning._] Probably a recognition of St. Paul's teaching at Ephesus, and of his Epistle to the Ephesians. Ver. 8. To many commentators this verse seems almost of insoluble difficulty. Surely, however, the meaning is clear enough for those who will place themselves within the atmosphere of St. John's thought. "Again a fresh commandment I am writing to you" [this commandment, charity, is no unreal and therefore delusive standard of duty]. Taken as one great whole (ὁ) it is true, matter of observable historical fact, because it is realised in Him who gave the commandment; capable of realisation, and even in measure realised in you. [And this can be actually done by Christians, and recognised more and more by others], "because the shadow is drifting by from the landscape even of the world, and the light, the very light, enlighteneth by a new ideal and a new example." Ver. 10. _Scandal._] In Greek is the rendering of two Hebrew words. (1) That against which we trip and stumble, a stumbling-block; (2) A hook or snare. Ver. 11. The terrible force of this truly Hebraistic parallelism should be noted. 1. He that hateth his brother _is_ in darkness. 2. " " " walketh in darkness. 3. " " " knoweth not where he goeth. 4. " " " darkness has blinded his eyes. The third beat of the parallelism contains an allusion to that Cain among the nations, the Jewish people in our Lord's time. (John xii. 35.)