1 João 2
Kenneth Wuest · Citado em PreceptAustin
1 João 2:1-6
Wuest comments that the verb meno (abide) "refers to the saint’s fellowship with and dependence upon Him, communion, closeness of intercourse. The word peripateō (walk) means “to order one’s behavior, to conduct one’s self,” (and) speaks of the saint’s manner of life. The first idea, the saint’s position in Christ, makes possible his Christian manner of life. The second, the saint’s fellowship with and dependence upon the Lord Jesus, conditions that manner of life, makes it what it should be. The word peripateō literally means “to walk around.” And since the way a person walks is often a good index as to the kind of person he is, the word not only referred to the physical act of walking, but came to have the idea of the manner of life of the person.'...(Peripateo) is a present infinitive in the Greek text emphasizing habitual, continuous action. The Christ-like life here admonished must be the continuous, habitual, moment by moment experience of the believer, no spasmodic, infrequent sort of thing.(Eerdmans Publishing - used by permission) D. Martyn Lloyd-Jones sums up these verses "If you have the life, it is bound to show itself, and if it does not, then you have not the life….You cannot be receiving the life of Christ without becoming like Him. You cannot walk with God without keeping His commandments. You cannot know God without immediately, automatically loving Him. Love always manifests itself by doing what the object of its love desires." Barker - The author is not claiming that the walk of Jesus can be perfectly imitated but that there is a divine imperative which must be taken seriously—for believers to live according to the way Jesus lived. Also included is the true test for those who want to know whether their life in God is real or mere fantasy: To claim a relationship to God necessitates a commitment to moral standards expressed positively (to love as God himself loves) and negatively (to obey commandments and not to sin). (The Expositor's Bible Commentary) Colin Kruse - Those who keep God’s commands may have assurance that they are people who know God; those who claim to know God while not obeying his commands are liars; those who say they live in God must walk as Jesus walked, that is, keeping God’s commands to them as Jesus obeyed God’s commands to him. (See The Letters of John - Page 82) J Ligon Duncan comments on 1Jn 2:6: "In other words, here's somebody who's saying, “Oh, I'm abiding in Christ, John.” And John says, “Good. Well, then if you’re abiding in Christ, then one thing that will happen is you’ll walk like Christ.”--in other words, you’ll live like Christ. And how did Christ live? He lived in obedience to the Father. So, John is saying that you’ll abide in Christ. And what does he mean by “abiding in Christ”? Well, to abide in Christ is to experience a life-giving relationship of the deepest and closest sorts with God through Jesus Christ, a relationship that issues forth not in passivity and indifference and indolence and inattention to duty, but a relationship that issues forth in activity and commitment and effort and love for God's will and following after Christ's way of living. And so John says, “Good. You abide in Christ? Well, then no doubt your whole life will have been transformed by that.” If you’re resting in Jesus Christ, if you've found Him to be the Source of every spiritual blessing, you’re trusting in Him for salvation; you’re fellowshipping with Him in grace; then your whole life will have been changed. You see, everyone who is united with Christ expresses that union with Christ by living like Christ, by emulating Christ's love for these to the Heavenly Father. Oh, we’ll never do it perfectly. If you’re looking for perfect obedience as the answer to this test, then no one will pass this test. But by grace God always works some obedience and some love for obedience in the life of those who claim to be His disciples....Now, my friends, that message is important for us; it's important for at least two reasons. It's important because there may be some of us here today who profess to be Christians who are not living in accordance with God's word and really have no deep desire to do so. And what John is saying to you is, “You’re not a Christian, friend. Come to grips with that. Realize that you need grace! You don't need to be brushed up and made to live it better; you need grace; you need saving grace!” And there may be other Christians here today that are wrestling with a lack of assurance because of imperfections in their lives. And John is saying, “I'm not asking for perfect obedience to God's word; I'm asking you to look at your heart and answer this question: Do you long to obey God's word? If you answer that question ‘yes,’” John says, “well, then I have some help for you here.” He's going to give that help to you in the rest of this book. But, my friends, in that way this message is for all of us today. May God grant us to answer rightly John's questions. (If You Love Me, Keep My Commandments) Abides (3306) (meno) in simple terms means to remain in the same place or position over a period of time. In the present context, meno means more that simply remaining in a place. Meno is often used of persons abiding or dwelling in a home, "which implies more than mere position, but rather fellowship, communion, dependence, harmony, friendship (cf uses of meno in Mt 26:38, Lk 1:56, Lk 19:5, Jn 1:39, 40). MENO IN JOHN'S WRITINGS - Jn. 1:32; Jn. 1:33; Jn. 1:38; Jn. 1:39; Jn. 2:12; Jn. 3:36; Jn. 4:40; Jn. 5:38; Jn. 6:27; Jn. 6:56; Jn. 7:9; Jn. 8:31; Jn. 8:35; Jn. 9:41; Jn. 10:40; Jn. 11:6; Jn. 11:54; Jn. 12:24; Jn. 12:34; Jn. 12:46; Jn. 14:10; Jn. 14:17; Jn. 14:25; Jn. 15:4; Jn. 15:5; Jn. 15:6; Jn. 15:7; Jn. 15:9; Jn. 15:10; Jn. 15:16; Jn. 19:31; Jn. 21:22; Jn. 21:23; 1 Jn. 2:6; 1 Jn. 2:10; 1 Jn. 2:14; 1 Jn. 2:17; 1 Jn. 2:19; 1 Jn. 2:24; 1 Jn. 2:27; 1 Jn. 2:28; 1 Jn. 3:6; 1 Jn. 3:9; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 3:17; 1 Jn. 3:24; 1 Jn. 4:12; 1 Jn. 4:13; 1 Jn. 4:15; 1 Jn. 4:16; 2 Jn. 1:2; 2 Jn. 1:9; Rev. 17:10 Ought (3784)(opheilo from ophéllo = heap up)means to owe something to someone. Literally it speaks of financial indebtedness and thus means to owe money, to be in debt, or to describe that which is due (Mt 18:28, Lk 7:41, 16:5, 7, Philemon 1:18). The verb opheilo was sometimes used to describe "the debt" itself. Figuratively, opheilo describes a sense of indebtedness to someone for something. For example, it was used to describe owing good will (1Co 7:3), love (Ro 13:8 = we can never love enough and will always "owe" this debt). Opheilo in most of the NT uses conveys the sense of necessity, duty or to be under obligation (obligation = moral requirement which conveys the binding force of civility, kindness or gratitude, when the performance of a duty cannot be enforced by law). The idea is that one is held or bound by duty, moral obligation or necessity to do something. OPHEILO - 35X/34V - had(1), have(1), indebted(2), must(1), obligated(3), ought(15), owe(4), owed(4), owes(1), responsible(1), should(2). Matt. 18:28; Matt. 18:30; Matt. 18:34; Matt. 23:16; Matt. 23:18; Lk. 7:41; Lk. 11:4; Lk. 16:5; Lk. 16:7; Lk. 17:10; Jn. 13:14; Jn. 19:7; Acts 17:29; Rom. 13:8; Rom. 15:1; Rom. 15:27; 1 Co. 5:10; 1 Co. 7:36; 1 Co. 9:10; 1 Co. 11:7; 1 Co. 11:10; 2 Co. 12:11; 2 Co. 12:14; Eph. 5:28; 2 Thess. 1:3; 2 Thess. 2:13; Phlm. 1:18; Heb. 2:17; Heb. 5:3; Heb. 5:12; 1 Jn. 2:6; 1 Jn. 3:16; 1 Jn. 4:11; 3 Jn. 1:8 Walked (Behaved, Conducted) (4043) (peripateo from peri = about, around + pateo = walk, tread) literally means to walk around, and figuratively means to conduct one's life or order one's behavior (cf (Ephesians 2:10; Eph 4:1, 17; Eph 5:1, 8, Eph 5:15; Col 1:10; 1 Th 2:12) The 39 uses in the Gospels always refer to literal, physical walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21+). (See Spurgeon's comments on what it means to walk) PERIPATEO IN JOHN'S WRITINGS - Jn. 1:36; Jn. 5:8; Jn. 5:9; Jn. 5:11; Jn. 5:12; Jn. 6:19; Jn. 6:66; Jn. 7:1; Jn. 8:12; Jn. 10:23; Jn. 11:9; Jn. 11:10; Jn. 11:54; Jn. 12:35; Jn. 21:18; 1 Jn. 1:6; 1 Jn. 1:7; 1 Jn. 2:6; 1 Jn. 2:11; 2 Jn. 1:4; 2 Jn. 1:6; 3 Jn. 1:3; 3 Jn. 1:4; Rev. 2:1; Rev. 3:4; Rev. 9:20; Rev. 16:15; Rev. 21:24 1 John 2:6 - WWJD? (What Would Jesus Do) (J.C. Ryle, "Holiness, Its Nature, Hindrances, Difficulties, and Roots") A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him, and draw from Him all his daily peace and strength — but he will also labor to be conformed to His image (Romans 8:29). It will be his aim . . . to bear with and forgive others — even as Christ forgave us; to be unselfish — even as Christ pleased not Himself; to walk in love — even as Christ loved us; to be lowly-minded and humble — even as Christ humbled Himself. A holy man will remember . . . that Christ would continually deny Himself in order to minister to others; that He was meek and patient under undeserved insults; that He thought more of godly poor men, than of kings; that He was full of love and compassion to sinners; that He was bold and uncompromising in denouncing sin; that He sought not the praise of men, when He might have had it; that He went about doing good; that He was separate from worldly people; that He continued instant in prayer; that He would not let even His nearest relations stand in His way, when God's work was to be done. All these things, a holy man will try to remember. By them, he will endeavor to shape his course in life. He will lay to heart the saying of John: "He who says he abides in Christ, ought himself also so to walk, even as He walked" (1 John 2:6); and the saying of Peter, that "Christ suffered for us, leaving us an example that you should follow His steps" (1 Peter 2:21, cf 1Co 11:1). Happy is he who has learned to make Christ his "all," both for salvation and example! Much time would be saved, and much sin prevented — if men would oftener ask themselves the question: "What would Jesus have said and done — if He were in my place?" COMMENT - While I love Bishop Ryle's points that relate to walking as Jesus walked (1Jn 2:6), I would add that the power to walk like Jesus walked is the same power Jesus relied on, the Holy Spirit. To attempt to walk like Jesus walked in our own fleshly strength is doomed to disaster (including putting yourself under legalistic constraints you simply cannot carry out!) We simply cannot succeed unless we depend on the Holy Spirit! The following article helps you understand this critically important dynamic which I fear is sorely missing in the teaching in many evangelical circles - The Holy Spirit-Walking Like Jesus Walked! There is a tendency to shy away from too much teaching on the Spirit for fear that one might be labelled a bit "radical"! And while I appreciate the intent of the famous slogan "WWJD" I think it has the potential to lead one into legalism. WWJD needs to be supplemented with what I like to call HDJD, or "How Did Jesus Do it"? The Holy Spirit-Walking Like Jesus Walked! addresses the HDJD approach. ILLUSTRATION OF WALKING THE TALK - A congregation was singing, as a closing hymn, the familiar song, “For You I Am Praying.” The speaker turned to a man on the platform and asked quietly, “For whom are you praying?” The man was stunned. “Why, I guess I’m not praying for anybody. Why do you ask?” “Well, I just heard you say, ‘For you I am praying,’ and I thought you meant it,” the preacher replied. “Oh, no,” said the man. “I’m just singing.” Pious talk! A religion of words! To paraphrase James 1:22+, “We should be doers of the Word as well as talkers of the Word.” We must walk what we talk. It is not enough to know the language; we must also live the life. “If we say—” then we ought also to do! (
1 João 2:1-6
Wuest: My little children [born-ones, bairns], these things I am writing to you in order that you may not commit an act of sin. And if anyone commits an act of sin, One who pleads our cause we constantly have facing the Father, Jesus Christ the righteous One. (Wuest) Young's Literal: My little children, these things I write to you, that ye may not sin: and if any one may sin, an advocate we have with the Father, Jesus Christ, a righteous one Little children: 1Jn 2:12,13 1Jn 3:7,18,4:4, 1Jn 5:21 Jn 13:33, 21:5 1Co 4:14,15 Ga 4:19 These things: 1Jn 1:3,4 1Ti 3:14 So that: Ps 4:4 Eze 3:21 Jn 5:14, 8:11 Ro 6:1,2,15 1Co 15:34 Eph 4:26 Tit 2:11-13 1Pe 1:15-19, 4:1-3 And if: 1Jn 1:8-10 We have: Ro 8:34 1Ti 2:5 Heb 7:24,25, 9:24 Father: Lk 10:22 Jn 5:19-26,36 6:27, 10:15, 14:6 Eph 2:18 Jas 1:27, 3:9 Righteous: 1Jn 2:29, 3:5 Zec 9:9 2Co 5:21 Heb 7:26 1Pe 2:22, 3:18 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: John 13:33+ “Little children (teknion), I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’ (NOTE THAT IT IS NO ACCIDENT THAT JESUS DID NOT USE Little children UNTIL AFTER JUDAS WENT OUT INTO THE NIGHT IN Jn 13:30+. CLEARLY JUDAS WAS NO BORN AGAIN.) JOHN'S PURPOSE FOR WRITING SIN PREVENTATIVE & SIN PARACLETE David Jackman introduces this chapter - John continues to test the claims of those who affirm that they know God and live in his light. After all, if a person claims to be living in fellowship with God, that should be verifiable by the sort of life he or she lives in the world. Inconsistency here explains why so many have written off Christian belief as an irrelevant fiction. How can these ‘Christians’, who claim to know God, be so unlike him? Nothing is a greater stumbling-block to the agnostic. The biggest hindrance to the spread of the Christian message has often been within the Christian church itself. (Borrow The message of John's letters) It is possible to be either too lenient or too severe towards sin. John Stott observes that "The symmetrical construction of this paragraph now changes, lest it should be thought that the frank admission and full forgiveness of our sins (1Jn 1:9–10) allowed us to think lightly of them. On the contrary, the author’s purpose is ‘to prevent sin, not to condone it’ (Brooke). So instead of adding ‘if’, as on the two previous occasions, John begins a new sentence in order to enlarge on the subject of sin in the Christian. He does this first negatively (so that you will not sin) and then positively (But if anybody does sin). It is important to hold these two statements in balance. It is possible to be either too lenient or too severe towards sin. Too great a lenience almost encourages sin in the Christian by stressing God’s provision for the sinner. An exaggerated severity, on the other hand, either denies the possibility of a Christian sinning or refuses him forgiveness and restoration if he falls. Both extreme positions are contradicted by John. (Borrow The Letters of John or see here) My little children (teknion), I am writing (grapho - present tense) these things to you so that (hina - purpose clause) you may not sin (hamartano - aorist tense, subjunctive mood of probability) - NLT = "My dear children, I am writing this to you so that you will not sin." First a simple question - from this verse, what would you say is one of John's purposes for writing his epistle? Just let the text speak for itself. The designation My little children indicates John is addressing them as the born again children of God (cf Jn 1:12+, 1Jn 3:1+). In 1Jn 2:12 he clearly affirms that they are believers "I am writing to you, little children, because your sins have been forgiven you for His Name’s sake." What is John's purpose? His purpose is clearly to keep them from sinning. He would rather that they not commit sin, but he knows that is not possible until we are glorified. So he is not expecting them to be sinless, (like 1Jn 1:10+), but does desire for them to sin less! John Stott notes that John's "references to the cleansing blood of Jesus (1Jn 1:7) and to the forgiveness of God (1Jn 1:9) are not intended to give them a light view of the gravity of sin. Far from it. ‘Horror, hatred, fear, repudiation of sin pervade the whole Epistle’ (Law).(Borrow The Letters of John or see here) Bob Utley on My little children John uses two different diminutive terms for "children" in 1 John. teknion (cf. 1 John 2:1,12,28; 3:7,18; 4:4; 5:21; John 13:33) and paidion (cf. 1 John 2:14,18) They are synonymous with no intended theological distinctives. These affectionate terms probably come from John's advanced age at the time of the writing. Jesus used the term "children" to refer to disciples in John 13:33+. My little children...words which are used, as it were, with a caress. William Barclay on My little children (teknion) - The first thing to note in this passage is the sheer affection in it. John begins with the address, "My little children." Both in Latin and in Greek diminutives carry a special affection. They are words which are used, as it were, with a caress. John is a very old man; he must be, in fact, the last survivor of his generation, maybe the last man alive who had walked and talked with Jesus in the days of his flesh. So often age gets out of sympathy with youth and acquires even an impatient irritableness with the new and laxer ways of the younger generation. But not John, in his old age he has nothing but tenderness for those who are his little children in the faith. He is writing to tell them that they must not sin but he does not scold. There is no cutting edge in his voice; he seeks to love them into goodness. In this opening address there is the yearning, affectionate tenderness of a pastor for people whom he has known for long in all their wayward foolishness and still loves.(Daily Study Bible) Danny Akin writes that one of John's goals with 1 Jn 2:1 is that it "will give them fresh power to overcome sin. And part of his method in helping them overcome sin is to assure them that failures do not have to prove fatal to your eternal life." (See Exalting Jesus in 1,2,3 John - Page 140) NET Note on John's change of terms to describe his readers as My little children (teknion) - The direct address by the author to his readers at the beginning of 1Jn 2:1 marks a break in the pattern of the opponents’ claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the “then” clause) and the author’s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1Jn 1:6-10. The seriousness of this last claim (in 1Jn 1:10+) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author’s three counter-claims in 1John 1:5-2:2 is found in the if clause in 1Jn 2:1b. I am writing (grapho - present tense) these things - Note that in 1Jn 1:4+ it was "we" write, but now John is more paternal and personal saying "I am writing." This begs the question "What things?" Some answer this refers to the entire letter. Others like Hiebert feel "These things apparently looks back to 1Jn 1:5-10+, which portrays the tragic effects of sin." Steven Cole feels "These things refers to the message that God is holy (1Jn 1:5) and to the importance of walking in the light, not in the darkness (1Jn 1:6-10). It also refers to what he writes in 1Jn 2:1-2." John has no patience with professional perfectionists May not sin (hamartano - aorist tense, subjunctive mood of probability) - So what should be a benefit we might derive from reading, receiving and heeding First John? A T Robertsonsays so that (hina) is a "Purpose (negative) clause with hina mē and the second aorist (ingressive, commit sin) active subjunctive of hamartanō, to sin. John has no patience with professional perfectionists (1 John 1:8-10+), but he has still less with loose-livers (ED: LOVE THIS PUN!) like some of the Gnostics who went to all sorts of excesses without shame. (1 John 2 Word Pictures) Christians are not sinless, but they should sin less. Hiebert - “That you may not sin” does not imply that his readers were living in sin; the aorist tense indicates that they must not condone even a single act of sin. John wanted them to realize that “sin is so heinous in the sight of God that it may not be indulged in even once.” “And if anyone sins” recognizes the awful possibility of sin. The conjunction “and” implies that John also wanted to make them aware of this sad fact. He was fully aware of human frailty and the seductive power of sin and Satan. (1 John 1:5-2:6)
1 João 2:1-6
Wuest: And He himself is an expiatory satisfaction for our sins, and not only for ours but also for the whole world.(Wuest) Young's Literal: and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world He Himself is: 1Jn 1:7 1Jn 4:10 Ro 3:25-26 Heb 2:17-18 1Pe 2:24 3:18 for the: 1Jn 4:14 5:19 Jn 1:29 4:42 11:51,52 2Co 5:18-21 Rev 12:9 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 1:7+ but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son (present tense) cleanses us from all sin. 1 John 4:10+ In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation (hilasmos) for our sins. Romans 3:25-26+ whom God displayed publicly as a propitiation (hilasterion) in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. Hebrews 9:5+ and above it were the cherubim of glory overshadowing the mercy seat ("the propitiatory place" - hilasterion); but of these things we cannot now speak in detail. Exodus 25:17+ “You shall make a mercy seat (Hebrew = kapporet from kapar - verb meaning to cover; Lxx = hilasterion) of pure gold, two and a half cubits long and one and a half cubits wide. Hebrews 2:17-18+ Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation (hilaskomai) for the sins of the people. 18 For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. Luke 18:13+ But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful (be propitious - hilaskomai) to me, the sinner!’ Hebrews 9:14+ how much more will the blood of Christ, Who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? PROPITIATION IS OFFERED BY OUR PRIEST And He Himself is (present tense) the propitiation (hilasmos) for our sins (hamartia) - And (kai) marks continuation of John's thought about Jesus and His vital role in our lives when we do commit sin. Verse one focuses on what He does for us now in God's presence, whereas verse two focuses on what He has done in the past (He Himself was the sacrifice) to make possible His present Advocacy on our behalf when we commit sin. He (is emphatic) Himself is Jesus Christ, righteous in character, which is why He could be our propitiation. Is (estin) is in the present tense signifying that Jesus is continually the propitiation which parallels the truth in 1Jn 1:7+ that "the blood of Jesus His Son (present tense - continually) cleanses us from all sin." This is good news for sinners such as myself who are daily in need of an Advocate Who is qualified. Indeed, He sits in His glorified body even now at the right hand of the Father and not only pleads for mercy for us but also intercedes for us. (Ro 8:34+, Heb 7:25+) O, what a Savior, O what a Friend! It is clear from Exodus 25:17+ that the OT mercy seat (Hebrew = kapporet from kapar - verb meaning to cover; Lxx = hilasterion) was a shadow pointing to Christ the true "mercy seat" or propitiation (hilasmos). (Propitiation) is an appeasement of the wrath of God by the love of God through the gift of God. -- John Stott The propitiation (hilasmos) (NET, NIV - "atoning sacrifice," NLT = "sacrifice that atones") in simple terms refers to that which satisfies the wrath of God and ultimately the payment which He provided was the "precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1Pe 1:19+). The Father was satisfied with the sacrifice of His sinless Son on the Cross. John's use of our shows he is including himself as a sinner in need of Jesus' propitiation. Sins (hamartia) is plural and in context speaks of sins we personally commit even believers still retain a Sin Nature inherited from Adam (Ro 5:12+). John gives us an excellent descriptive definition of sin in 1Jn 3:4+ writing that "Everyone who practices (present tense - lifestyle) sin (hamartia) also practices (present tense - lifestyle) lawlessness; and sin (hamartia) is lawlessness. John uses the phrase "our sins" thus identifying himself with his readers. John
1 João 2:1-6
Wuest writes hilasmos "is from the verb hilaskomai. In pagan usage it meant “to appease, to conciliate to one’s self, to make a god propitious to one.” Herodotus says, “The Parians, having propitiated Themistocles with gifts, escaped the visits of the army.” However, when the word comes over into New Testament usage, its meaning is radically changed. Canon Westcott says: “The scriptural conception of the verb is not that of appeasing one who is angry with a personal feeling against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as ‘propitiating God,’ and ‘God being reconciled’ are foreign to the language of the New Testament.” That from without which occasioned the alienation between God and man, was sin. It was the guilt of sin that separated man from his creator. Our Lord on the Cross assumed that guilt and paid the penalty in His own blood, and thus removed the cause of alienation. Now a holy and righteous God can bestow mercy upon a believing sinner on the basis of justice satisfied. Our Lord provided a satisfaction for the demands of the broken law. That satisfaction is the hilasmos. The Greek has it, “He Himself is a satisfaction.” The intensive pronoun is used. The point is that the Old Testament priest offered an animal sacrifice, but not himself as the sacrifice. This wonderful New Testament Priest is both the Priest and the Sacrifice. (Eerdmans Publishing - used by permission) Grudem - Under the influence of scholars who denied that the idea of propitiation was in the New Testament, the RSV translated hilasmos as “expiation,” a word that means “an action that cleanses from sin” but includes no concept of appeasing God’s wrath.....This (appeasing of wrath) is the consistent meaning of these words (hilasmos and hilaskomai) outside the Bible where they were well understood in reference to pagan Greek religions. These verses simply mean that Jesus bore the wrath of God against sin. It is important to insist on this fact, because it is the heart of the doctrine of the atonement. It means that there is an eternal, unchangeable requirement in the holiness and justice of God that sin be paid for. Furthermore, before the atonement ever could have an effect on our subjective consciousness, it first had an effect on God and his relation to the sinners he planned to redeem. Apart from this central truth, the death of Christ really cannot be adequately understood.(Scroll down to page 499 Systematic Theology) Martin Manser writes that propitiation is "The satisfaction of the righteous demands of God in relation to human sin and its punishment through the sacrificial death of Jesus Christ upon the cross, by which the penalty of sin is cancelled and the anger of God averted." (Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies) Note that some definitions of hilasmos list expiation as a meaning. Expiation strictly speaking refers to the removal or cancellation of sin or guilt. While this is a component of the NT idea of atonement, expiation is not a fully adequate translation of hilasmos. Hilasmos is the means of satisfying the righteous wrath of a Holy God. God is never presented as changing His mind toward the sinner or the sin that estranged the sinner from Him. Man is never said to be able to appease God with any of his offerings, as in the pagan rituals where man offered gifts in an attempt to assuage the anger of the "god". John MacArthur links hilasmos with the mercy seat in the Old Covenant - The term propitiation, in definition and application, is most notably a biblical and theological word. It is a translation of hilasmos, which means “appeasement,” or “satisfaction.” Christ’s sacrificial death on the cross satisfied the demands of God’s justice, thus appeasing His holy wrath against believers’ sins. Several related words provide additional understanding of the nature of propitiation. The verb hilaskomai, “to make satisfaction for,” occurs in Luke 18:13 and Hebrews 2:17. Hilasterion refers to the sacrifice of atonement required to placate God’s wrath (cf. Rom. 3:25). The translators of the Septuagint (Lxx) used this term (hilasterion) to designate the mercy seat, which establishes propitiation’s link to the Old Testament sacrificial system (Read Ex 25:10-22, esp Ex 25:17, 18, 19, 20, 21, 22) The mercy seat was the lid or cover of the ark, situated between the divine Shekinah glory cloud above the ark and law tablets inside the ark. Because the priests sprinkled the seat with blood from the (animal) sacrifices (Ed: See the inefficacy of animal blood in Heb 10:4, Heb 10:11), it was the place at which atonement for sin occurred. The sprinkled blood thus stood between God (the Shekinah) and His broken law (the tablets). The sacrificial blood of animals never did placate God (cf. Heb. 7:26-28; 9:6-15; 10:1-18), but it pictured the future sacrifice of Christ that would fully satisfy the Father (Heb. 9:23-28; cf. Isa. 53:6, 10; Matt. 20:28; Eph. 5:2). If the Old Testament sacrificial system had appeased God’s wrath once and for all, the Jews would not have continued endlessly to bring burnt offerings (Lev. 1:3-17; 6:8-13), sin offerings (Lev. 4:1-5:13; 6:24-30), and trespass offerings (Lev. 5:14-6:7; 7:1-10) over the centuries. (NT Commentary on 1, 2, 3 John & Jude) NET Bible has a lengthy note on the difficulties inherent in the Greek word hilasmos... A suitable English translation for this word hilasmos is a difficult and even controversial problem. “Expiation,” “propitiation,” and “atonement” have all been suggested. Leon Morris, in a study that has become central to discussions of this topic (The Apostolic Preaching of the Cross, 140), sees as an integral part of the meaning of the word (as in the other words in the hilaskomai group) the idea of turning away the divine wrath, suggesting that “propitiation” is the closest English equivalent. It is certainly possible to see an averting of divine wrath in this context, where the sins of believers are in view and Jesus is said to be acting as Advocate on behalf of believers. R. E. Brown’s point (Epistles of John [AB], 220-21), that it is essentially cleansing from sin (Ed: The idea inherent in the word "expiation") which is in view here and in the other use of the word in 1Jn 4:10, is well taken, but the two connotations (averting wrath and cleansing) are not mutually exclusive and it is unlikely that the propitiatory aspect of Jesus’ work should be ruled out entirely in the usage in 1Jn 2:2. Nevertheless, the English word “propitiation” is too technical to communicate to many modern readers, and a term like “atoning sacrifice” (given by Webster’s New International Dictionary as a definition of “propitiation”) is more appropriate here. Another term, “satisfaction,” might also convey the idea, but “satisfaction” in Roman Catholic theology is a technical term for the performance of the penance imposed by the priest on a penitent. (In Summary NET Bible Note says) The Greek word hilasmos behind the phrase atoning sacrifice conveys both the idea of “turning aside divine wrath” and the idea of “cleansing from sin.” (1 John 2 NET Bible Notes) Criswell feels that although the meaning of hilasmos is controversial " the weight of evidence affirms clearly that hilasmos portrays the placating of God's wrath toward sin; hence, Christ's death (1Jn 1:7) satisfies the just demands of God's holy judgment against sin. Thus, Christ does not simply represent believers before God (Advocate 1Jn 2:1), He also provides the grounds for their forgiveness -- He is both Advocate and atoning sacrifice. Jesus' provision of propitiation does not mean that the Father is uninvolved in salvation; in actuality, God's love is the ultimate source of Christ's work (1Jn 4:9, 10). Vine on Hilasmos - Noun Masculine akin to hileos ("merciful, propitious"), signifies "an expiation, a means whereby sin is covered and remitted." It is used in the NT of Christ Himself as "the propitiation," in 1 John 2:2; 4:10 , signifying that He Himself, through the expiatory sacrifice of His Death, is the Personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided. In the former passage He is described as "the propitiation for our sins; and not for ours only, but also for the whole world." The italicized addition in the AV, "the sins of," gives a wrong interpretation. What is indicated is that provision is made for the whole world, so that no one is, by Divine predetermination, excluded from the scope of God's mercy; the efficacy of the "propitiation," however, is made actual for those who believe. In 1 John 4:10 , the fact that God "sent His Son to be the propitiation for our sins," is shown to be the great expression of God's love toward man, and the reason why Christians should love one another. In the Sept., Leviticus 25:9; Numbers 5:8; 1 Chronicles 28:20; Psalm 130:4; Ezekiel 44:27; Amos 8:14 . (Propitiation - Vine's Expository Dictionary of NT Words) Hilasmos - 2x in NT and 5x in the non-apocryphal Septuagint - 1 John 2:2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. 1 John 4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Leviticus 25:9 'You shall then sound a ram's horn abroad on the tenth day of the seventh month; on the day (yom) of atonement (Hebrew = kippur [Yom Kippur - 10th day of 7th month, Tishri]; Lxx = hilasmos) you shall sound a horn all through your land. Numbers 5:8 'But if the man has no relative to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest, besides the ram of atonement (Hebrew = kippur; Lxx = hilasmos), by which atonement (Hebrew = kaphar = to cover over, make propitiation; Lxx = exilaskomai = to propitiate) is made for him. Psalm 130:4 But there is forgiveness (Hebrew = selichah = forgiveness - 3x in OT; Lxx = hilasmos) with You, That You may be feared. Ezekiel 44:27 "On the day that he goes into the sanctuary, into the inner court to minister in the sanctuary, he shall offer his sin offering (Hebrew = chattath = sin offering; Lxx = hilasmos)," declares the Lord GOD. Amos 8:14 "As for those who swear by the guilt (Hebrew = ashmah; Lxx = hilasmos) of Samaria, Who say, 'As your god lives, O Dan,' And, 'As the way of Beersheba lives,' They will fall and not rise again." Steven
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Wuest: And in this we know experientially that we have come to know Him experientially and are in that state at present, if we are continually having a solicitous, watchful care in safeguarding His precepts by obeying them.(Eerdmans Publishing - used by permission) Young's Literal: and in this we know that we have known him, if his commands we may keep; By this we: 1Jn 2:4-6 3:14,19 1Jn 4:13 5:19 We know: Isa 53:11 Jn 17:3 2Co 4:6 If we: 1Jn 3:22-23 1Jn 5:3 Ps 119:6,32 Lk 6:46 Jn 14:15, Jn 14:21-24 Jn 15:10,14 1Th 4:1,2 Heb 5:9 Rev 22:14 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: John 17:3+ “This is eternal life, that they may know (ginosko) You, the only true God, and Jesus Christ whom You have sent. 1 John 5:3+ For this is the love of God, that we keep (tereo) His commandments (entole); and His commandments are not burdensome. Luke 6:46+ “Why do you call Me, ‘Lord, Lord,’ and do not do what I say? John 14:15+ “If you love Me, you will keep (tereo) My commandments (entole) John 14:21+ “He who has My commandments (entole) and keeps (tereo - present tense) them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” John 14:23+ Jesus answered and said to him, “If anyone loves Me, he will keep (tereo) My word; and My Father will love him, and We will come to him and make Our abode with him. 24 “He who does not love Me does not keep (tereo) My words; and the word which you hear is not Mine, but the Father’s who sent Me. John 15:10+ “If you keep (tereo) My commandments (entole), you will abide in My love; just as I have kept My Father’s commandments and abide in His love. Titus 1:16+ (DESCRIPTION OF A "LIAR") They (present tense - continually) profess to know God (THEIR LIPS), but by their deeds (THEIR LIFE) they (present tense - continually) deny Him (SEE Mt 10:33+), being detestable (bdekluktos) and disobedient and worthless (adokimos) for any good deed. HOW TO KNOW YOU KNOW HIM John is writing this verse to believers to reassure them that their experience with God was genuine, that they are as we often say the "real deal!" But in giving they assurance, he first will give them a "test" that they must pass. He presents the test as a conditional statement, because it may or may not be true of individual readers and each one will be required to examine themselves to determine if they pass the test. I Howard Marshall gives some helpful background on why John uses the verb know (both ginosko and oida/eido) 40 times in this short letter - Knowledge of God was a favorite theme of ancient religion. It was particularly common in a group of religions which have come to be known as “Gnostic” (from Gk. gnosis, “knowledge”). Although they flourished in the second century, some of their basic motifs were already current earlier and their roots stretched a long way back. For some religions of this kind “knowledge” of God meant some kind of mystical experience or direct vision of the divine. For others it meant knowledge of esoteric myths, sometimes given in visions, which conveyed salvation to those who were initiated in them. In both cases knowledge was a purely religious attainment and had little, if any, connection with moral behavior (ED: SEE mystery religions). The evidence which we have already gathered from this Epistle suggests that John’s opponents were not too concerned about sin and evil, and did not think that sin was a barrier to fellowship with God. (See The Epistles of John - Page 121) And (kai) - For some reason the NAS 1995 omitted translation of this Greek word kai (which the old NAS 1977 retained!). Hiebert observes that by using this "and" John "connects this paragraph (1Jn 2:3-6) with the preceding discussion concerning fellowship. John presented two closely related signs that show that fellowship is being maintained." (1 John 1:5-2:6) NET Note adds "The translation of kai at the beginning of 1Jn 2:3 is important for understanding the argument, because a similar kai, occurs at the beginning of 1Jn 1:5. The use here is not just a simple continuative or connective use, but has more of a resumptive force, pointing back to the previous use in 1Jn 1:5." I think the old Amplified translation is helpful (note it translates the "and" to link it with previous passages) - "And this is how we may discern [daily, by experience] that we are coming to know Him [to perceive, recognize, understand, and become better acquainted with Him]" The phrase "daily" picks up the sense of ginosko in the present tense. (And) By this we know (ginosko - present tense) that we have come to know (ginosko - perfect tense) Him - By this should always prompt us to pause and ponder interrogating with questions like "What is 'this'?" This genre of question will force us to examine the context, going either backwards or forwards. After examining the context, it becomes obvious that this specific use of "by this" is pointing forward, to what follows. (For more on "by this" see Harris' 1 John 2:3-11). BY THIS - 12 of 41 uses of the phrase "by this" in the entire Bible (NAS) are by John in this epistle - 1 John 2:3, 5; 3:10, 16, 19, 24; 4:2, 6, 9, 13, 17; 5:2. Know here means not just know about Him, i.e., not just intellectual knowledge. Almost everyone in America knows something about Christ, but a much smaller number truly know Him personally and intimately as their Lord and Savior (cf those He did not know in Mt 7:21-23+). Mt 1:25KJV+ helps us understand the intimacy inherent in know (ginosko) for Matthew says of Joseph that he "knew (ginosko) her not till she had brought forth her firstborn son: and he called his name JESUS." In other words Joseph did not have sexual relations with Mary. The first know (ginosko) in our passage is in the present tense which describes continuous action, pointing "to inner progressive knowledge or assurance that believers have entered into a state of knowing Him." (Hiebert) The second know in the perfect tense, which describes a past completed action with ongoing results or effects. In other words they are experientially knowing that they truly know Jesus. The idea is we "Know we that we have come to know and still know Him." (A T Robertson) Or to say it another way, the perfect tense speaks of permanence of their experiential knowledge. Once we have truly come to know Jesus and be known by Him, we are eternally safe and sure! (See assurance and verses about assurance). Kenneth Wuest paraphrases 1Jn 2:3 as "And in this we know experientially that we have come to know Him experientially and are in that state at present, if we are continually having a solicitous, watchful care in safeguarding His precepts by obeying them." Wuest adds that the perfect tense conveys the thought that "if we are keeping His commandments (see next note), we know that we have in time past come to know Him with the present result that that state of knowing Him is true of us in the present time." (Eerdmans Publishing - used by permission) Philip Comfort - This could also be rendered “By this we come to experientially know that we have experientially known him.” The focus is on actual, experiential knowledge of God, contra the theoretical knowledge espoused by various gnostics. (The Gospel of John, 1-3 John - Page 337) Vine brings out this distinction of the two uses of know (ginosko) by paraphrasing it as "hereby we constantly have the experience of knowing that we have come to know Him.” (Collected writings) Colin Kruse adds this comment on by this we know - "Knowing Him is not knowing facts about Him, nor simply being able to recognise Him operating in circumstances or in other people; it is knowing Him personally for oneself. For the author of 1 John knowing God involves fellowship with Him (1Jn 1:4+), walking in His light (1Jn 1:7+), and being ‘in Him’ (1Jn 2:5–6)." (See The Letters of John - Page 78) Steven
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Wuest puts it "if we are continually having a solicitous, watchful care in safeguarding His precepts by obeying them." It describes continuous action - the idea is "keep on keeping on!" "It is the habitual, moment by moment safeguarding of the Word by the saint lest he violate its precepts." (Wuest) It follows that if we observe His commandments, we can know that we know we belong to Christ. In other words if our what we say with our lips matches how we live our lives, this is good evidence that our salvation is genuine. John is not calling for perfection, having already dealt with those who say they are without sin (1Jn 1:8, 10+). However, John is calling for an assessment of our life's direction! If our direction is Godward, Heavenward, we can know we are genuinely saved, that we know Christ and He knows us (Mt 7:23+). The sign of knowledge of God is obedience to His commands and recognition of the way of life that He expects from His people. -- I Howard Marshall THOUGHT - Beloved, this is the ground of assurance. Little wonder then, that when we wander from truth and willfully, rebelliously chose disobedience over obedience, the blessed fruit of assurance of our salvation begins to wither like a vine that is not watered! Harris on "if" = The implication of this is that the author by the use of this construction is assuming that the readers as genuine believers will indeed keep God’s commandments, but he does not state this as an absolute fact. (1 John 2:3-11) I like the way J B Phillips paraphrases this passage "It is only when we obey God's laws that we can be quite sure that we really know Him." THOUGHT - John describes a true believer as one who is not just giving testimony with his/her lips, but with his/her life. The proof of the reality of Christ in you the hope of glory (Col 1:27b+) is not your talk but your walk. It is what you do, not what you say that is going to make an impact on the darkness in this world and give you the assurance that you will go to heaven when you die. Warren
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Wuest says that tereo "does not merely speak of the act of obeying His commands, but of a solicitous (meticulously careful, concerned) desire that we do not disobey any of them... It is that holy fear of disobeying God (Eerdmans Publishing - used by permission) THOUGHT - Have you lost that "holy fear" of sin (note how this fear impacted Job - Job 1:1)? If you are playing with sin as a believer, don't be surprised if you find that you have lost that holy fear that once burned brightly when you were first saved from the guttermost to the uttermost! You might want to read, memorize, meditate on and pray Rev 2:4-5+! (See Fear of the Lord, Proverbs 1:7 Commentary) John
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Wuest comments that entole means "an order, command, charge, precept. The precepts (commandments) are those given by our Lord either personally while on earth or through His apostles in the New Testament Books. Thus, a solicitous (meticulously careful, concerned) guarding of the precepts of Christ, a consuming desire that they be honored, a passionate determination that they always be kept, is a proof gained from experience, that that person has come to an experiential knowledge of the Lord Jesus and is at present in that state of knowing Him. This experiential knowledge is in contrast with and opposed to a mere theoretical knowledge of His Person. (Eerdmans Publishing - used by permission) Ralph Martin - The word commandment (entole) is featured prominently in both 1 John and 2 John (1 Jn 2:3, 4, 7, 8; 1Jn 3:22, 23, 24; 1Jn 4:21; 1Jn 5:2-3; 2 Jn 4, 5, 6), and in every case it appears that the commandments of God rather than Jesus are intended (see esp. 1 Jn 5:2-3; 2 Jn 4). John teaches that those who truly know God keep his commandments (1 Jn 2:3-4). (Dictionary of the later New Testament and its developments). Commandment (Webster) - a law, edict, or statute; authoritative directive; a mandate; an order or injunction given by authority; charge; precept. a divine command, esp. one of the Ten Commandments of the Old Testament. In the Bible a commandment is a prescription or requirement, usually from God; most often a reference to God’s will as revealed in the laws of the Pentateuch. In the Bible commandment (entole) refers to orders or adjurations (solemn charging on oath or under the penalty of a curse) given by authorities. The plural predominantly refers to Mosaic laws. Precept (Webster's 1828) - In a general sense, any commandment or order intended as an authoritative rule of action; but applied particularly to commands respecting moral conduct. The ten commandments are so many precepts for the regulation of our moral conduct. Green - There are sixteen occurrences of entole in the synoptic Gospels: six in Matthew, six in Mark and four in Luke. Eleven are found in just three passages: (1) the debate over ritual defilement (Mk 7:1-23 par. Mt 15:1-20, specifically Mk 7:8-13 and Mt 15:3-6); (2) the question of a rich man to Jesus (Mk 10:17-22 par. Mt 19:16-22 par. Lk 18:18-23; cf. Lk 10:25-28); (3) the question about the “first,” or “great,” commandment (Mk 12:28-34 par. Mt 22:34-40; cf. Lk 10:25-28)....Of the ten occurrences of the noun entole in John’s Gospel, four refer to a “command” (Jn 10:18; 12:49-50) or “commands” (Jn 15:10b) given to Jesus by God the Father (cf. the use of the verb entellomai in 14:31). Five occurrences refer to a “command” (Jn 13:34; 15:12) or “commands” (Jn 14:15, 21; 15:10a) given by Jesus to his disciples (cf. the use of the verb in 15:14, 17). One occurrence refers to “orders” given by the Pharisees to inform them of Jesus’ whereabouts (Jn 11:57). Nowhere in John is entole used to refer to the “commandments” of the Hebrew Scriptures (the verb entellomai is so used only in John 8:5, a passage not originally a part of John’s Gospel). The contrast in the use of “commandment” between the Synoptics and John could hardly be more striking. (Dictionary of Jesus and the Gospels). Friberg (Summary) - (1) of the Old Testament law commandment, precept, ordinance (Lk 23.56); (2) of official commands edict, decree, order (Jn 11.57); (3) of authoritative but not official directions order, command (Lk 15.29) Vine - Entole denotes, in general, “an injunction, charge, precept, commandment.” It is the most frequent term, and is used of moral and religious precepts, e.g., Matt. 5:19; TDNT - entole outside the NT. (1). entole in the General Usage of the Greek and Hellenistic World. The meaning is “command,” “commission,” a. as the command of a king or official, b. as the instruction of a teacher, c. as a commission, and d. as authorization. (2). The Specifically Religious Reference to the entolai of the Law in the LXX and Hellenistic Judaism. The term acquires a solemn religious sense in the LXX (Hebrew mostly miswa, sometimes piqqudim) when used for specific requirements of the law. Josephus and Philo, however, rarely use it in this sense, preferring nomos or nomoi. (3). The Stoic Truncation of the entole Concept in Philo. Philo avoids the term because he finds it too official and historical. He is less concerned with the content of the law than with its ethical substance and its agreement with natural or cosmic law. Like the Stoics, he links entole with a lower form of morality. The voluntary act is higher than the commanded act. Commands are given only to the earthly Adam. The true sage knows and practices virtue without them. Commands may be tolerated only for the immature and uneducated. Commandment - Baker's Evangelical Dictionary of Biblical Theology Commandment - International Standard Bible Encyclopedia Entole 67x in 61v - 13x in 1John - NAS Usage: command(2), commanded*(1), commandment(38), commandments(23), instructions(1), orders(1), requirement(1). Matt. 5:19; Matt. 15:3; Matt. 19:17; Matt. 22:36; Matt. 22:38; Matt. 22:40; Mk. 7:8; Mk. 7:9; Mk. 10:5; Mk. 10:19; Mk. 12:28; Mk. 12:31; Lk. 1:6; Lk. 15:29; Lk. 18:20; Lk. 23:56; Jn. 10:18; Jn. 11:57; Jn. 12:49; Jn. 12:50; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 15:10; Jn. 15:12; Acts 17:15; Rom. 7:8; Rom. 7:9; Rom. 7:10; Rom. 7:11; Rom. 7:12; Rom. 7:13; Rom. 13:9; 1 Co. 7:19; 1 Co. 14:37; Eph. 2:15; Eph. 6:2; Col. 4:10; 1 Tim. 6:14; Tit. 1:14; Heb. 7:5; Heb. 7:16; Heb. 7:18; Heb. 9:19; 2 Pet. 2:21; 2 Pet. 3:2; 1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:7; 1 Jn. 2:8; 1 Jn. 3:22; 1 Jn. 3:23; 1 Jn. 3:24; 1 Jn. 4:21; 1 Jn. 5:2; 1 Jn. 5:3; 2 Jn. 1:4; 2 Jn. 1:5; 2 Jn. 1:6; Rev. 12:17; Rev. 14:12 Entole - 245 uses in 183v in the non-apocryphal Septuagint - 160x entole translates Hebrew mitsvah which is usually translated into English as command or commandments - Ge 26:5; Ex 12:17; 15:26; Ex 16:28; 24:12; Lev 4:13, 22, 27; 5:17; 6:2; 22:31; 26:3, 15; 27:34; Nu 15:22,31, 39-40; 36:13; Deut 4:2, 40; Dt 5:29, 31; 6:1-2, 17, 25; 7:9, 11; 8:1-2,6, 11; 10:13; 11:8, 13, 22, 27-28; 13:4, 18; 15:5; 16:12; Dt 17:19-20; 19:9; 26:13, 18; Dt 27:1, 10; 28:1, 13, 15, 45; 30:8, 10-11, 16; Josh 5:6; 22:3,5; Jdg 3:4; 1Sa 13:13; 1Kgs 2:3, 43; 3:14; 1Ki 8:58, 61; 9:4, 6; 11:11, 38; 13:21; 2Ki 17:13, 16, 19, 34, 37; 2Ki 18:6, 2Ki 18:36; 2Ki 21:8; 23:3; 1Chr 28:7-8; 29:19; 2Chr 7:19; 8:13-15; 12:1; 2Chr 14:4; 17:4; 2Chr 19:10; 2Chr 24:20-21;29:15, 25; 30:16; 34:31; 35:10, 15-16; Ezra 7:11; 9:10, 14; 10:3; Neh 1:5, 7, 9; Neh 9:13-14, 16, 29, 34; 10:29, 32; 11:23; 12:24, 45; 13:5; Ps 19:8; 78:7; 89:31; 103:18; Ps 111:7; Ps 112:1; Ps 119:4, 6, 10, 15, 19, 21, 32, 35, 40, 45, 47-48, 60, 63, 66, 69, 73, 78, 86-87, Ps 119:96, 98, Ps 119:100, 104, 110, 115, 127-128, 131, 134, 143, 151, 159, 166, 168, Ps 119:172-173, 176; Pr 2:1; 4:5; 6:23; 7:1-2; 10:8; 13:13; 15:5; 19:16; Eccl 8:5; 12:13; Isa 48:18; Jer 35:16, 18; Ezek 18:21; Da 3:12; 9:4-5; Mal 2:1, 4 ANOTHER EXAMPLE FROM JOHN OF KEEPING GOD'S COMMANDMENTS Revelation 12:17+ So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep (tereo - present tense) the commandments (entole) of God and hold to the testimony of Jesus. Tony
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Wuest: He who keeps on saying, I have come to know Him experientially and as a present result am in that state, and His precepts is not habitually safeguarding with solicitous care, is a liar, and in this one the truth does not exist.(Wuest) Young's Literal: he who is saying, 'I have known him,' and his command is not keeping, a liar he is, and in him the truth is not; The one who says: 1Jn 2:9 1:6,8,10 4:20 Jas 2:14-16 I know: Hos 8:2-3 Titus 1:16 Is a liar: 1Jn 1:6,8 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: James 2:14-16 What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? John 14:21+ “He who has My commandments (entole) and keeps (tereo - present tense) them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” John 14:23+ Jesus answered and said to him, “If anyone loves Me, he will keep (tereo) My word; and My Father will love him, and We will come to him and make Our abode with him. 24 “He who does not love Me does not keep (tereo) My words; and the word which you hear is not Mine, but the Father’s who sent Me. John 15:10+ “If you keep (tereo) My commandments (entole), you will abide in My love; just as I have kept My Father’s commandments and abide in His love. Hosea 8:2-3 They cry out to Me, “My God, we of Israel know You!” 3 Israel has rejected the good; The enemy will pursue him. Titus 1:16+ (DESCRIPTION OF A "LIAR") They (present tense - continually) profess to know God (THEIR LIPS), but by their deeds (THEIR LIFE) they (present tense - continually) deny Him (SEE Mt 10:33+), being detestable (bdekluktos) and disobedient and worthless (adokimos) for any good deed. 1 John 1:6; 8+ If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; (1:8) If we say that we have no sin, we are deceiving ourselves and the truth is not in us. LIARS FAIL THE TEST OF ASSURANCE OF SALVATION The one who says "I have come to know (ginosko - perfect tense) Him" and does not keep (tereo - present tense - keep as his habitual practice) His commandments (entole), is a liar (pseustes) and the truth (aletheia) is (estin - present tense) (ouk = absolutely) not in him - Know in the perfect tense shows how deceived/deceptive these men are, for by using this tense they are claiming/professing that they have come to know Jesus intimately and personally at some point in the past and that knowledge is abiding. This passage is so clear, it does not need much comment. It simply needs to be read and heeded. If you are reading God's Word and refusing (as a general rule of your life) to keep His commandments, then you need to seriously question whether you are in Christ or still in the old Adam nature (see 2Cor 13:5+, cf 1Cor 15:22+). The nature of Christ (and His Spirit Who is holy - Ro 8:9+) in a man or woman to one degree or another brings forth the fruit of holiness (cf Heb 12:14KJV+, Ro 6:22KJV+, 1Th 4:7KJV+, 1Pe 1:14, 15, 16+), because this new nature includes a new source of power, the Holy Spirit (see warning and promise in Ro 8:13+). John Calvin said that “The knowledge of God is efficacious” meaning that the Gospel changes one's heart and life (cf 2Co 5:17+). But John says your heart has not experienced a true "circumcision" or transformation not if you just say "I know Jesus" and don't "live like Jesus" (1Jn 2:6+)! In the following notes I have included a relatively large number of comments on this passage from old (Puritans) and new commentators, because I want to counter a teaching (especially by men such as Zane Hodges' who writes in the popular, generally excellent Bible Knowledge Commentary - SEE "Unusual and Troubling Teachings of Zane Hodges") that in my opinion is (1) erroneous, (2) very misleading and (3) dangerous in regard to a soul's eternal destiny in either heaven or hell! There is simply too much at stake to not counter spurious comments on passages that are otherwise very clear if read in plain English! (Here is an example of Hodges concluding sentence in his paragraph on 1Jn 2:4 "He is seriously out of touch with spiritual reality." Hodges assiduously avoids saying that such a man is eternally lost, because Hodges feels this man is saved and just not experiencing fellowship with God. Beloved, such a person is more than just "out of touch with spiritual reality!" He is out of Christ!) John's test of obedience in 1Jn 2:3 is underscored by the direct contrast he presents in 1Jn 2:4. As John Stott says "The positive principle of the previous verse is illustrated by a negative example. A man's words must be tested by his works. If he disobeys God's commandments, his claim to have come to know God is a lie (cf. 1Jn 1:6). His conduct contradicts his profession and proves it to be false.....he insists that no religious experience is valid if it does not have moral consequences (cf. Titus 1:16). It is not the person who claims to be a Christian and to know God who is presumptuous, but the person whose claim is contradicted by his conduct. He is a liar....A person’s words must be tested by his works. If he disobeys God’s commandments, his claim to have come to know God is a lie (cf. 1Jn 1:6). His conduct contradicts his profession and proves it to be false. " (Borrow The Letters of John or see The Letters of John: An Introduction and Commentary - Page 88) C H Spurgeon cautions us - Do distinguish, however, between knowing about Christ and knowing Christ. We may know very much about many of our great men, though we do not know them. Now, it will never save a soul to know about Christ. The only saving knowledge is to know him, his very self, and to trust him, the living Savior, who is now at the right hand of God. (See expanded excerpt from Spurgeon's sermon) A T
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Wuest: But whoever habitually with a solicitous care is keeping His word, truly, in this one the love of God has been brought to its completion with the present result that it is in that state of completion. In this we have an experiential knowledge that in Him we are.(Wuest) Young's Literal: and whoever may keep his word, truly in him the love of God hath been perfected; in this we know that in him we are. Whoever: 1Jn 2:3,4 Ps 105:45 Ps 106:3 Ps 119:2,4,146 Pr 8:32 Pr 28:7 Ec 8:5 Eze 36:27 Lk 11:28 Jn 14:21,23 Rev 12:17 14:12 In him: 1Jn 4:12,18 Jas 2:22 By this: 1Jn 2:27-28 1Jn 3:24 1Jn 4:13-16 1Jn 5:20 Jn 6:56 15:5 Ro 8:1 1Co 1:30 2Co 5:17,21 Col 2:9,10 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 5:17+ Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. 1 John 3:24+ The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us. 1 John 4:13-16+ By this we know that we abide in Him and He in us, because He has given us of His Spirit. 14We have seen and testify that the Father has sent the Son to be the Savior of the world. 15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him. HOW TO KNOW YOU ARE IN CHRIST FOREVER But - Always take note of contrasts (contrast), for they mark a "change of direction" by the author and beg at least one simple question "What is being contrasted?" (also Why? Why now? - 5W/H questions). Discipline yourself (cf 1Ti 4:7, 8+) to pause and ponder the passage, for as you do, you will be practicing the blessed discipline of Biblical Meditation. True love for God is expressed not in sentimental language or mystical experience but in moral obedience....The proof of love is loyalty. -- John Stott Whoever keeps (tereo) His Word - keeps (tereo) is again in the present tense picturing one as "keeping on keeping God's word," as exhibiting ongoing obedience (enabled by continually relying on the enabling power of the Holy Spirit to obey). Earlier John used the word commandments (1Jn 2:3-4), but now uses word (lógos) which is more general, and would include not just commands but instructions, principles, etc.Vine adds that "His Word (lógos) is the whole, of which His commandments are the parts. It is the complete divine revelation." John like a patient father continues to belabor the point that a truly changed heart will inevitably result in a changed life. Obedience has always been what God looks for as evidence of a changed life, a surrendered heart (cf 1Sa 15:22). As Jesus declared... But (Remember to pause and ponder what Jesus is contrasting = Lk 11:27+) He said, “On the contrary, blessed are those who hear the word of God, and observe (Not tereo but similar word phulasso = guard like a military sentinel) it (the word heard).” (Luke 11:28+) Comment: Jesus clearly links hearing and heeding (doing) of His Word. His half brother James issued a similar charge to his readers "prove (present imperative = command calling for habitual practice) yourselves doers of the word, and not merely hearers who delude (paralogizomai) themselves." (Jas 1:22+) Remember that the only way a sinner can keep the word is by entering the New Covenant and receiving the new source of power which enables obedience motivated by love not legalism. Ezekiel quotes Jehovah's New Covenant promise... And I will put My Spirit within you and cause you to walk in My statutes (God's Part!), and you will be careful to observe (Lxx uses phulasso = guard) My ordinances (Our Part - enabled by the Spirit!). (Ezekiel 36:27+, cf Php 2:12+, Php 2:13NLT+) In him - The one who exhibits a truly changed life as evidenced by his or her obedience to God's Word of Truth. Wuest says "The demonstrative pronoun is used, “in this one truly is the love of God perfected.” (Eerdmans Publishing - used by permission)
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Wuest - Teleios the adjective, and teleioo the verb. The adjective is used in the papyri, of heirs being of age, of women who have attained maturity, of full-grown cocks, of acacia trees in good condition, of a complete lampstand, of something in good working order or condition. To summarize; the meaning of the adjective includes the ideas of full-growth, maturity, workability, soundness, and completeness. The verb refers to the act of bringing the person or thing to any one of the aforementioned conditions. When applied to a Christian, the word refers to one that is spiritually mature, complete, well-rounded in his Christian character. (Eerdmans Publishing - used by permission) TELEIOO - 24X/23V - accomplish(2), accomplished(1), finish(1), fulfill(1), full number(1), made perfect(4), made...perfect(1), make...perfect(1), make perfect(1), perfect(2), perfected(7), reach...goal(1), spending the full number(1). Lk. 2:43; Lk. 13:32; Jn. 4:34; Jn. 5:36; Jn. 17:4; Jn. 17:23; Jn. 19:28; Acts 20:24; Phil. 3:12; Heb. 2:10; Heb. 5:9; Heb. 7:19; Heb. 7:28; Heb. 9:9; Heb. 10:1; Heb. 10:14; Heb. 11:40; Heb. 12:23; Jas. 2:22; 1 Jn. 2:5; 1 Jn. 4:12; 1 Jn. 4:17; 1 Jn. 4:18 LESSONS OF OBEDIENCE - When young Kofi came home after Sunday school, his mother asked him what he had learned that morning. His quick reply spoke volumes: “Obedience . . . again!” Although I’m many years older than Kofi, I agree that obedience to God is a lesson that we must, sometimes reluctantly, learn over and over again. Oswald Chambers wrote: “The Lord does not give me rules, but He makes His standard very clear. If my relationship to Him is that of love, I will do what He says . . . . If I hesitate, it is because I love someone I have placed in competition with Him, namely, myself.” When we are obedient, we show God that we love Him and have more faith in Him than we do in ourselves. Arthur W. Pink said that love is “a principle of action, and it expresses itself . . . by deeds which please the object loved.” To obey God means to relinquish what we want and to choose to do what He asks. God requires the obedience of His followers, and Jesus placed great importance on it. He asked, “Why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46). And He issued this challenge: “If you love Me, keep My commandments” (John 14:15). - Cindy Hess Kasper To say we follow Jesus Christ Without attempting to obey Reveals our lack of faith that He Will lead us right in every way. —Sper Obedience to God is an expression of our love for God. 1 John 2:6 the one who says he abides in Him ought himself to walk in the same manner as He walked. (NASB: Lockman) Greek: ho legon (PAP) en auto menein (PAN) opheilei (3SPAI) kathos ekeinos periepatesen (PAN) kai autos [houtos] peripatein. (3SAAS) Amplified: Whoever says he abides in Him ought [as a personal debt] to walk and conduct himself in the same way in which He walked and conducted Himself. (Lockman) ESV: whoever says he abides in him ought to walk in the same way in which he walked. KJV: He that saith he abideth in him ought himself also so to walk, even as he walked. NLT: Those who say they live in God should live their lives as Christ did.
1 João 2:1-6
Wuest: He who is constantly saying that he as a habit of life is living in close fellowship with and dependence upon Him is morally obligated just as that One conducted himself, also himself in the manner spoken of to be conducting himself. (Wuest) Young's Literal: He who is saying in him he doth remain, ought according as he walked also himself so to walk. Who says: 1Jn 2:4 1:6 He: 1Jn 2:28 3:6 Jn 15:4-6 To walk: 1Jn 1:7 Ps 85:13 Mt 11:29 Jn 13:15 1Co 11:1 Eph 5:2 1Pe 2:21 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 4:1+ Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. Luke 4:1-2+ Jesus, full of (CONTROLLED BY) the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness 2 for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. Luke 4:14+ And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. Acts 10:37-38+ you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. 38 “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. John 13:15+ “For I gave you an example that you also should do as I did to you. 1 Corinthians 11:1+ Be (present imperative see our need to depend on the Holy Spirit to obey) imitators of me, just as I also am of Christ. Ephesians 5:2+ and walk (present imperative see our need to depend on the Holy Spirit to obey) in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. 1 Peter 2:21+ For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, (See famous book In His Steps) WALKING LIKE JESUS CONFIRMS ABIDING IN HIM Vine, Cole, Stott, Kruse, et al feel that this verse is best connected to the last clause of preceding verse - "By this we know that we are in Him" (See preceding comments). Colin Kruse "This verse then spells out the basis on which people may ‘know they are in him’." (See The Letters of John) "If you have the life, it is bound to show itself, and if it does not, then you have not the life" -- D Martyn Lloyd-Jones The one who says (lego present tense) he abides (meno - present tense) in Him (Christ) ought (opheilo - present tense) himself to walk (peripateo - present tense) in the same manner as He walked (peripateo) - Says is in the present tense indicating this person in continually claiming that he continually abides in Christ. In Him in context is clearly a reference not to the Father but to the Son, and so to abide in Christ. What does abide in Him mean? To abide in the Lord Jesus first is "defined" as walking like Jesus walked. Further, abides means to remain, to dwell, to live in and implies not only one's practice, but also one's fellowship, friendship, dependence, harmony, communion, etc (See Oneness of Covenant). Then John gives the "test," the criteria to assess whether this claim can be judged as true or false. He says that one's claim needs to be authenticated or validated by one's conduct. Ought (opheilo - present tense) conveys the idea that the one making the claim that he abides is continually bound by duty, moral obligation and/or necessity to walk (live, conduct one's self) the way Jesus walked. In other words, John is saying that the person who makes the claim that he abides in Him has a moral and spiritual obligation to walk the way Jesus walked. To say it another way, one can deduce from one's walk like Jesus that they possess the supernatural power to walk like Jesus and therefore are clearly in Him. You may be saying "I cannot walk like Jesus walked, because He was God and I'm not!" Remember that Jesus emptied Himself of His divine prerogatives and became a Man Who functioned in the power of the Holy Spirit and in so doing gave us the perfect example by the perfect Man of how we too can walk. Obviously we will never attain to His walk of perfection, but one who professes he abides in Him should definitely walk in the general direction (and manner) He walked. (See Related Passages above) THOUGHT - Do you understand that you cannot live the Christian life in your own power? You must rely on supernatural power, power provided by the indwelling Holy Spirit. Most Christians do not really understand this vital truth and thus we see so many Christians living lives like a yo-yo bobbing up and down! Remember that Jesus ascended and the Spirit descended. The Spirit is your power source. For more of this critical teaching see my discussion of The Holy Spirit-Walking Like Jesus Walked! We abide in Christ as our Shelter, our Home, and our Life -- C H Spurgeon Warren
1 João 2:7-11
Wuest: But he who as a habit of life hates his brother is in the darkness, and in the sphere of the darkness is habitually ordering his behavior, and he does not know where he is going, because the darkness blinded his eyes. Young's Literal: and he who is hating his brother, in the darkness he is, and in the darkness he doth walk, and he hath not known whither he doth go, because the darkness did blind his eyes. he that 1John 2:9; John 12:35; Titus 3:3 and walks Proverbs 4:19; John 12:35 because John 12:40; 2Corinthians 3:14; 4:4; Revelation 3:17 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 4:4+ in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. THE DARKNESS OF LOVELESSNESS Note that the first part of this verse repeats 1Jn 2:9. Hiebert adds "but now reference to his spiritual pretensions is dropped and the results of hatred in his life are stressed." Yarbrough adds that here "John expands on the dilemma posed and faced by the confessing believer who does not love others." But - Always use this term of contrast as an opportunity to pause and ponder the text and context. For example, asking questions like what is being contrasted? What's the significance of this contrast or change of direction?, etc. Here the but (de) is added to set the following in clear contrast with 1Jn 2:10! The one who hates (miseo - present tense) his brother (adelphos) is (present tense - continually) in (sphere of - see locative of sphere) the (spiritual) darkness (skotia) and walks (peripateo - present tense - continually) in (sphere of - see locative of sphere) the darkness (skotia), and does not know (oida/eido - perfect tense - speaks of fixed state/condition) where he is going (hupago) because the darkness (skotia) has blinded (tuphloo) his eyes - Literally "he who is hating his brother, in the darkness he is"). Hates is in the present tense depicts this not as passing dislike (which if we are honest with ourselves, we all experience from time to time), but as a continual state of this person's heart which is unflinchingly fixed on hating his brother. His brother is not referring to a Christian brother in this context (contrary to what some suggest). This person's sphere in which they live and in which they conduct themselves is spiritual darkness (skotia). In the darkness conveys the picture of darkness as the "atmosphere" (locative of sphere) which he breathes and in which he lives and has his being, even as the atmosphere of a fish is in the water. As the fish lives in water, so too this person lives in the darkness! Vaughan adds that "darkness is the moral and spiritual atmosphere of his life." And how dark is this darkness! Woe!There is no suggestion in this doubly dark description that such a person is a believer as some teach! There is a bit of an ironic allusion in the phrase does not know where he is going. He may think he is going to Heaven but unless he repents and believes in the Light of the world (Jn 8:12), he is going to spend eternity in hell! Then he will know where he is going but it will be too late! Is (present tense - continually) in (sphere of - see locative of sphere) the (spiritual) darkness (skotia) - John identifies this individual's sphere of existence and his mode of existence, both in spiritual darkness. This was every persons state in Adam for as Paul says "we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another." (Titus 3:3+) Note the clear contrasts in this passage and the preceding passage (1Jn 2:10) The one who loves (vs hates) his brother abides (vs is) in the Light (vs in the darkness) Westcott - Of the fruits of love it is sufficient to say that ‘he that loveth abideth in the light, and there is none occasion of stumbling in him. (1Jn 2:10) The issues of hatred are traced in different directions. They are regarded both in respect of present being (is in) and action (walketh in) and in respect of the final goal (knoweth not whither) to which life is directed. He who hates has lost the faculty of seeing, which requires light and love, ‘so that his whole life is a continual error’ (Howe). (Ibid) Compare John's related warning in 1 John 4:20+ "If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen." Alfred Plummer - The darkness is his home and the sphere of his activity. The contrast between the godly and the wicked is similarly indicated in Proverbs 4:18-19. (1 John 2 - Cambridge Greek Testament Commentary) The highly respected expositor Ray Stedman interprets "Such an attitude of hostility… toward another (as) a mark of an unregenerate life."
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Wuest: Divinely loved ones, no commandment new in quality am I writing to you, but a commandment, an old one, which you have had constantly from the beginning. The commandment, the old one, is the Word which you heard. Young's Literal: Brethren, a new command I write not to you, but an old command, that ye had from the beginning--the old command is the word that ye heard from the beginning; Note: Popups are from the Amplified Version which is relatively literal and can often function as a "mini-commentary" on a passage. Hint: Click the Scripture link (e.g., Hebrews 11:4) and hold your pointer just to the right of the Scripture (the one beneath the designation "The Amplified Bible") and select "Study Tools" for multiple commentaries, dictionary articles, etc, related to that Scripture. I write 1John 3:11; Acts 17:19; 2John 1:5 but Leviticus 19:18,34; Deuteronomy 6:5; Matthew 5:43; 22:37-40; Mark 12:29-34; Romans 13:8-10; Galatians 5:13,14; James 2:8-12 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 19:18; 34+ ‘You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. (19:34) ‘The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the LORD your God. Deuteronomy 6:5+ You shall love the LORD your God with all your heart and with all your soul and with all your might. Mark 12:29-31+ Jesus answered, “The foremost is, ‘HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; 30 AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.’ 31 “The second is this, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ There is no other commandment greater than these.” 2 John 1:5-6+ Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. 6 And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it. THE OLD, NEW COMMANDMENT Recall that in 1Jn 2:6, John had just said his readers are to walk as Jesus walked. In this section he amplifies this thought by explaining what this conduct looks like in the life of one who follows Jesus. Be aware also that in this section where John introduces love of the brethren, he is building toward a command of what not to love in 1Jn 2:15-17. John now applies to professing Christians his second test, which is not moral but social. -- John Stott Beloved (agapetos), I am not writing (grapho) a new (kainos) commandment (entole) to you, but an old (palaios) commandment (entole) which you have had from the beginning (arche); the old commandment (entole) is the word (logos) which you have heard (akouo) - Beloved means dear, very much loved, and describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos was used by the Father to reflect His love for His Son at His baptism and transfiguration. Agapetos is used only of Christians as united with God or with each other in love. So by using agapetos it seems clear that John is addressing believers (or those he considers to be believers). Agapetos is apropos as because John begins to speak about love for one another and his addressing them as beloved models that love he will now discuss. I am not writing (grapho) a new (kainos) commandment (entole) to you - The Greek more literally reads “No new commandment am I writing to you,” which places emphasis on the words “no new commandment” (they are first in the Greek sentence). This commandment is new in quality, although it was not a commandment they had never heard before. In the previous section John had referred to commandments in the plural but now speaks of commandment in the singular, singling out a specific command. This begs the question -- to which commandment is John referring? The context gives the answer, because 1Jn 2:9-11 shows that commandment refers to love for the brethren. The overall point of the passage (1Jn 2:7–11) is that we should keep the commandment of love and so confirm our standing in the light of God. -- John Piper One aspect of this old commandment which is now new (kainos) is that Jesus displayed a fresh kind of love which they had never seen before. Yes, Lev 19:18 had said " you shall love your neighbor as yourself," but no one ever loved like Jesus loved. And Jesus Himself had called it a new commandment declaring "A new (kainos) commandment (entole) I give to you, that you love one another, even as I have loved you, that you also love one another." (John 13:34+) Notice the term of comparison "as I have love you," which is why it is new. It is walking like Jesus walked (1Jn 2:6 - Walking Like Jesus Walked!). And to obey it would require a new heart (Ezek 36:26-27+), a new power that all believers received when they were born again. What is that power? The Holy Spirit Who poured out that love in our hearts (Ro 5:5+) and lives in us to bear the fruit of love (Gal 5:22+). The final proof any man can have of the fact that he is a Christian is that he keeps, and delights in keeping, and goes on keeping, the commandments of the Lord. Martyn Lloyd-Jones - "These five verses (1 John 2:7–11) must obviously be taken as a whole because they contain one particular, great message. So before we consider them in detail, let us observe first of all the connection between them and what has gone before. John has just said that the final proof any man can have of the fact that he is a Christian is that he keeps, and delights in keeping, and goes on keeping, the commandments of the Lord. There, he says, is something which is really safe as a test, much safer than any experience that one may have had, certainly much safer than any feelings or sensations that one may be conscious of within. Here is an objective test, and yet, obviously, a proof of life itself. Then, having laid that down, John, as we have been considering, very naturally and almost inevitably brings it down to the realm of the particular. And so he now brings us to this vital and all-important New Testament doctrine of the love of the brethren… John is concerned about our fellowship with God, so he has been telling us there are certain things that hinder it, and here is another and one of the most important of them. To fail to love the brethren will interrupt our fellowship with the Father and therefore will rob us of many of the blessings of the Christian life. But we can also put it in a different way, and this is true of every one of these items that John singles out. It also provides us with a very wonderful test of our whole position. You see, we can go on looking at this epistle constantly in a two-fold manner. We can look at the various things that John enumerates as the things that hinder the fellowship, and we can also see them all as tests of our Christian position, and so you will find that when people have studied this epistle, they have generally looked at it from one of those two standpoints. But both are true, and it would be well for us always to bear the two in mind." (Borrow Walking with God) John
1 João 2:7-11
Wuest comments that entole means "an order, command, charge, precept. The precepts (commandments) are those given by our Lord either personally while on earth or through His apostles in the New Testament Books. Thus, a solicitous (meticulously careful, concerned) guarding of the precepts of Christ, a consuming desire that they be honored, a passionate determination that they always be kept, is a proof gained from experience, that that person has come to an experiential knowledge of the Lord Jesus and is at present in that state of knowing Him. This experiential knowledge is in contrast with and opposed to a mere theoretical knowledge of His Person. (Eerdmans Publishing - used by permission) Ralph Martin - The word commandment (entole) is featured prominently in both 1 John and 2 John (1 Jn 2:3, 4, 7, 8; 1Jn 3:22, 23, 24; 1Jn 4:21; 1Jn 5:2-3; 2 Jn 4, 5, 6), and in every case it appears that the commandments of God rather than Jesus are intended (see esp. 1 Jn 5:2-3; 2 Jn 4). John teaches that those who truly know God keep his commandments (1 Jn 2:3-4). (Dictionary of the later New Testament and its developments). ENTOLE IN JOHN'S WRITINGS - Jn. 10:18; Jn. 11:57; Jn. 12:49; Jn. 12:50; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 15:10; Jn. 15:12;1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:7; 1 Jn. 2:8; 1 Jn. 3:22; 1 Jn. 3:23; 1 Jn. 3:24; 1 Jn. 4:21; 1 Jn. 5:2; 1 Jn. 5:3; 2 Jn. 1:4; 2 Jn. 1:5; 2 Jn. 1:6; Rev. 12:17; Rev. 14:12 Old (3820) palaios from pálai = in the past, long ago) antique, not recent, not new, old in the sense of worn out and decrepit. (see discussion of old self = old man) Palaios means in existence for a long time, and in a number of contexts conveys the sense of being obsolete, antiquated or outworn. Worn out from use is the idea in (Mt 9:16, 17 Mk 2:21, Lk 5:36) Palaios is the antonym of kainos which means brand new. Archie Edwards - Fellowship and Love of the Brethren 1 John 2:7–11 I. The Command to Love Is Described (1Jn 2:7, 8). A. Its oldness (1Jn 2:7). B. Its newness (1Jn 2:8). Note the two spheres in which this old command is new: 1. First, the newness “is true in Him,” that is, in Christ. 2. The second sphere in which the old command is new is “in you.” II. The Test of Love Is Applied (1Jn 2:9–11). Love has the capacity to reveal character: A. The man who hates (1Jn 2:9–11): 1. His claim—“he is in the light” (1Jn 2:9). 2. His conduct—“hateth his brother” (1Jn 2:9). 3. His character—“is in darkness’ (1Jn 2:9, 11): a. His existence—in the darkness. b. His activity—walks in the darkness. c. His blindness—“knoweth not whither he goeth.” Why? “Darkness hath blinded his eyes.” B. The man who loves (1Jn 2:10): 1. His claim—“he is in the light.” 2. His conduct—“loveth his brother.” 3. His character—“none occasion of stumbling in him.” John
1 João 2:7-11
Wuest: Again, a commandment, one new in quality, I am writing to you, which fact is true in Him and in you, because the darkness is being caused to pass away, and the light, the genuine light, already is shining. Young's Literal: again, a new command I write to you, which thing is true in him and in you, because the darkness doth pass away, and the true light doth now shine; a new (kainos) commandment (entole) 1John 4:21; John 13:34; Jn 15:12 which is true (alethes) 1John 3:14-16; 4:11; John 15:12-15; 2 Corinthians 8:9; Ephesians 5:1,2; 1 Peter 1:21; 4:1-3 the darkness Song of Solomon 2:11,12; Isaiah 9:2; 60:1-3; Matthew 4:16; Luke 1:79; John 12:46; Acts 17:30; Acts 26:18; Romans 13:12; 2 Corinthians 4:4-6; Ephesians 5:8; 1 Thessalonians 5:5-8 and the Psalm 27:1; 36:9; 84:11; Malachi 4:2; John 1:4,5,9; 8:12; 12:35; 2 Timothy 1:10 1 John 2 Resources - Multiple Sermons and Commentaries A NEW COMMANDMENT TRUE IN CHRIST AND BELIEVERS On the other hand, I am writing (grapho) a new (kainos) commandment (entole) to you, which is true (alethes) in Him (Christ) and in you - A new (kainos) commandment (entole) - Why new if it is really an "old" one as John had just stated in 1Jn 2:8? We alluded to this above but we get a clue if one compares this to Jesus' teaching to the disciples… “A new (kainos) commandment (entole) I give to you, that you love one another, even as (term of comparison// simile) I have loved you, that you also love one another." (John 13:34) “This is My commandment (entole), that you love one another, just as (term of comparison// simile) I have loved you." (John 15:12) What is the "qualifier" that Jesus adds to the command in Lev 19:18+? "As (term of comparison// simile) I have loved you." To love as the Master is to love sacrificially, selflessly, even unto death (at least to self, if not even physical death for some). In Eph 5:25+ Paul commanded husbands to "love (present imperative = habitually, as one's lifestyle!) your wives, just as Christ also loved the church and gave Himself up for her." The question arises as to how CAN fallen men love like Jesus, the God-Man? First, we must be born again and second, we must follow His example (1Jn 2:6+). What was Jesus' example? He emptied Himself of His divine prerogatives and yielded His will to the will of God (Php 2:6-7+), trusting in the Holy Spirit to enable Him (cp Mt 4:1+, Lk 4:1, 14+, cp Acts 10:37-38+). We must "walk in the same manner as He walked" (1Jn 2:6+), in continual confidence (faith) and dependence (submission) on the Spirit to fill us and control us (Eph 5:18+) and thereby empower us to manifest supernaturally what is impossible naturally. What is IM-possible then becomes HIM-possible! David
1 João 2:7-11
Wuest: He who is saying that in the light he is, and is habitually hating his brother is in the darkness up to this moment. Young's Literal: he who is saying, in the light he is, and his brother is hating, in the darkness he is till now; says 1John 2:4 he is 1John 1:6; John 9:41; Romans 2:18-21 and hates 1John 3:13-17 is in 1John 2:11; Ps 82:5; 1 Corinthians 13:1-3; 2 Peter 1:9 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 5:25+ Likewise also, deeds that are good (DEEDS IN THE LIGHT) are quite evident (prodelos = perfectly clear, very obvious, known to all.), and those which are otherwise (DEEDS IN THE DARKNESS) cannot be concealed. (UPSHOT? NO GOOD DEED OF BROTHERLY LOVE MEANS ONE IS NOT A CHRISTIAN BROTHER!) "OUT OF SYNC" PROFESSION AND POSSESSION B F Westcott introduces this section reminding us that "The link of transition lies in the last words of 1Jn 2:8. The thought of the light already shining naturally suggests the question, Who then is in the light? John’s account of the obligations and issues of love explains this and is an answer to the false claims of knowledge separated from the action which embodies it. It is always easy to mistake an intellectual knowledge for a spiritual knowledge of the Truth. Real knowledge involves....corresponding action. (The Epistles of St. John: The Greek text with notes and essays) The one who says (present tense) he is (present tense - continually) in the Light (phos) - One who says (whoever says, if anyone says) occurs four times - 1Jn 2:4, 6, 9, 1Jn 4:20. This is his claim, his profession, which he makes continually (present tense). This begs the question "Do my attitudes and actions (behavior) authenticate the truth of my profession?" A minority (from my review of numerous commentaries) of writers feel that John is speaking here of a believer who is simply out of fellowship with the Lord (e.g., Zane Hodges in Bible Knowledge Commentary and Thomas
1 João 2:7-11
Wuest: He who is habitually loving his brother in the light is abiding, and a stumbling block in him there is not. Young's Literal: he who is loving his brother, in the light he doth remain, and a stumbling-block in him there is not; that loveth 1 John 3:14; Hosea 6:3; John 8:31; Romans 14:13; 2 Peter 1:10 occasion of stumbling Matthew 13:21; 18:7; Luke 17:1,2; Romans 9:32,33; Philippians 1:10 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 133:1-3+ A Song of Ascents, of David. Behold, how good and how pleasant it is For brothers to dwell together in unity! 2 It is like the precious oil upon the head, Coming down upon the beard, Even Aaron’s beard, Coming down upon the edge of his robes. 3 It is like the dew of Hermon Coming down upon the mountains of Zion; For there the LORD commanded the blessing–life forever. LOVING ONE ANOTHER The one who loves (agapao - present tense) his brother (adelphos) - Notice that the previous passage (1Jn 2:9) begins with what the one says, but here John begins with what one does. Actions speak louder than words and Paul clearly delineates the actions of agape love in 1 Cor 13:4-8 (See commentary)! In fact regarding this love, 1Cor 13:4-8 defines it, Jn 3:16 illustrates it, and Gal 5:22+, Ro 5:5+ describe how it is produced. Indeed, love is not a warm fuzzy "I love you," but is an "action" verb that says "I am here for you. Whatever you need, let me know. I don't expect you to recompense me." Alfred Plummer - Nothing is said about what he professes; it is what he does that is of consequence. Menei (meno = to abide) means not only has entered into the light, but has it for his abode: see 1 John 2:24. (1 John 2 - Cambridge Greek Testament Commentary) Loves (25)(agapao) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Agapao is in the present tense which identifies this love as one's lifestyle! Note that agapao is not an emotion but is an action initiated by a volitional choice. Vine adds this "Love can be known only from the actions it prompts." Kenneth Wuest adds that "The essence of the word is that of a self-sacrificial love that gives of itself for the happiness and well-being of the fellow-Christian. The fact that this Christian is habitually loving his brother-Christian with the above kind of love, is indicative of his close fellowship with and dependence upon the Lord Jesus, for this supernaturally-produced love in His heart is present in an overflowing quantity only in the life of a believer who habitually is abiding in his Lord (ED: I would add such a one is continually filled with, controlled by and energized by the indwelling Spirit of Christ - Ro 8:9, 1Pe 1:11, Eph 5:22, Eph 3:16, Gal 5:16). The light here is, of course, the Lord Jesus Himself and all that is written in the Word about Him." John
1 João 2:7-11
Wuest - An interpretation less agreeable to the context, but more consonant with the common use of skandalon (cp Mt. 13:41; 18:7; Ro 14:13) is, "Because he is winsome and gracious, there is in him no stumbling-block to others, nothing to deter them from accepting the Gospel. The love of the primitive Christians impressed the heathen.” (Eerdmans Publishing - used by permission) THOUGHT - So while this latter interpretation is less consistent with the context, it nevertheless gives us an excellent, challenging, personal application! Remember you may be the only "Bible" many people will ever "read!" We must not just speak the Gospel, but live out the Gospel before the highly skeptical lost world! Indeed, as Westcott says "The triumph of love is that it creates no prejudice against the Truth. Want of love is the most prolific source of offences.") Guy King - This man, unlike his unfortunate counterpart, is able to see the pitfalls in his path, and may thus, if he so wills, avoid them. Moreover, he is in a position to refrain from leaving stumbling-blocks for others. I remember the late beloved Bishop Taylor Smith telling us of an occasion when he was walking up and down a railway station platform, waiting for a train. Thinking of some matter, he carelessly trod on a piece of orange peel, and almost fell: not looking, not, as it were, walking in the light, he met with an occasion of stumbling. Walking on, the Bishop had a sudden, happy inspiration: he went back, and kicked the peel off on to the track, thus ensuring that he should not leave behind him a stumbling-block for others!" Paul Apple - He has nothing in him that is likely to ensnare him or to cause him to stumble. When we are walking around our house when it is well lit, we are able to see and avoid any obstructions which might otherwise trip us up. So if we live in love we won't fall over obstacles like pride, envy, jealousy, revenge. It is when self-seeking governs men that life becomes so entangled. (Bible Outline) Abides (continues, endures, remains, stays) (3306) meno in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23). More than one half of the uses of meno are by John in his Gospel and letters. See also What Does It Mean To Abide? MENO IN JOHN'S WRITINGS - Jn. 1:32; Jn. 1:33; Jn. 1:38; Jn. 1:39; Jn. 2:12; Jn. 3:36; Jn. 4:40; Jn. 5:38; Jn. 6:27; Jn. 6:56; Jn. 7:9; Jn. 8:31; Jn. 8:35; Jn. 9:41; Jn. 10:40; Jn. 11:6; Jn. 11:54; Jn. 12:24; Jn. 12:34; Jn. 12:46; Jn. 14:10; Jn. 14:17; Jn. 14:25; Jn. 15:4; Jn. 15:5; Jn. 15:6; Jn. 15:7; Jn. 15:9; Jn. 15:10; Jn. 15:16; Jn. 19:31; Jn. 21:22; Jn. 21:23; 1 Jn. 2:6; 1 Jn. 2:10; 1 Jn. 2:14; 1 Jn. 2:17; 1 Jn. 2:19; 1 Jn. 2:24; 1 Jn. 2:27; 1 Jn. 2:28; 1 Jn. 3:6; 1 Jn. 3:9; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 3:17; 1 Jn. 3:24; 1 Jn. 4:12; 1 Jn. 4:13; 1 Jn. 4:15; 1 Jn. 4:16; 2 Jn. 1:2; 2 Jn. 1:9; Rev. 17:10 Louw-Nida - 1. stay, remain, abide (to remain in the same place over a period of time) (Acts 27:31); 2. wait for, remain in a place or state, and expect something in future (Acts 20:5); 3. continue to exist, remain in existence (Mt 11:23); 4. keep on, continue in an activity or state, as an aspect of an action (2Jn 9) (BORROW Greek-English lexicon of the New Testament : based on semantic domains) Friberg - (1) intransitively; (a) of someone or something remaining where it is remain in a place, stay, tarry (Mt 10.11), opposite exerchomai (go away, depart); (b) in a more permanent sense dwell, live, lodge (Jn 1.38); (c) figuratively, as remaining unchanged in a sphere or realm continue, abide, remain (2Ti 2.13); (d) figuratively, as remaining in a fixed state or position keep on, remain, abide (1Cor 7.11; Heb 7.3); (e) of persons continuing on through time last, remain, continue to live (Jn 12.34), opposite apothnesko (die, perish); (f) of things continuing on through time last, be permanent, endure (Heb 13.14); (2) transitively; (a) as expecting someone or something wait for, await (Acts 20.5); (b) of things, such as danger, that threaten await, face (Acts 20.23) (BORROW Analytical Lexicon of the Greek New Testament ) Kenneth Wuest - Abide is one of John’s favorite words. The Greek word is menō. Its classical usage will throw light upon the way it is used in the NT. It meant “to stay, stand fast, abide, to stay at home, stay where one is, not stir, to remain as one was, to remain as before.” In the NT, meno means “to sojourn, to tarry, to dwell at one’s own house, to tarry as a guest, to lodge, to maintain unbroken fellowship with one, to adhere to his party, to be constantly present to help one, to put forth constant influence upon one.” “In the mystic phraseology of John, God is said to menō in Christ, i.e., to dwell as it were in Him, to be continually operative in Him by His divine influence and energy (Jn 14:10); Christians are said to menō in God, to be rooted as it were in Him, knit to Him by the Spirit they have received from Him (1Jn 2:6, 24, 27, 3:6); hence one is said to menō in Christ or in God, and conversely, Christ or God is said to menō in one (Jn 6:56, 15:4).” Thayer quotes Ruckert in the use of menō in the words “Something has established itself permanently within my soul, and always exerts its power in me." The word meno therefore has the ideas of “permanence of position, occupying a place as one’s dwelling place, holding and maintaining unbroken communion and fellowship with another.” The words “abide, dwell, tarry, continue, be present,” are the various translations in the Authorized Version. Study these places where the word occurs, and obtain a comprehensive view of its usage. In John 15, the abiding of the Christian in Christ refers to his maintaining unbroken fellowship with Him. He makes his spiritual home in Christ. There is nothing between himself and his Saviour, no sin unjudged and not put away. He depends upon Him for spiritual life and vigor as the branch is dependent upon the vine. The abiding of Christ (ED: And the Spirit of Christ = Ro 8:9) in the Christian is His permanent residence in Him and His supplying that Christian with the necessary spiritual energy to produce fruit in his life through the ministry of the Holy Spirit. (Eerdmans Publishing - used by permission) It is not by means of imitation that we abide in Christ and walk as He walked. No, it is through incarnation: through His Spirit, “Christ liveth in me.” Warren
1 João 2:7-11
Wuest - Hupago is used of the final departure of one who ceases to be another’s companion or attendant. Zodhiates - In the NT and later (hupago) was used intrans. or with heautón (reflexive pronoun - of himself, herself or itself) meaning to go away, particularly under cover, out of sight, with stealth. John used hupago especially to describe Jesus going - eg, presumably to the Cross in Mt 26:24 and returning to His Father in heaven, an important theme in John's Gospel. Jesus teaches that His time with the Jews is brief, and that He will go back to where He came from, to His Father. (Jn 13:3, 33, 36 Jn 14:4, 5,28, Jn 16:5, 10, 17) In John 6:67 hupago conveys the idea of leaving Jesus, going away from Him (no longer following Him). In this later usage, hupago in a sense alludes to Jesus' Ascension. Jesus' going to the Father is a vital part of John’s message for it was from the Father that He had been sent on "mission," so that through Him access to the Father is could be made available (Jn 14:6). Vine - Hupago = to go away or to go slowly away, to depart, withdraw oneself, often with the idea of going without noise or notice. Translated “depart” in Jas. 2:16, kjv, primarily and literally hupago meant “to lead under” (hupo = “under”); in its later use, it implied a “going,” without noise or notice, or by stealth. In James 2:16 the idea is perhaps that of a polite dismissal, “Go your ways.
1 João 2:12-14
Wuest: I am writing to you, little children, because your sins have been put away for you permanently because of His Name. Young's Literal: I write to you, little children, because the sins have been forgiven you through his name; write 1Jn 2:7,13,14,21; 1:4 little children 1Jn 2:1 your sins 1Jn 1:7,9; Ps 32:1,2; Lk 5:20; 7:47-50; 24:47; Acts 4:12; 10:43; 13:38; Ro 4:6,7; Eph 1:7; Col 1:14 for Ps 25:11; 106:8; Jer 14:7; Eph 4:32 1 John 2 Resources - Multiple Sermons and Commentaries ENCOURAGEMENT & REASSURANCE TO CHILDREN, FATHERS & YOUNG MEN (1John 2:12-14). I H Marshall entitles 1Jn 2:12-17 "The New Status of Believers and Their Relation to the World" (Borrow The Epistles of John in The New International Commentary on the New Testament) His purpose in writing is as much to confirm the right assurance of genuine Christians as to rob the counterfeit of their false assurance. John Stott summarizes 1Jn 2:12-14 - John has abruptly concluded his exposition of his second test. He does not mean to give his readers the impression that he thinks they are in darkness or that he doubts the reality of their Christian faith. It is the false teachers whom he regards as spurious, not the loyal members of the church. So he digresses to tell them his view of their Christian standing. His purpose in writing is as much to confirm the right assurance of genuine Christians as to rob the counterfeit of their false assurance. They are in the new age all right, and are enjoying the forgiveness, the knowledge of God and the power to overcome which had been prophesied of the new covenant (e.g. Jer. 31:31–34+).... The dear children are those newborn in Christ. The young men are more developed Christians, strong and victorious in spiritual warfare; while the fathers possess the depth and stability of ripe Christian experience. (BORROW The Letters of John) Robert Candlish - THESE verses form, I think, a break or interruption in the apostle’s line of argument. There is, as it were, a pause. John calls upon those to whom he writes to consider, not only what he is writing to them, but what they themselves are to whom he is writing what is their character and standing; what he is entitled to assume in and about them as likely to ensure a favorable reception of his message. This is a common apostolic method. It is a courteous and complimentary way of insinuating advice; taking for granted the attainments to be enforced. But it is far more than that; and it is so emphatically here. It is a trumpet-call, summoning all the faithful to a recognition of their real and true position before God; and that with a view to them receiving aright what his servant is now writing to them—or, it may be, before this letter reaches them, has written to them—of the divine fellowship of light and love. (John 2 Commentary 1 John 2:12-14 The Guileless Spirit Abiding in the Light) Steven
1 João 2:12-14
Wuest - The verb forgiven (aphiemi) is in the perfect tense, which tense speaks of a past completed action having present and in some instances, permanent results (paraphrased as "your sins have been put away for you permanently"). Our sins were put away at the Cross, with the result that they are never more remembered against us. Our Lord cried on the Cross, “It Is Finished”. The perfect tense is used in Jn 19:30+. The atonement, to which He had reference, was effected at the Cross and became forever the all-sufficient (and "all efficient") payment for sin. The translation should read, “It stands finished.” (Eerdmans Publishing - used by permission) As an aside note that in 1Jn 2:12-14 John uses the perfect tense (past completed action with ongoing effect in the and future = speaks of permanence) six times in the descriptions of the children, young men and fathers = have been forgiven (1Jn 2:12), you (fathers) know Him Who has been from the beginning (1Jn 2:13), you (young men) have overcome (1Jn 2:13), you (children) know the Father (1Jn 2:13), you (fathers) know Him Who has been from the beginning (1Jn 2:14), you (young men) have overcome (1Jn 2:14). John Stott adds "It is significant that in each of these six messages the verb is in the perfect tense, which indicates the present consequence of a past event. John is laying emphasis on the assured standing into which every Christian has come, whatever his stage of spiritual development."(BORROW The Letters of John) John goes on to explain why (how) their sins have been forgiven. How can he be so certain? He explains that it is "for His Name's sake." The Name represents both the Person and His saving work (Acts 4:12+) Whose Name? This is surely Jesus, the Name above all names (Php 2:9-11+, cp " God in Christ also has forgiven you" = Eph 4:32+) The reason their sins are forgiven is because of Jesus Who accomplished the work His Father had assigned Him to complete as the God-Man ((1Jn 1:7+; 1Jn 2:1-2+, Jn 4:34+, Jn 17:3-4+), so that on the Cross our Christ could confidently cry out "TETELESTAI" (IT IS FINISHED! PAID IN FULL! See in depth study). A debtor to mercy alone, of covenant mercy I sing; Nor fear, with Thy righteousness on, my person and off’ring to bring. The judgments of your holy law with me can have nothing to do; My Savior’s obedience and blood hide all my transgressions from view. A Debtor to Mercy Alone - Vocal A Debtor to Mercy Alone - Instrumental John Phillips on sins are forgiven - That's where family life in the household of God begins—we are born into the family as little children. The most simple, basic, and elementary concept we have as children of God is that of forgiveness of sins. That is indeed a blessed truth, but we eventually must get beyond forgiveness, otherwise we will remain babes in Christ. One simple soul found faith in Christ at the end of a service through reading John 3:16. Her counselor had given her a New Testament and marked the verse for her. After she retired to bed that night, however, doubts began to arise about her newly received salvation. She decided Satan was filling her mind with these troublesome thoughts, and she reasoned further that since Satan was said to love darkness rather than light he must be under her bed, the darkest place in the room. She turned on a light, found the marked place in her Bible, put her finger on the verse, and thrust the New Testament under the bed. "Here," she said to the Devil, "read it for yourself!" That was good enough for a start! She would soon need to know much more than that. (Exploring the Epistles of John) ILLUSTRATION - An unmarked tombstone outside of Sydney, New York, has but one word on it, three syllables: "Forgiven" (Cited by Dr. D. James Kennedy, founder of Evangelism Explosion). I Howard Marshall on sins are forgiven - They are people whose sins have been forgiven; they have fulfilled the condition laid down in 1Jn 1:9+, (ED: CLEARLY HE INTERPRETS THAT PASSAGE AS INITIAL CONFESSION OF FAITH) and as a result of their confession of their sin, they know the joy of forgiveness. Forgiveness, however, does not depend on human confession in the sense that this secures favor and pardon from God; it is granted “on account of His Name,” a phrase which directs our minds back to what John has said about the blood of Jesus and His role as advocate and offering for sin (1Jn 1:7+; 1Jn 2:1-2+), and which also leads forward to the need for belief in His Name (1Jn 3:23; 1Jn 5:13). The act of forgiveness is expressed by a perfect tense; John is thinking of the conversion of his readers, whereas in 1Jn 1:9 his thought was more of the continual forgiveness for which the Christian daily prays. If John is thinking here of new converts, the appropriateness of this statement is manifest. The experience of forgiveness is the center of the Christian experience of conversion. “No man can properly rank as a Christian, in the sense of the New Testament, who has not received the forgiveness of sins, or who is not conscious that through its impartation something has happened of decisive moment for his relation to God,” wrote H. R. Mackintosh. In a day when many find the essence of Christianity elsewhere John’s “recall to fundamentals” deserves attention. (Borrow The Epistles of John NICNT - 1974) Forgiveness in Ps 103:12: There is a definite point that is "north" and another that is "south," the North and South Poles. But there are no such points for "east" and "west." It doesn’t matter how far you go to the east; you will never arrive where west begins because by definition west is the opposite of east. The two never meet. They never will meet and never could meet because they are defined as opposites. To remove our sins "as far as the east is from the west" is by definition to put them where no one can ever find them. That is the forgiveness God has granted us! THE NAME ABOVE ALL NAMES For His Name's sake (cp similar phrase Mt 10:22; 24:9; Mk 13:13; Lk 21:17; Jn 15:21; Rev 2:3) - What does this phrase us about the ultimate motivation in God's heart for his redemptive work in Christ? Note that for is the preposition dia which can also mean "through", so that this phrase could be read "through His Name." See related study through Him = through Christ. The Name Jesus represents both his person and his saving work - “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12) Steven
1 João 2:12-14
Wuest - The permanent putting away of sin was “for His Name’s sake.” The words “the Name,” are an Old Testament term expressing the sum of the qualities which mark the nature or character of a person, in this case, the Person of God. It refers to all that is true of God in His glory, majesty, and might. The expression here refers to our Lord (1Jn 2:1), and includes all that He is in His glorious Person. Paul in Php 2:9–11 tells us that in view of the self-emptying of our Lord as He chose the Cross rather than remain in Glory (”who instead of the joy then present with Him, endured the Cross” Heb 12:2), God the Father exalted Him and gave Him “The Name”; placed upon the shoulders of the Man Christ Jesus, all the majesty, glory, and splendor of Deity. Because of what our Lord was in His Person as very God of very God, God the Father put away our sins, recognizing and accepting the atonement He offered on the Cross. B F Westcott - For Christ’s sake the Father forgives those who are united with Him… Forgiveness is granted to men because Christ is indeed what He is revealed to be and what His ‘Name’ expresses. It is of course assumed that Christians acknowledge Him as being what He is (Mt. 28:19)… For dia to onoma (through His Name) see Mt. 10:22, 24:9 and parallels; Jn 15:21; Rev 2:3. Dia tou onomatos in Acts 4:30, 10:43; 1Cor 1:10. In two other places of the Epistle ‘the Name’ of Christ is mentioned as the object of faith in different aspects. The commandment of God is that we believe the Name of His Son Jesus Christ (1Jn 3:23), that is, that we accept the revelation conveyed in that full title as true. And again those who believe in the Name of the Son of God (1Jn 5:13), who cast themselves wholly upon the revelation, are assured of the possession of life eternal (comp. John 1:12). With these passages must be compared Jn 20:31, where John says that the object of his Gospel was that his readers may believe that Jesus is the Christ, the Son of God, and believing may have life in His Name (en to onomati autou), in fellowship with Him as He has thus been made known. The pregnant use of ‘the Name’ as summing up that which is made known of Christ, explains how it came to be used as equivalent to "the faith" - 3John 1:7. William
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Wuest: I am writing to you, fathers, because you have come to know experientially the One who is from the beginning, and as a present result are possessors of that knowledge. I am writing to you, young men, because you have gained the victory over the Pernicious One and as a present result are victorious over him. (Address to the children who know the Father is placed at beginning of 1Jn 2:14 in this translation). Young's Literal: I write to you, fathers, because ye have known him who is from the beginning; I write to you, young men, because ye have overcome the evil. I write to you, little youths, because ye have known the Father: fathers 1Jn 2:14; 1 Timothy 5:1 because 1Jn 2:3,4; 5:20; Psalm 91:14; Luke 10:22; John 8:19; 14:7; 17:3 him that 1Jn 1:1; Ps 90:2 young 1Jn 2:14; Ps 148:12; Proverbs 20:29; Joel 2:28; Zechariah 9:17; Titus 2:6 because 1Jn 4:4; 5:4,5; Ephesians 6:10-12; 1 Peter 5:8,9 the wicked 1Jn 3:12; 5:18; Matthew 13:19,38 little 1Jn 2:1,12 ye have known Matthew 11:27; Luke 10:22; John 8:54,55; 14:7,9; 16:3; 17:21; 2 Corinthians 4:6 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: Luke 10:22 “All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.” John 8:19 So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.” John 14:7 “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” John 17:3 “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. TO THE FATHERS I am writing (grapho) to you, fathers (pater), because you know (ginosko - perfect tense) Him who has been from the beginning (arche). I am writing (grapho) to you, young men (neaniskos), because you have overcome (nikao - perfect tense) the evil one. I have written (grapho) to you, children (paidion), because you know (ginosko - perfect tense) the Father (pater) - I am writing (grapho) in the present tense which speaks of the continuing effect John intends for his words to have on the hearts and minds of his readers. Here he addresses the fathers, "those among John’s readers who are older in the faith and are characterized by spiritual maturity." (Hiebert 1 John 2:7-17 Exposition) B F Westcott - Believers, who are one in the possession of the gift of forgiveness, are distinguished by the circumstances of life. Differences of experience correspond generally to differences of age. Mature Christians, in a society like that which John addressed, would be ‘fathers’ in years. The difference of ‘fathers’ and ‘young men’ answers to that of ‘the thinkers, and the soldiers in the Christian army,’ to the two main applications of the Faith. It is a spring of wisdom; and it is also a spring of strength. In the natural sequence action is the way to that knowledge through which wisdom comes. Christian wisdom is not speculative but first the fruit of work and then the principle of work. The characteristic of ‘fathers’ is knowledge, the fruit of experience (ginosko): that of ‘young men,’ victory, the prize of strength. John bases his appeal to each class on that which they had severally gained. (1 John 2:12-17 Commentary) Fathers (3962)(pater) is used 413x in 366v in the NT and strictly speaking refers to the one who imparts life (the progenitor), and thus one who brings into being and passes on the potential for likeness. Pater in the context of 1Jn 2:13 refers to more mature believers ("you know Him," also presumably older men), who are able to provide moral and intellectual upbringing to younger believers. Paul alludes to pater in his instructions to Timothy (a younger man) instructing him "Do not sharply rebuke an older man (presbuteros), but rather appeal (parakaleo) to him as a father (pater), to the younger men as brothers." (1Ti 5:1) B F Westcott - Pater is used naturally of those who stand in a position of responsible authority. Thus it is applied in the O.T. to prophets (2 Ki 2:12; 6:21; 13:14), priests (Jdg 17:10; 18:19), teachers (Pr. 1:8-note). Comp. Mt. 23:9; 1Cor. 4:15; Acts 7:2; 22:1. Here the natural characteristic of age is combined with that of eminence in the Christian body. (1 John 2:12-17 Commentary) Vine - (Fathers is) suggestive both of maturity and authority. They are the older men in the heavenly family, those who by reason of experience are looked up to for sympathy and guidance and assistance. Spiritual parents who are mature in years, have passed from basic knowledge of God to what John Stott calls a 'deep communion with the Father.' TDNT (borrow) says that pater in the ancient world "is first genealogical, then legal and sociological for the kindly but severe and authoritative head of the house in a patriarchal order… The Stoics regard children as subject to their fathers as elders, benefactors, and superiors. But there is also an emphasis on fatherly love. Fathers are teachers by word and example. Thus Philo states that they should engender and uphold good resolves and brave actions… Parents rank only after the gods. This does not entail ancestor worship… The Roman patria potestas. Roman law vests authority and power in the head of the house. Civil law combines here with sacral law, for the father is also the priest. The father's power continues over all children until his death and embraces slaves as well. It includes disciplinary and penal power, the right to marry and divorce children, and the right to adopt and emancipate. The Roman view affects Greek law, and Jews who are Roman citizens adopt it… he family laws of Israel give primacy to the father, especially in matters of property and inheritance." International Standard Bible Encyclopedia Father Kitto Biblical Cyclopedia Father American Tract Society Father Bridgeway Bible Dictionary Father Baker Evangelical Dictionary Father Easton's Bible Dictionary Father Fausset Bible Dictionary Father Holman Bible Dictionary Father Hastings' Dictionary of the Bible Father Hastings' Dictionary of the NT Father Hawker's Poor Man's Dictionary Father Smith Bible Dictionary Father Vines' Expository Dictionary Father Watson's Theological Dictionary Fathers Father Nave Topical Bible Father Because - term of explanation - Ask what is John explaining? Remember Who your Teacher is = The Holy Spirit! (1Cor 2:10-13, 1Jn 2:20, 27, compare Jn 14:17, Jn 14:26, Jn 15:26, Jn 16:7, 1Cor 3:16, 1Cor 6:19-20-note, Ro 8:9-note)! You know Him - Who is Him, God the Father or Jesus? The fact that John never speaks of the First Member of the Trinity under any designation but God or the Father, along with the context would strongly support "Him" in this phrase as referring to Jesus. You know Him by experience, because you have had a personal experience with Him. You have come into a personal relationship with Jesus. Many people "know" Jesus, but they lack a genuine, personal relationship with Him. THOUGHT - This begs the question dear reader, do you know Him or just know about Him? Your answer has implications not only in this life but in the life to come! (See Jesus' clear warning in Mt 7:21-23+) Hiebert - Fathers naturally implies some authority and leadership as characteristic of those mature in their faith. Van Gorder suggests that the term implies that they were “believers in Christ who themselves had grown in grace and had begotten children in the gospel (1Cor 4:15).” John felt assured about them “because you know Him who has been from the beginning”. (1 John 2:7-17 Exposition) Vine - Their knowledge has been gained as the fruit of experience. Marvin
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Wuest adds that "The perfect tense shows that this knowledge was a well-rounded matured knowledge, the results of which were a permanent possession of these men grown old in the Christian life." Hiebert says "Know (perfect tense) suggests a past knowledge that remains and grows, a knowledge centering in a Person characterized by His permanency." (1 John 2:7-17 Exposition) Know (1097)(ginosko, source of the English word Gnosticism) means to acquire information through experience and is not simply as a result of the accumulation of facts ("head knowledge"). Ginosko also implies an intimate, personal relationship between the fathers and the Father! "These fathers were the older men, mature in the Christian life, having lived in fellowship with the Lord Jesus for many years, and thus having gained much personal knowledge of Him by experience." (Wuest) Him Who has been from the beginning - Him Who? Yes God, but in context more specifically Jesus Christ as noted in 1Jn 1:1-note (from the beginning repeated in 1Jn 2:7, 14, 24, 1Jn 3:8, 11). D Edmond Hiebert on the reference to the beginning - to what time does it refer? - "The expression echoes 1Jn 1:1 and 1Jn 2:7 (and) it could refer to eternity past, the Incarnation as the beginning of God’s redemptive work in His Son (cf. 1Jn 1:1), or possibly to the beginning of the Christian church (1Jn 2:7). The second view seems most probable here. In writing to the “fathers” John drew assurance from his realization that their years of pondering the Gospel message and their experiences with the incarnate Christ had stabilized them so that they would not be mislead by the novel (false) "Christologies" of the Gnostics." (1 John 2:7-17 Exposition) Henry
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Wuest - The Greek has two words for the idea of wickedness, kakos, “evil in the abstract,” and poneros, “evil in active opposition to the good.” The kakos man is content to perish in his own corruption. The poneros man seeks to drag everyone else down with him into his ultimate downfall. Satan is of the latter character, pernicious." Webster's definition of pernicious - highly injurious, exceedingly harmful; having the quality of killing, destroying or injuring; very injurious or mischievous. Destructive; tending to injure or destroy. Evil examples are pernicious to morals. Intemperance is a pernicious vice. Pernicious implies irreparable harm done through evil or insidious corrupting or undermining (the claim that pornography has a pernicious effect on society).
1 João 2:12-14
Wuest: I write to you, little children under instruction, because you have come to know the Father experientially, with the present result that you are possessors of that knowledge. I write to you, fathers, because you have come to know experientally the One who is from the beginning, and are as a present result possessors of that knowledge. I write to you, young men, because you are strong with endowed strength and the word of God in you is abiding, and you have gained the victory over the Pernicious One, and as a present result are victorious over him. Young's Literal: I did write to you, fathers, because ye have known him who is from the beginning; I did write to you, young men, because ye are strong, and the word of God in you doth remain, and ye have overcome the evil. fathers 1Jn 2:13 because you are Ephesians 6:10; Philippians 4:13; Colossians 1:11; 2 Timothy 2:1 the word Ps 119:11; John 5:38; 8:31; 15:7; Colossians 3:16; Hebrews 8:10; 2 John 1:2; 3 John 1:3 1 John 2 Resources - Multiple Sermons and Commentaries FATHERS AND YOUNG MEN I have written (grapho) to you, fathers (pater), because you know (ginosko perfect tense) Him who has been from the beginning (arche). I have written (grapho) to you, young men (neaniskos), because you are strong (ischuros), and the word (logos) of God abides (meno) in you, and you have overcome (nikao) the evil one (poneros) - I have written - John switches from present to aorist tense which speaks of past completed action. (see epistolary aorist) As in 1Jn 2:13, know is ginosko in the perfect tense indicating that the fathers had come to know Jesus personally as Lord and Savior at some point in the past (the moment of their new birth by grace through faith - Eph 2:8-9+) and are in still (and forever) in the state of knowing Him! They had an abiding, intimate knowledge of Jesus. They came to know Jesus through their belief in Jesus Christ, Who is the One Who has revealed the Father (Lk 10:22). Young men (neaniskos) means in the prime of life and vigorous physically and spiritually (they are spiritually "strong" as discussed below). Because you are (present tense) strong (ischuros) - In this context, ischuros refers primarily to their continuing to be strong in the faith, not necessarily to their inherent physical strength (to which ischuros can refer). The best way to overcome the evil one is not by physical strength, but spiritual strength: (1) Take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. (Eph 6:16-note ) Remember that faith comes by hearing and hearing by the word of Christ (Ro 10:17-note) (If your faith is weak, could this be a clue?) and (2) Wielding the sword of the Spirit which is the Word of God (Eph 6:17-note) In the Septuagint of 1Chr 7:2 we read of David's "mighty men of valor" (Who were the mighty men of David?) where the Greek use ischuros combined with dunamis to describe these mighty men. As mighty men of valor they were fit for physical war, even as these mighty young men were fit for spiritual warfare with their deadly, deceptive adversary! The glory of young men is their strength." -- Proverbs 20:29 Wuest - Ischuros refers to power as an endowment. Strength to overcome Satan is part of the salvation given the believer. It takes the form of the spiritual energy supplied the yielded saint by the Holy Spirit. John Phillips rightly reminds us that "Throughout history, God has had His strong young men. Martin Luther was twenty-seven when he marched down the stairs of the Scala Sancta (picture) in Rome, realizing that salvation was by faith not by works. He was thirty-four when he nailed his monumental Ninety-five Theses to the door of that Wittenberg church. George Muller was twenty-seven when he moved to Bristol, sure that God wanted him to open an orphanage strictly on the basis of faith. With no money in hand, he was committed to telling his needs only to God. John Bunyan was thirty-two when he was jailed for preaching without the permission of the established church. In that prison he wrote his immortal Pilgrim's Progress. William Booth was thirty-six when he founded the Salvation Army. He threw himself into the dens and stews of London's East End to rescue the poor, the wretched, and the despised. David Brainerd was twenty-five when he set out to convert the American Indians. He was only twenty-nine when he died. William Carey (see also) was still in his teens when he could read the Bible in six languages. He was thirty-two when he went to India and launched the modern missionary era. Such are God's strong young men. The world is a better place because of them and the church more glorious for all eternity. (Exploring the Epistles of John) And (kai) - Not surprisingly, John connects the strength of the young men with their intake of the Word of God. "The source of their strength is not innate but has been imparted to them." (Hiebert 1 John 2:7-17 Exposition) The psalmist understood this dynamic when he asked - "How can a young man keep his way pure? By keeping it according to Your Word. With all my heart I have sought You; Do not let me wander from Your commandments. Your Word I have treasured in my heart, That I may not sin against You." (Ps 119:9-11)
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Wuest - The Word of God, residing in their hearts in an unhindered, welcome state, was that which, together with the power of the Holy Spirit (cf Acts 1:8), gave these young men victory over Satan, the Pernicious One, who sought to drag them down with himself into the ruin that someday will be his. (Eerdmans Publishing - used by permission) Henry Alford of the Word of God abides - the whole announcement of the good news of the gospel in Christ has found entrance into your hearts and an abiding place there, and there dwells and works. (1 John 2 - Greek Testament Critical Exegetical Commentary) W E Vine - The means of their victory is their strength, and the secret of their strength is the Word of God. For the Word of God is the revelation of His will and the means of receiving the fullness of Christ; it is likewise the all-sufficient counteractive against the errors of the time. Steven
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Wuest - Ischuros speaks of indwelling strength embodied or put forth either aggressively or as an obstacle to resistance, as an army or a fortress. Ischuros (see ischus) is one of four great power words in the NT = (1) Exousia = delegated authority (2) Ischuros = great strength (especially physical); (3) Kratos, dominion authority. (4) Dunamis means energy, power, might, great force, great ability, strength Young men are described as “strong”, presumably referring to their faith (1John 2:14). Ischuros in Classic Greek - Described the quality of being “strong, powerful, mighty,” especially persons. Could describe a “strong” taste or odor, a loud sound, or the “power” of the government. The picture of “Intensity” is a key thought conveyed by ischuros. Thus a “violent” wind described an intense wind. An army’s “force” reflected the intensity of the force. Webster's 1828 Definition of mighty: 1. Having great bodily strength or physical power; very strong or vigorous; as a mighty arm. 2. Very strong; valiant; bold; as a mighty man of valor. Jdg 6. 3. Very powerful; having great command. - Cush begat Nimrod; he began to be a mighty one on the earth. Ge 10:9. 4. Very strong in numbers; as a mighty nation. Ge 18. 5. Very strong or great in corporeal power; very able. Woe to them that are mighty to drink wine. Isa 5:11, 22. 6. Violent; very loud; as mighty thunderings. Ex 9. Ps. 68. 7. Vehement; rushing with violence; as a mighty wind or tempest. Ex. 10. Rev. 6. 8. Very great; vast; as mighty waters. Neh. 9. 9. Very great or strong; as mighty power. 2Chr. 26. 10. Very forcible; efficacious; as, great is truth and mighty. Esdras. 11. Very great or eminent in intellect or acquirements; as the mighty Scaliger and Selden. Echard. 12. Great; wonderful; performed with great power; as mighty works 13. Very severe and distressing; as a mighty famine. Luke 15:12. 14. Very great, large or populous; as a mighty city. Rev. 18. 15. Important; momentous. I’ll sing of heroes and of kings, In mighty numbers mighty things. Cowley. Ischuros - 29x in 27v - NAS Usage: loud(1), mightier(3), mighty(3), mighty men(1), severe(1), strong(13), strong man(1), strong man's(1), strong man's(1), stronger(3). KJV Usage - mighty 10, strong 9, strong man 5, boisterous 1, powerful 1, valiant 1 Matthew 3:11 "As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. Matthew 12:29 "Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house. Comment: In Mt 12:28 Jesus declared the kingdom of God had come, because He had displayed His sovereign rule and power over even the strong man (Satan) and his demonic hordes! Jesus is stronger, beloved. In fact, there is simply no comparison because one is the Creator and the other the created creature! Matthew 14:30 But seeing the (strong) wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" Mark 1:7 And he was preaching, and saying, "After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. Mark 3:27 "But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house. MacArthur Study Bible - One must be stronger than Satan in order to enter his domain (“strong man’s house”), bind him (restrain his action), and free (“plunder”) people (“his property”) from his control. Only Jesus had such power over the devil. Cf. Ro 16:20; Heb 2:14, 15. Luke 3:16 John answered and said to them all, "As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. Luke 11:21 "When a strong man, fully armed, guards his own house, his possessions are undisturbed. 22 "But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. Luke 15:14 "Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. 1 Corinthians 1:25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. Comment: The idea is that the more one looks to himself and depends on himself, the worse his spiritual situation becomes. As his dependence on his his strength increases, so do his problems. His great need is "the weakness of God" because even if God could possess a weakness (which in my opinion, He does not possess), this weakness would still be stronger than the greatest strength a man could muster. As John
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Wuest - Ischuros speaks of indwelling strength embodied or put forth either aggressively or as an obstacle to resistance, as an army or a fortress. Thus the encouragement which God’s promise and God’s oath afford is a strong army or a fortress against doubt and discouragement. God’s promise and God’s oath should keep these Jews from apostatizing through the encouragement they give. Hebrews 11:34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 1 John 2:14 I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the book and to break its seals?" Revelation 6:15 Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; Comment: Ischuros here probably refers to political and/or military status which was great in the world's eyes (but not God's!) Revelation 10:1 I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; Revelation 18:2 And he cried out with a mighty voice, saying, "Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. Revelation 18:8 "For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong. Revelation 18:10 standing at a distance because of the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For in one hour your judgment has come.' Revelation 18:21 Then a strong angel took up a stone like a great millstone and threw it into the sea, saying, "So will Babylon, the great city, be thrown down with violence, and will not be found any longer. Revelation 19:6 Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, "Hallelujah! For the Lord our God, the Almighty, reigns. Revelation 19:18 so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great." Ischuros - 118v in the non-apocryphal Septuagint - Ge 14:5; 41:31; 50:10; Ex 19:19; Nu 13:18, 31; 20:20; 24:21; Dt 4:38; 7:1; 9:1, 14; 10:17; 11:23; Josh 4:24; 6:20; 10:2; 23:9; Jdg 5:13, 22; 6:12; 9:51; 14:14, 18; 2Sa 15:12; 2Sa 22:31-33, 48; 23:5; 1Kgs 11:28; 2Kgs 24:15; 1Chr 5:24; 7:2, 4-5, 7, 9,11, 40; 8:40; 9:13; 12:8; Ezra 4:20; Neh 1:5; 9:31-32; Job 22:13; Job 33:29; 34:31; 36:22, 26; 37:5, 10, 18; Ps 7:11; Pr 6:2; 8:28-29; 16:32; 21:14; 24:5; 27:27; 30:26, 30; Eccl 6:10; Isa 8:7, 11; 21:17; Isa 27:1, 3; 28:2; 33:16; 43:16-17; 53:12; Jer 5:16; 9:23; 30:21; 32:18;33:3; 46:5-6; 48:14; 49:22; 50:34; Lam 1:15; Ezek 30:22; 34:4, 16, 20; Da 1:15; 2:37, 40, 42; 3:20; 4:3; 6:20; 7:7; 8:9, 24; 9:4; 10:1, 7; 11:23-25, 37, 39, 44; Joel 1:6; 2:2, 5, 11; Amos 2:9; 5:12; Mic 4:3,7; Septuagint Usage: Ischuros occurs quite commonly in the Septuagint where it translates as many as 25 Hebrew words or phrases. The diversity of definition found in classical sources continues in the Septuagint. Thus it can describe a “severe” famine (Ge 41:31) or “bitter” weeping (Ge 50:10). The comparative form is used of “stronger” military forces (Nu 13:31; cf. Dt 2:10; 1Chr 7:4). “The strong” equals the lion in Samson’s riddle (Jdg 14:14). “Mighty things” include the promise of God to come and heal and save His people (the Jews) and to return them from captivity and into the Land of Israel (Jer 33:3). (Complete Biblical Library Greek-English Dictionary)
1 João 2:15
Wuest: Stop considering the world precious with the result that you love it, and the things in the world. If anyone as a habit of life is considering the world precious and is therefore loving it, there does not exist the Father's love in him. (Erdmans) Young's Literal: Do not love the world, nor the things in the world. If any one loves the world, there is no love in his heart for the Father. Do not love the world nor the things in the world: Me agapate (2PPAM) ton kosmon mede ta en to kosmo: 1Jn 4:5; 5:4,5,10; John 15:19; Romans 12:2; Galatians 1:10; Ephesians 2:2; Colossians 3:1,2; 1Timothy 6:10 1 John 2 Resources - Multiple Sermons and Commentaries 1 John 2:15-17 The Love God Hates - John MacArthur 1 John 2:15-17 Why Christians Don't Love the World - John MacArthur 1 John 2:15: The Love God Hates 1 Study Guide - John MacArthur 1 John 2:15: The Love God Hates 1 - John MacArthur 1 John 2 Do Not Love the World - question/answer - John MacArthur 1 John 2:12-14: The Love God Hates 2 Study Guide - John MacArthur 1 John 2:15-17: The Love God Hates 3 Study Guide - John MacArthur The Worship of Mammon Evelyn De Morgan INTRODUCTION 1 John 2:15-17 is a familiar passage to most Christians and is clearly a very important passage regarding John's instructions on how one can walk worthy of the Lord who called him (Eph 4:1-note) with a holy calling (2Ti 1:9-note). First, notice that John gives only one command (Do not love… ) in this section, which serves to indicate that this is his main emphasis. The subsequent passages provide "incentives" to encourage us to obey this command. (1) First "incentive" (1Jn 2:15b) = The first "incentive" is the truth of the spiritual dynamic that love of the world will displace love of God. Conversely, love of God, will displace love of the world. In 1Jn 2:16 explains why this "incentive" is valid -- because everything in the world is not of God. If you love God you cannot set your heart on what is not of God! Jesus taught the same principle in Mt 6:24 (note) explaining that one cannot love God and money. (2) Second "incentive" (1Jn 2:17a) = The world is passing away and also it's lusts -- This truth explains the second incentive for not loving the world. If you love what is passing away, you will pass away. In other words if your life is composed of loving the desires of the world which are passing away, so too will you! (3) Third "incentive" (1Jn 2:17b) = If you do His will you have eternal life. Doing good as the general direction of your life does not save you, but it does prove that you are saved. The opposite of loving the world is not only loving God but doing the will of the Father (1Jn 2:17b, cp 1Jn 5:3, Jesus' words in Jn 14:15). The point is that if you love God, you love His will. Don't say you love God and don't love what He tells me to do. (Adapted from John Piper's sermon Do Not Love the World - delivered in 1985) RELATIONSHIP BETWEEN LOVE FOR GOD AND SAVING FAITH Be aware there are some commentators who state that you can be a Christian even if you habitually or continually love the godless world system. I believe that is an erroneous and dangerous teaching as it might lead one who simply professes Christ to falsely believe they are saved. R C H
1 João 2:15
Wuest adds that "Agapao speaks of a love which is awakened by a sense of value in an object which causes one to prize it (Ed: Think of prizing the profane world more than the Holy God!). It springs from an apprehension of the preciousness of an object (Ed: either the World or God!). It is a love of esteem and approbation (a commendation or an act of formally approving). (Eerdmans Publishing - used by permission) Vine writes that "Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Ro 5:8 (note). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, cp. Deuteronomy 7:7, 8. Love had its perfect expression among men in the Lord Jesus Christ, 2Co 5:14+; Eph 2:4 (note); Eph 3:19 (note); Eph 5:2 (note); Christian love is the fruit of His Spirit in the Christian, Galatians 5:22 (note). Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23; 15:10; 1Jn 2:5; 5:3; 2Jn 6. Self-will, that is, self-pleasing, is the negation of love to God. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) The love of the Father - This is the only NT use of this particular phrase. Gary Derickson - What John is saying is that love of the world reflects a lack of love for God. It is impossible to love both the world and God. Anyone loving the world can be certain, without a doubt, that he or she does not love God. (1, 2 & 3 John: Evangelical Exegetical Commentary) Walter Burdick points out that "It may refer to love that comes from the Father (ablative of source), it may refer to the Father's love for the person involved (subjective genitive), or it may speak of the person's love for the Father (objective genitive). (borrow The letters of John the Apostle : an in-depth commentary ) Considering the context in which John is commanding individuals not to love the world, the most natural intent would be that if they are loving the world they cannot harbor love for God the Father. This statement has a parallel in Matthew where Jesus declared that… No one (Greek word = absolute negation, no exceptions here) can serve (bow to and submit their will to) two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. (Jesus repeats this clear teaching now beginning to "meddle" as they say - honing down on "mammon" or wealth, something of value) You cannot serve God and mammon. (Mt 6:24+) John
1 João 2:16
Wuest: Because everything which is in the world, the passionate desire of the flesh, and the passionate desire of the eyes, and the insolent and empty assurance which trusts in the things that serve the creature life, is not from the Father as a source but is from the world as a source. Young's Literal: For the things in the world—the cravings of the earthly nature, the cravings of the eyes, the show and pride of life—they all come, not from the Father, but from the world. Nu 11:4,34; Ps 78:18,30-31; Pr 6:25; Matthew 5:28; Romans 13:14; 1Co 10:6; Galatians 5:17,24; Ephesians 2:3; Titus 2:12; 3:3; 1Pe 1:14; 2:11; 4:2,3; 2Pe 2:10,18; Jude 1:16, 17, 18 1 John 2 Resources - Multiple Sermons and Commentaries Take this self assessment What You Really Love Related Passages: Numbers 11:4+ The rabble who were among them had greedy desires; and also the sons of Israel wept again and said, “Who will give us meat to eat? Numbers 11:34+ So the name of that place was called Kibroth-hattaavah, because there they buried the people who had been greedy. Psalms 78:18; 30-31+ And in their heart they put God to the test By asking food according to their desire. 30 Before they had satisfied their desire, While their food was in their mouths, 31 The anger of God rose against them And killed some of their stoutest ones, And subdued the choice men of Israel. 1 Corinthians 10:6+ Now these things happened as examples for us, so that we would not crave evil things as they also craved. Galatians 5:17+ For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. Ephesians 2:3+ Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. Titus 2:12+ instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, Titus 3:3+ For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. 1 Peter 1:14+ As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 1 Peter 2:11+ Beloved, I urge you as aliens and strangers to abstain from fleshly lusts (epithumia) which wage war (strateuomai - present tense - continually) against the soul. THE THINGS WE ARE NOT TO LOVE For (See value of pausing to ponder this term of explanation) all that is in the world (kosmos), the lust (epithumia) of the flesh (sarx) - For explains 1 John 2:15 explaining why the love of the world will displace the love of God. The following explains why worldliness excludes God’s love or is incompatible with the love for God. All (pas) means all without exception. In the world is everything that belongs to the sphere ("in the") of the world that is alienated from God, as qualified or explained by the three succeeding phrases. Obviously John is not speaking about all the inanimate or material objects of the world, but about the anti-god attitudes of the world composed of people. The lust of the flesh refers to those strong desires or cravings for gratification which originate from our fallen flesh (sarx), our sin nature inherited from Adam (Ro 5:12+ cf Sin = Principle, Gal 5:17+). James says each person is continually "tempted (present tense) when he is carried away (exelko - present tense) and enticed (deleazo - present tense) by his own lust." (James 1:14+, cf Ro 13:14+ "make no provision [present imperative with a negative] for the flesh [sarx] in regard to its lusts [epithumia]) As an aside, the best way to defeat the desire of the the lust (epithumia) of the flesh (sarx) is to obey the command to continually "walk by the Spirit" (present imperative see our need to depend on the Holy Spirit to obey) (Gal 5:16+) Lange explains that for is causal and means "because there is nothing in the world, the kosmos, which is of the Father, the love of the world is utterly incompatible with the love of the Father. (1 John 2 Commentary) Harris writes that the introductory for "gives the reason why the love of the Father is not in the person who loves the world: it is because everything in the world does not come from the Father but from the world. The construction used in both these phrases is the preposition ek (from, out of) followed by the finite verb estin (is - present tense = continually), which in Johannine usage indicates ‘origin from’ and/or ‘adherence to.’ (Exegetical Commentary on 1 John 2:12-17) Marvin
1 João 2:16
Wuest writes that the lust of the eyes refers to "the passionate cravings of the eyes for satisfaction, these cravings finding their source in the evil nature." (Eerdmans Publishing - used by permission) A little will satisfy nature; less will satisfy grace; nothing will satisfy men's lusts. -- Thomas Brooks Hiebert explains that lust of the eyes refers to "the cravings and lusts stimulated by what is seen. Now the reference is to those lusts which are aroused by what enters through the eye-gate. The reference is not merely to physical sight but includes intellectual visualization. One may understand the expression "the lust of the eyes," appearing only here in the New Testament, in two different ways. The reference may be to the craving to acquire the things seen. So understood, the expression "points to man's covetous and acquisitive nature." Or, as Plummer notes, the lust may be "the desire of seeing unlawful sights for the sake of the sinful pleasure to be derived from the sight; idle and prurient curiosity. The expression may well include both aspects. Some things an individual observes readily stimulate the craving to possess; other things he may desire to feast his eyes on without personally possessing. Under either view, "In a day of billboard advertising, movie and television screens, and eye-catching magazine spreads, this aspect of the world is predominant." (Ed: And this comment antedates the Internet, a vehicle for heretofore unspeakable visual evils! Maranatha!) (The Epistles of John An Expositional Commentary D. Edmond Hiebert) (See Hiebert's Excellent Online Paper on 1John 2:2-17 in Bibliotheca Sacra) In this section John emphasizes our intractably covetous nature even from the time of infancy (Ps 51:5-note). The eyes serve as the window (Mt 6:22-note) by which the fallen flesh is "energized" to covet that which is seen with the purpose that it take it and might be gratify the flesh (albeit only temporarily and incompletely! Contrast Ps 16:11+) as portrayed in Jas 1:14+. Eve fell prey to her eyes, Moses recording that "When the woman saw that the tree was good for food, and that it was a delight (Heb = desirable) to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. (Ge 3:6+) Solomon whose eyes saw all that the world had to offer and who partook of most of this world's offering had this warning "Do not desire (cp use of this Hebrew verb in Dt 5:21+ = It is the first verb - covet. NB: Strong desires usually lead to taking!) her beauty in your heart, nor let her capture you with her eyelids. (Pr 6:25+, for context read Pr 6:20-24+) Comment: Note that this evil desire is rooted in our heart (Jer 17:9) which is tantamount to our fallen flesh and that it seeks to take us prisoner The Greek rendering of the Hebrew is intriguing for it is translated "Let not the desire of beauty overcome (LXX = Greek nikao [word study] = defeat, conquer, prevail, be victor over) thee"! If God inspired this instruction, He obviously must and does enable the believer to fight against the "lust of the eyes" in the form of the fem fatale (cp His instruction to Cain "You must master it". - Ge 4:6,7+). Men, notice carefully - Don't set your "eye" on her "eyelids" or you run the risk of being captured! The Christian life is not a collection of do's and don'ts, but instead is a faith-filled daily walk surrendered to and guided by the Holy Spirit Who indwells us (Eph 5:18+, Gal 5:16+, Ro 8:13+). He alone can enable us to bear the fruit of self-control (Gal 5:23+) and give us direction through the principles in Scripture (cp Ps 119:9, 11+). With His help, we can set good standards for our behavior and walk forth into the enemy territory of the "world" as more than conquerors through Christ! (Ro 8:37KJV+) Fellow believer, isn't it our natural tendency to look at all the things we "can't" do so that we might thereby be holy as He is holy (and even make a mental "list" of these do's and don'ts)? We need to ask God to open the eyes of our heart to know… the surpassing greatness of His power (dunamis) in us who believe (Eph 1:18, 19+) so that we are empowered to fight the good fight of faith and will not have to suffer the certain consequences of bad choices. Matthew Henry wisely wrote - "Natural desires are at rest when that which is desired is obtained (cp the wisdom of Solomon - Pr 5:18, 19-notes), but corrupt desires are insatiable. Nature is content with little, grace with less, but lust with nothing." In the oldest book in the Bible, Job (see the character of Job in Job 1:1 -- Why did he continually turn away from evil? "fearing God") understood that a man's eyes needed to be continually protected so that they might not see, covet and take one who was not one's own… I have made a covenant with my eyes. How then could I gaze (Hebrew = bin/biyn = not just a casual or accidental, unavoidable glance, but careful consideration. The Lxx translate bin with suniemi = to understand!) at a virgin?" (Job 31:1-see comment) Amplified = I dictated a covenant (an agreement) to my eyes; how then could I look [lustfully] upon a girl?) (See a similar principle of the vital importance of guarding one's heart in Pr 4:23+, cp Pr 4:25, 26, 27+) The psalmist also understood the wickedness of his own heart (Jer 17:9, Ge 8:21+) and wisely pleaded with Jehovah to… Turn away (A command in Hebrew. A pleading with God to do this!) my eyes from looking at vanity, and revive me in Thy ways. (Ps 119:37+) (NET Bible note "Make my eyes pass by from looking at what is worthless.") King David, (a man after God's own heart! Acts 13:22+) who in his late 40's or early 50's had a serious spiritual "eye problem" (2Sa 11:1, 2+ "saw a woman"… "so David… " 2Sa 11:3,4+ , cp 2Sa 12:9, 10+ what David despised!!) declared… I will set no worthless (Heb = beliyyaal = evil, naughty, ungodly, wicked, and fittingly used for Satan = 2Co 6:15+) thing before my eyes; I hate the work of those who fall away ("the doing of swerving [deeds] I hate"); It shall not fasten (Heb = dabaq = to stick like glue! Used in Ge 2:24+ of husband to cling to his wife) its grip on me. (Ps 101:3+) Jesus warned of the path down which our eyes will lead us if they are not continually guarded… but I say to you, that everyone who looks (present tense = emphasizes not just a glance but a continual gaze!) on a woman to lust (epithumeo) for her has committed adultery with her already in his heart. “If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. (Mt 5:28-29+) What lust is so sweet or profitable that is worth burning in hell for? -- William Gurnall Jamieson comments that the lusts of the eyes serve as "the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2Sa 11:2) and Achan fell (Joshua 7:21). Compare David’s prayer, Ps 119:37; Job’s resolve, Ps 31:1; Mt 5:28+. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lk 14:18, “I must go and see it.” (1 John 2 Commentary) I Howard Marshall on lust of the eyes - The eyes are often the source of desire, and the thought here is of the greed which is aroused by what one sees. One may think particularly of the desire to watch things which give sinful pleasure, as in the case of pornography, or of the tendency to be captivated by outward, visible splendor and show, but more probably the basic thought is of greed and desire for things aroused by seeing them. (Borrow The Epistles of John) Adam
1 João 2:16
Wuest writes that here "John speaks of one of the manifestations of the evil nature, the lust of the eyes, namely the passionate cravings of the eyes for satisfaction, these cravings finding their source in the evil nature. (Eerdmans Publishing - used by permission) H A
1 João 2:17
Wuest: And the world is being caused to pass away, and its passionate desire. But the one who keeps on habitually doing the will of God abides forever. Young's Literal: And the world, with its cravings, is passing away, but he who does God's will continues for ever. The world is passing away, and also its lusts: kai o kosmos paragetai (3SPPI) kai e epithumia autou: Ps 39:6; Ps 73:18-20; Ps 90:9; Ps 102:26; Isaiah 40:6-8; Matthew 24:35; 1 Corinthians 7:31; James 1:10-11; James 4:14; 1Peter 1:24 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 2:8+ On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away (parago - present tense - in process of disappearing) and the true Light (OF JESUS CHRIST) is already shining. 1 Corinthians 7:31+ and those who use the world, as though they did not make full use of it; for the form of this world is passing away (parago - present tense - in process of disintegration).” Psalms 39:6+ “Surely every man walks about as a phantom; Surely they make an uproar for nothing; He amasses riches and does not know who will gather them. Psalm 73:18-20+ Surely You set them in slippery places; You cast them down to destruction. 19 How they are destroyed in a moment! They are utterly swept away by sudden terrors! 20 Like a dream when one awakes, O Lord, when aroused, You will despise their form. James 1:10-11+ and the rich man is to glory in his humiliation, because like flowering grass he will pass away. 11 For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away. James 4:14+ Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. 2 Corinthians 4:18+ while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. A GREAT REASON TO NOT LOVE THE WORLD The world (kosmos) is passing away (parago) and also its lusts (epithumia) - It is not that it merely may pass or will pass, it is passing away right now before our eyes. John shows why it is utterly foolish to desire the world and it is because it is passing away. Passing away (parago) is in the present tense depicting the world as in the process of passing out of existence. Beloved, the world system is not evolving, but is actively devolving. It will grow worse and worse, darker and darker over time. So do not be surprised by the rise of evil and the calling of evil good and good evil. In 2024 we are in a present evil age (Gal 1:4+). In light of this clear truth, we need to realize that when we love anything more than the true and living God revealed in the Bible, we are worshiping something that will not last. And it will not be able to help us when our plans shatter, our health fails, or death beckons. Only the true and living God can help then. Beloved, time is passing -- have you chosen the eternal love of the Father and not the passing, empty love of the world? John
1 João 2:17
Wuest adds that in addition to spiritual forces and unsaved of the human race, the ethical aspect of kosmos also includes "those purposes, pursuits, pleasures, practices, and places where God is not wanted. Much in this world-system is religious, cultured, refined, and intellectual. But it is anti-God and anti-Christ."
1 João 2:17
Wuest - The verb (parago) is in the passive voice. The world is being caused to pass by. That is, God is causing the world to come to its end. It is being caused to pass by in a vain (futile) show, this parade of the world. But, John says, “The one who keeps on habitually doing the will of God abides forever.” (see amplification of this idea below) (Eerdmans Publishing - used by permission) (Bolding and italics added) Adam
1 João 2:18-23
Wuest: Little children under instruction, it is a last hour in character. And even as you heard that Antichrist comes, even now, antichrists, many of them, have arisen and are here; from which fact we know by experience that it is a last hour in character. Young's Literal: Little youths, it is the last hour; and even as ye heard that the antichrist doth come, even now antichrists have become many--whence we know that it is the last hour; it is the last hour 2 Timothy 3:1; Hebrews 1:2; 1 Peter 1:5,20; 2 Peter 3:3; Jude 1:18 have heard 1Jn 4:3; Matthew 24:5,11,24; Mark 13:6,21,22; Acts 20:29,30; 2Th 2:3-12; 1 Timothy 4:1-3; 2Ti 3:1-6; 4:3,4; 2 Peter 2:1 antichrist 1Jn 2:22; 4:3; 2 John 1:7 whereby 1 Timothy 4:1; 2 Timothy 3:1 Reciprocal:, Genesis 14:14 - his brother Daniel 11:34 - cleave Matthew 13:47 - and gathered 1 Corinthians 10:11 - upon 2 Corinthians 11:3 - so 2 Corinthians 11:13 - false Galatians 1:7 - pervert Galatians 5:10 - but Colossians 2:4 - lest 2 Thessalonians 2:7 - doth 2 Timothy 3:8 - resist Titus 1:10 - there 1 Peter 4:7 - the end 2 Peter 2:2 - many 1 John 4:1 - many John Hannah's Outline (excellent resource for sermon preparation!) The test of perseverance (1Jn 2:18-29) 1. The failure of apostates (1Jn 2:18-23) a. The presence of unbelievers - stated (1Jn 2:18) b. The presence of unbelievers - sustained (1Jn 2:19-23) i. Their departure (1Jn 2:19-20) ii. Their unbelief (1Jn 2:21-23) 2. The exhortation to believers (1Jn 2:24-29) a. To continue in sound doctrine (1Jn 2:24-26) b. To continue submitting to the Spirit (1Jn 2:27) c. To continue practicing righteousness (1Jn 2:28-29) Related Passages: Galatians 4:4+ (THE FIRST ADVENT OF CHRIST BEGAN THE "LAST DAYS") But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 2 Thessalonians 2:3-5+ (WRITTEN ABOUT 50-51 A.D. OR 40 YEARS BEFORE 1 JOHN'S WARNING OF THE COMING ANTICHRIST) Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, 4who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. 5Do you not remember that while I was still with you, I was telling you these things? Matthew 24:15+ (THE MIDPOINT OF DANIEL'S 70TH WEEK) “Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), Matthew 24:24+ (IN THE GREAT TRIBULATION - THE LAST 3.5 YEARS - THE LAST OF THE "LAST HOUR") “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. Galatians 1:4+ who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 2 Timothy 3:1+ But realize this, that in the last days difficult (PERILOUS) times will come. (JUST WATCH THE NEWS TODAY FOR CONFIRMATION OF THIS PROPHECY - IT IS BEING FULFILLED AS I WRITE. TODAY IS "VETERAN'S DAY" IN AMERICA AND STUDENTS AT COLUMBIA UNIVERSITY HAVE CHANGED IT TO "MARTYR'S DAY" AND REFUSE TO HONOR THOSE MEN AND WOMEN WHO DIED IN DEFENSE OF AMERICA - "DIFFICULT TIMES" ARE HERE!) Hebrews 1:1-2+ God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. Revelation 13:7-8+ It was also given to him (ANTICHRIST - LITTLE HORN - MAN OF LAWLESSNESS - THE BEAST) to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him. 8 All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. WHEN IS THE LAST HOUR? Hiebert nicely summarizes where we are at in the letter - In the preceding portion of the epistle (1Jn 1:5-2:17) John presented grounds for assurance through the test of fellowship. He wrote of the contrasts between light and darkness, truth and error, obedience and disobedience, things temporal and things eternal. In the long section beginning with 1Jn 2:18 John turned to offer his readers assurance through the conflicts of faith (1Jn 2:18-4:6). Assurance concerning one’s Christian faith can be drawn from the nature of the enemies he encounters. John insisted that these enemies must be exposed for what they are and believers encouraged to understand the dangers they present and to defeat them with the spiritual equipment God has provided. These conflicts are portrayed under four aspects: (1) the conflict between truth and falsehood (1Jn 2:18-28); (2) the conflict between the children of God and the children of the devil (1Jn 2:29-3:12); (3) the conflict between love and hatred (1Jn 3:13-24); and (4) the conflict between the Spirit of God and the spirit of error (1Jn 4:1-6). (1 John 2:19-24 Exposition) Children (paidion), it is the last (eschatos) hour (hora); and just as you heard (akouo) that antichrist (antichristos - singular) is coming, even now many antichrists (antichristos - plural) have appeared; from this we know (ginosko - present tense) that it is the last (eschatos) hour (hora) - Hour is clearly not literal but figurative. Dictionaries define "last hour" as the time of one's death. I would submit that this last hour is the time of the "death" (so to speak) of this present evil age (Gal 1:4+). About 17 million hours ago John writes that the last hour is here! The last (eschatos) hour (hora) is a time phrase that most conservative comments interpret as synonymous with the Last Days, which began with Messiah's first coming and will terminate at His Second Coming. The Greek places last hour near beginning of sentence for emphasis. Daniel Akin on last hour - This term rings the bell of urgency and imminency. We are certainly in the latter minutes of the last hour. Time is almost gone. We are in that time when antichrists are active because Christ has acted. Without Christ there would be no antichrists. Even their coming gives witness to His coming (Bolding added) John teaches us the clock is about to strike 12. The sand in the hourglass is almost gone. Time, as we know it, is about to run out. Midnight is almost here -- Daniel Akin John
1 João 2:18-23
Wuest adds "What will be true of the personal Antichrist when he comes is true of these men in a lesser sense, or in a lesser degree. They are imbued with the spirit that will animate Antichrist. John will have occasion to describe these false teachers as to their attitude towards the Person of the Lord Jesus in succeeding verses (1Jn 2:22-23) of this chapter." (Eerdmans Publishing - used by permission) Many antichrists (nominative masculine plural) - It is amazing that the church is less than a century old and John could identify many antichrists on the scene, presumably infiltrating the ranks of the true Body of Christ. The Prince of the power of the air (Eph 2:2+) knew what was at stake in this spiritual war for souls and sought to gain an advantage by quickly dispatching his evil henchmen to sow doubt and confusion in the Body of Christ about the true nature of Jesus Christ. And remember that this was not just a first century problem but one that would rear its ugly serpentine head throughout the Church age. If one distills the cults down to their most basic false teaching, one finds that it almost always involves an attack of the truth of Jesus, especially His mysterious nature as fully God and fully Man (Mormons [believe Jesus is one god among many gods; they do not believe that He is the one-and-only God], Jehovah Witnesses [believe Jesus is Michael the archangel], etc). Thus all the cults in effect manifest an antichrist spirit. And in regard to the adjective MANY (antichrists), there were reportedly 17,255,394 Mormons and 8,600,000 Jehovah Witnesses in 2023! As a corollary truth, remember that just because someone uses the Name "Jesus" (as Mormons and Jehovah Witnesses do) does not mean that they are referring to the authentic Biblical Jesus Christ, but in fact they are preaching "another Jesus" whom Paul did not preach and thus a different Gospel, (cp 2Co 11:4+), which is really not a Gospel at all and they are accursed! (Gal 1:8-9+) In summary, we see Mormons (Church of Latter Day Saints of Jesus Christ) and Jehovah Witnesses make the lying, deceiving claim that they believe in Jesus, when in fact they are of the spirit of antichrist, for they are proclaiming "another" Jesus, who is really not the Biblical Jesus. If the great Deceiver Satan can dupe people into placing their faith in a false "Jesus," then he has ensnared them and their soul is in great jeopardy if they never come to their senses and escape his snare (2Ti 2:24-25+). If they die with the name "Jesus" on their lips and He is not the Biblical Jesus, they are destined to spend eternity out of the presence of God's glory in a place of utter darkness, horrible suffering ("Lake of fire") where their worm does not die! (see 2Th 1:7-9+) Those who have believed in another Jesus, will be among those that the real Jesus addresses in Mt 7:21-23+ when He commands them to depart from Him, for He never knew them (i.e., they had no personal relationship with Him by grace through faith - Eph 2:8-9+). I personally cannot imagine the horror of this day for these deceived individuals and it greatly motivates me to share the true Gospel and true Jesus Christ, while today is still called today and they still have a chance to reject the lie and receive the Way, the Truth and the Life, so that they might have eternal access to the Father through His Son, Christ Jesus. (See how to witness to Mormons and Jehovah Witnesses) Harry A
1 João 2:18-23
Wuest quips "With 1900 years of Church history behind us since John’s time, and Modernism (Wikipedia description) sweeping the visible Church, how close must the Rapture and then the Second Advent be. The Church is in its last period, the Laodicean or apostate stage." Hiebert - From the presence of these antichrists John drew his conclusion about the character of the time: “from this we know that it is the last hour” (1Jn 2:18c). Their presence pointed to the coming Antichrist and showed that “the mystery of lawlessness is already at work” (2Thes 2:7), making clear the character of the hour. While John felt it necessary to remind his readers of the spiritual significance of the situation, his use of the comprehensive “we know” implies that “the actuality is evident to every believer without exception.” John was well aware that these contemporary antichrists were possessed by the spirit of the coming Antichrist. But it is unwarranted to assume that John thereby “historicized” and “rationalized the myth” of the personal end-time Antichrist. John simply insisted that these “many antichrists” point to the coming of the future Antichrist in that they already manifest the spirit of that final opponent of Christ. (1 John 2:19-24 Exposition) From this - Train yourself to ask simple questions like "From what?" This may seem "simplistic" or even "simple-minded" (and in this case the answer is very obvious), but as you develop this discipline, you will be pleasantly surprised at the positive impact it has on your Scripture reading. Clearly the answer to the question "from what?" is from the fact that many antichrists have come onto the scene. And what in turn does that help believers understand? That we are now in the last hour. If we were playing in a timed athletic context, be it soccer, football or basketball (etc), and we knew it was the last quarter or the last half and the referee would soon blow his whistle, we would have a sense of urgency and intentionality regarding our actions, and especially if there was a huge award or reward at stake. While believers are not in an athletic contest, we are in spiritual struggle (see agon), with the sands of the hour glass running out, and the fate of human souls hanging in the balance. Because of these truths, a time phrase like the last hour should strongly motivate us to redeem the time for the days are evil and should counter the fleshly tendencies we all posses that gravitate toward apathy (over the fate of every soul we meet every day) and spiritual stupor created by worldliness (see 1Jn 2:15+). In fact John has just given the believers a "time phrase" declaring that the world is passing away and even its lusts! (1Jn 2:17+) These time phrases beg the simple, but convicting question, will we live today (and the rest of our days on earth) with a temporal or an eternal perspective? A simple question, but our answer has eternal ramifications not only for the souls of others, but for us throughout eternity (cp Ps 62:12+, Mt 6:19-21+, 2Cor 5:10+, Gal 6:7+, 1Pe 1:17+, Da 12:2-3+, Rev 22:12+, et al) QUESTION - Witnessing to Mormons - what is the key? | GotQuestions.org ANSWER - As a preface to this answer, please see our article on Mormonism and what Mormons believe. As Christians, we always want to use the Bible and its timeless truths as our primary tool in witnessing the love of God and salvation through Christ. One of the problems with trying to witness to Mormons is that they believe that the Bible was hopelessly corrupted through the years and is no longer reliable. Although we can say with confidence that the Scriptures are most certainly not corrupted—due to the manuscript evidence in the form of the Dead Sea Scrolls, several codices of the various portions of the biblical text, and thousands of other manuscripts—Mormons are most likely not going to agree to that. Therefore, approaching Mormons from another direction is more effective. It is important to understand that Mormons use many of the terms that Christians use, such as salvation, justification, heaven, and others. But their definitions are quite different from the biblical definitions we are familiar with. For instance, Mormons say they believe in salvation by grace through faith in Christ. But their idea of salvation is inclusive—everyone has been saved by Christ so that they will live eternally, but it is each person’s works that will determine where they will spend eternity and the extent of their eternal blessings (Articles of Faith, p. 78–79; Mormon Doctrine, p. 348). Clearly, salvation as the Bible explains it is not the same as the Mormon idea of salvation. This is why arguing doctrine with a Mormon is rarely successful. The key to reaching the heart of Mormons is to understand that, while they may appear confident and self-assured on the outside, internally many are filled with stress and doubt because they are continually striving for perfection. This is partly driven by Mormon doctrine and partly by family pressures. Family is extremely important to Mormons, and living up to both family and church standards is a motivating factor to many Mormons. Deep down inside most Mormons is the fear of not being good enough, of not measuring up. The question in every Mormon’s mind is, “Am I worthy enough?” The best thing to do is to reinforce that doubt. Show them that by their own efforts, they are not even close to being worthy to stand before a holy God. This is the bad news that has to precede the good news. Show them from the Scriptures that all their “righteous acts are like filthy rags” (Isaiah 64:6), that “no one will be declared righteous in his sight by observing the law” (Romans 3:20), and that “all have sinned and fall short of the glory of God” (Romans 3:23). If the Mormon will admit to these truths, he/she should be open for the good news of the true gospel of Jesus Christ, that real righteousness only comes at the cross, where God exchanged our sin for the righteousness of Christ (2 Corinthians 5:21). No other righteousness can stand before God on Judgment Day. Once a Mormon, or anyone else for that matter, admits these truths, he/she is well on the way to understanding true salvation. While it is important for us to be diligent in our proclamation of truth, it is also important for us to put the results of witnessing in the hands of our God, who is able to “save to the uttermost those who draw near to God through Him” (Hebrews 7:25). We can rest assured that, ultimately, it falls upon the Spirit to sway the hearts of those who are lost and open their eyes to Truth. Our job is to “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15), trusting God with the words that we are to say, praying diligently for the souls of those we witness to, and leaving the results to Him. (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.) Related Resources: Who are the Mormons and what do they believe? Witnessing to Mormons - what is the key? | GotQuestions.org I am a Mormon. Why should I consider becoming a Christian ... Are Mormons Christians? Are Mormons saved? | GotQuestions.org How should Christians view the Book of Mormon? | GotQuestions.org Do Mormons believe in the Trinity? | GotQuestions.org Are Jesus and Satan brothers? | GotQuestions.org Ex-Mormons for Jesus Who was Joseph Smith? BORROW What Mormons believe by Bowman, Robert BORROW The maze of Mormonism by Martin, Walter BORROW Mormons : answered verse by verse : Reed, David A QUESTION - Witnessing to Jehovah's Witnesses - what is the key? | GotQuestions.org ANSWER - Jehovah’s Witnesses say they are the only true Christians, but they are neither Protestant nor Catholic. The fundamental doctrinal issue that distinguishes them from orthodox Christianity is the Trinity. They say the doctrine of the Trinity is a pagan teaching, but they misrepresent it, saying that the Father, the Son, and the Holy Spirit must be three gods. They actually agree with the Trinity doctrine when it says that the Father and the Son are two Persons, but they imagine they need to prove this to Trinitarians. They fail to grasp how the three Persons comprise the One Being of God, and so they come up with the idea of a Big God and a little god—two gods. They say Jesus was created (Arianism), that He was Michael the archangel, and that Jesus’ body was not resurrected; it simply disappeared and He rose as a spirit creature. They say the Holy Spirit is not a person but is Jehovah’s active force or energy. Because they say that Jesus is a demi-god, their understanding of salvation and atonement is wrong. They say Jesus, who was a perfect Man, died only to atone for the sin of Adam and that, when we die, our death pays the penalty of our own sin. Only some 10,000 Jehovah’s Witnesses today can possibly claim to be born again and have a heavenly hope. The rest say they don’t want to go to heaven to be with the Lord but they want to live forever on a paradise earth (Restorationism). They believe if they remain faithful and obedient till the end of the Millennial Reign of Christ Jesus, they will earn the right to be declared righteous, and that’s why they have to keep on striving, with no assurance of salvation. Only today’s “remnant” of the 144,000 can say they are in the New Covenant and that Christ Jesus is their mediator. All must be obedient to the leaders (the Watchtower Society and its Governing Body) if they wish to survive Armageddon. To disagree with what the Governing Body says is to disagree with Jehovah because He uses them as His sole channel of communication to dispense “the truth.” Only they saw “with spiritual eyes of discernment” that Christ Jesus started to rule from heaven in 1914, an invisible “second presence.” Also, they say Christ Jesus will never return to earth but will remain in heaven, there to rule with the 144,000 over the earth. With all these unbiblical beliefs, where does one begin to witness to a Jehovah’s Witness? There is only one place to begin—with the person of Christ Jesus, whose deity is the foundation of Christianity. Jehovah’s Witnesses are unable to grasp the significance of Jesus’ death and why they must be born again in order to have their sins forgiven. Before they can put all their trust in the finished work of Christ Jesus, they have to understand they are not saved, which means they are presently lost in their sin. No Witness has the assurance of salvation, which is the gift of the Holy Spirit to those who belong to the Father through Christ (Romans 8:16). The full deity of Jesus Christ can only be revealed to them by the Holy Spirit, whom they relegate to commodity status, like electricity. To the Witnesses, the Holy Spirit is a “thing,” not a Person. Witnessing to the Witnesses must be done in Christian love and with compassion. Remember, they have been deceived and believe a false gospel, yet many have a genuine love for God and are utterly sincere in their beliefs. Do not be afraid of them (1 John 4:17–19), but let them know how much you care about their eternal salvation. Share your Christian testimony with them. Talk to them, discuss spiritual matters with them, but do not allow them to conduct what they describe as a Bible study, which is actually a study of their literature. Be aware they will not read any non-Watchtower literature or attend a church service. They say they will only accept what the Bible says, but their New World Translation has been altered to reflect their theology, and many verses in the New Testament that point to the full deity of Christ Jesus have been changed to support their view that only partial deity can be ascribed to Him. It always comes as a surprise to them to meet people who love the Lord, display the fruit of the Spirit, and use the Bible as the basis for their faith (Hebrews 4:12). Speak the truth in love (Ephesians 4:15). Direct all your conversation to the person of Christ and the need to put total faith in what He has done. Do not allow them to lead you down the path they wish you to take, namely, considering how you can survive Armageddon to live on a paradise earth. This is not the gospel. Above all else, pray for them. Related Resources: I am a Jehovah's Witness. Why should I consider becoming a Christian? Who are the Jehovah's Witnesses and what are their beliefs? What do the Jehovah's Witnesses believe about the 144,000? What do Jehovah's Witnesses believe about the end times? What are the Jehovah's Witnesses' beliefs about Jesus' return? BORROW Why you should believe in the Trinity : an answer to Jehovah's Witnesses by Bowman, Robert BORROW Jehovah's Witnesses, Jesus Christ, and the Gospel of John by Bowman, Robert BORROW Understanding Jehovah's Witnesses : why they read the Bible the way they do by Bowman, Robert BORROW Jehovah's Witnesses by Martin, Walter BORROW Jehovah of the Watchtower by Martin, Walter BORROW Answering Jehovah's Witnesses - Reed, David A BORROW Jehovah's Witnesses : answered verse by verse - Reed, David A Children (3813) (paidion diminutive of pais = child) in this context emphasizes their relative immaturity and their need to pay attention to the apostle's instructions. While he later states they know the truth, nevertheless his use of this word (rather than teknion) suggests they were still in need of some "child rearing" so to speak (Aren't we all! cp Titus 2:11-12+ where "instructing" ~ "child rearing"). He is speaking however not just to those who are new in the faith but to all the believers, for none are immune to wiles of deception of Satan's servants who like their father (2Cor 11:14) "disguise themselves as servants of righteousness." (2Cor 11:15) PAIDION - 52X/49V - boy's(1), Child(10), child(21), child's(2), children(17), children's(1). Matt. 2:8; Matt. 2:9; Matt. 2:11; Matt. 2:13; Matt. 2:14; Matt. 2:20; Matt. 2:21; Matt. 11:16; Matt. 14:21; Matt. 15:38; Matt. 18:2; Matt. 18:3; Matt. 18:4; Matt. 18:5; Matt. 19:13; Matt. 19:14; Mk. 5:39; Mk. 5:40; Mk. 5:41; Mk. 7:28; Mk. 7:30; Mk. 9:24; Mk. 9:36; Mk. 9:37; Mk. 10:13; Mk. 10:14; Mk. 10:15; Lk. 1:59; Lk. 1:66; Lk. 1:76; Lk. 1:80; Lk. 2:17; Lk. 2:27; Lk. 2:40; Lk. 7:32; Lk. 9:47; Lk. 9:48; Lk. 11:7; Lk. 18:16; Lk. 18:17; Jn. 4:49; Jn. 16:21; Jn. 21:5; 1 Co. 14:20; Heb. 2:13; Heb. 2:14; Heb. 11:23; 1 Jn. 2:13; 1 Jn. 2:18 We know (1097)(ginosko, source of English Gnosticism) means that they (note John includes himself = "we") had experienced these antichrists. They had experienced a personal encounter with these men who were were liars and deceivers, especially regarding the truth about Jesus, fully God and fully Man. GINOSKO IN JOHN'S EPISTLES - 1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:5; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:18; 1 Jn. 2:29; 1 Jn. 3:1; 1 Jn. 3:6; 1 Jn. 3:16; 1 Jn. 3:19; 1 Jn. 3:20; 1 Jn. 3:24; 1 Jn. 4:2; 1 Jn. 4:6; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:13; 1 Jn. 4:16; 1 Jn. 5:2; 1 Jn. 5:20; 2 Jn. 1:1 Last (2078)(eschatos from ek = from, primarily as it relates to place) an adjective which means last in time or space/place (most remote) (Acts 1:8, Acts 13:47). Eschatos gives us our English word eschatology, which is literally a study of last things and thus speaks of prophecy, usually future, unfulfilled prophecy. Hour (5610) hora refers to the day generally, daytime (Mt. 14:15; Mk 6:35; 11:11). Hora can refer to a part (division) of the day literally (Mt 24:36, et al) or figuratively referring to a short time (Rev 17:12). Metonymically and generally, an hour meaning a time or period as spoken of any definite point or space of time. ("at once" Mt 9:22, 15:28, 17:18, Jn 19:27) Friberg - (1) as a limited or measured segment of time hour, the twelfth part of a day (Jn 11.9); (2) as the time set for something hour, appointed time (Lk 14.17); (3) by metonymy, what takes place within an appointed time events of an hour or time, as for childbirth (her) hour, (her) time (Jn 16.21); for Jesus' redemptive acts (my) hour, (my) time (Jn 17.1); for future events (the coming) time, (the last) hour (1Jn 2.18; Rev 3.10); (4) idiomatically, of a comparatively short period of time -- literally in a single hour, i.e. in an amazingly short time ( Rev 18.10, 19), for a while, for a season (Jn 5.35 ); for a moment (Gal 2.5); e arti hora = literally the present hour, i.e. at this very time (1Co 4.11) (BORROW Analytical Lexicon of the Greek New Testament ) HORA - 106X/98V - hour(84), hours(3), late*(2), moment(3), once*(3), short*(1), time(6), while(4). Matt. 8:13; Matt. 9:22; Matt. 10:19; Matt. 14:15; Matt. 15:28; Matt. 17:18; Matt. 18:1; Matt. 20:3; Matt. 20:5; Matt. 20:9; Matt. 20:12; Matt. 24:36; Matt. 24:44; Matt. 24:50; Matt. 25:13; Matt. 26:40; Matt. 26:45; Matt. 26:55; Matt. 27:45; Matt. 27:46; Mk. 6:35; Mk. 13:11; Mk. 13:32; Mk. 14:35; Mk. 14:37; Mk. 14:41; Mk. 15:25; Mk. 15:33; Mk. 15:34; Lk. 1:10; Lk. 2:38; Lk. 7:21; Lk. 10:21; Lk. 12:12; Lk. 12:39; Lk. 12:40; Lk. 12:46; Lk. 13:31; Lk. 14:17; Lk. 20:19; Lk. 22:14; Lk. 22:53; Lk. 22:59; Lk. 23:44; Lk. 24:33; Jn. 1:39; Jn. 2:4; Jn. 4:6; Jn. 4:21; Jn. 4:23; Jn. 4:52; Jn. 4:53; Jn. 5:25; Jn. 5:28; Jn. 5:35; Jn. 7:30; Jn. 8:20; Jn. 11:9; Jn. 12:23; Jn. 12:27; Jn. 13:1; Jn. 16:2; Jn. 16:4; Jn. 16:21; Jn. 16:25; Jn. 16:32; Jn. 17:1; Jn. 19:14; Jn. 19:27; Acts 2:15; Acts 3:1; Acts 5:7; Acts 10:3; Acts 10:9; Acts 10:30; Acts 16:18; Acts 16:33; Acts 19:34; Acts 22:13; Acts 23:23; Rom. 13:11; 1 Co. 4:11; 1 Co. 15:30; 2 Co. 7:8; Gal. 2:5; 1 Thess. 2:17; Phlm. 1:15; 1 Jn. 2:18; Rev. 3:3; Rev. 3:10; Rev. 9:15; Rev. 11:13; Rev. 14:7; Rev. 14:15; Rev. 17:12; Rev. 18:10; Rev. 18:17; Rev. 18:19 Antichrist (500)(antichristos from anti = instead of or against + Christos = anointed) conveys one of two main meanings depending on how one interprets the prefix "anti." Anti can mean in lieu of, in place of, over against, opposite, instead of, and in comparisons it denotes contrast, substitution. See Contrasts Between the Christ and the Antichrist See discussion of the "Beast" in Revelation 13 Excursus on Antichrist Note that a number of the Bible translations capitalize the first use of Antichrist in 1Jn 2:18 (HCSB, NET, NLT, Wuest, TLB), indicating that they interpret this name as a proper noun, specifically the designation of a distinctive individual (man = the noun is masculine, singular). While the ESV does not capitalize Antichrist the ESV study notes state "cf. the “man of lawlessness,” 2Thes 2:1-10… ) Broadly, an “antichrist” is anyone “who denies that Jesus is the Christ” (1Jn 2:22). More specifically, John understands such a person to be a human representative of the “evil one” of whom Jesus spoke (Jn 17:15)… Just as humanity in Adam has rejected God and has been plunged into ever greater depths of sin as a result (Ro 1:18-32), so it will move into all-out rebellion against God when the Antichrist appears (2Th 2:4). (ESV Study Bible. Crossway Bibles) The Antichrist is known by various names: The Seed of Satan (Gen. 3:15+); The Little Horn (Dan. 7:8+); The King of Fierce Countenance (Dan. 8:23+); The Prince That Shall Come (Dan. 9:26+); The Desolator (Dan. 9:27+); The Willful King (Dan. 11:36+); The Man of Sin (2Th. 2:3+); The Son of Perdition (2Th. 2:3+); The Lawless One (2Th. 2:8+); The Antichrist (1Jn. 2:22+); The Beast (Rev. 11:7+).2 Ralph Earle - John uses antichristos to describe anyone who denies the deity (1Jn 2:22) or the humanity (1Jn 4:3; 2John 1:7) of Jesus Christ. The latter was denied by the Docetic Gnostics of John's day (Docetism-What is Docetism?). They said that Jesus only seemed to have a physical body. Following the lead of some Early Church fathers, we have applied the term antichrist to the beast of Revelation. (Earle, R. Word Meanings in the New Testament) H A
1 João 2:18-23
Wuest: Out from us they departed, but they did not belong to us as a source. For if they had belonged to us, they would in that case have remained with us. But they departed in order that they might be plainly recognized, that all do not belong to us as a source. Young's Literal: out of us they went forth, but they were not of us, for if they had been of us, they would have remained with us; but--that they might be manifested that they are not all of us. went out Deuteronomy 13:13; Ps 41:9; Matthew 13:20-21; Mark 4:5-6,16,17; Luke 8:13; John 15:2; Acts 15:24; 20:30; 2 Peter 2:20,21; Jude 1:19 for Job 17:9; Ps 37:28; 125:1,2; Jeremiah 32:38-40; Matthew 24:24; Mark 13:22; John 4:14; 6:37-39; 10:28-30; 2 Timothy 2:10,19; 1 Peter 1:2-5; Jude 1:1 they might Romans 9:6; 11:5,6; 1 Corinthians 11:19; 2 Timothy 3:9; Hebrews 10:39 Reciprocal References:, Genesis 21:10 - Cast out Deuteronomy 13:3 - proveth Ruth 1:15 - gone back 2 Kings 2:2 - I will not Job 23:12 - Neither Job 24:13 - nor abide Psalms 18:21 - have not Psalms 36:3 - he hath Psalms 94:15 - and all Psalms 101:3 - them Psalms 119:33 - I shall keep Psalms 119:102 - for thou Proverbs 2:13 - leave Proverbs 15:31 - abideth Proverbs 21:16 - wandereth Song of Solomon 1:7 - for Ezekiel 3:20 - When Ezekiel 18:24 - when Ezekiel 33:13 - if he Daniel 11:34 - cleave Matthew 7:25 - for Matthew 12:30 - that is Matthew 12:44 - he findeth Matthew 13:47 - and gathered Matthew 22:10 - both Matthew 25:2 - General, Luke 2:35 - that Luke 6:49 - immediately Luke 22:32 - thy faith John 6:66 - of his John 8:31 - If John 10:5 - General, John 13:21 - one John 15:6 - he John 17:12 - and Acts 2:42 - they Romans 11:22 - if thou Romans 16:17 - cause Galatians 1:7 - pervert Ephesians 4:14 - tossed Philippians 3:8 - doubtless 1 Timothy 1:19 - concerning 1 Timothy 5:15 - General, 2 Timothy 2:18 - overthrow Hebrews 10:38 - but 1 Peter 4:7 - the end 2 Peter 2:1 - even Revelation 2:26 - keepeth Related Passages: Matthew 13:20-21+ “The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; 21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. Luke 8:13+ “Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. COMMENT - Be wary of the teaching by some evangelical writers that says these individuals were definitely saved. Jesus did not say that they were saved [contra Thomas Constable's statement "Jesus said that they believed: they were saved."]. In addition Jesus did not say they just had doubts about their salvation. He did say (1) their belief was temporary and (2) they fell away. Constable teaches these individuals were saved! Be a Berean! Acts 17:11+ THE SEPARATION OF CHURCH: GENUINE VERSUS FALSE This passage describes the sifting of the church, the separation of the genuine from the counterfeit, the professors from the possessors. In contrast Jesus declared that the wheat and the tares (Greek zizanion) "would grow together until the harvest," and the counterfeit nature of the tares will not be apparent until the final harvest (Read Mt 13:25-30+). As an aside the tares probably represent the weed known as darnel - "Darnel usually grows in the same production zones as wheat and is considered a weed. The similarity between these two plants is so great that in some regions, darnel is referred to as "false wheat".[1] It bears a close resemblance to wheat until the ear appears." (Darnel) In this next section John is going to give 3 characteristics of individuals who manifested an antichrist spirit - (1) they depart from the fellowship, (2) they deny the truth that Jesus is the Christ and (3) they attempt to deceive genuine believers. Visible membership in the church does not guarantee salvation. Inward apathy or hostility to the Gospel may be masked by outward conformity. --Reformation Study Bible They went out (exerchomai) from (ek = out of) us - They refers to the antichrists of 1Jn 2:18. Out from is one preposition (ek) which indicates that these antichrists were once in fact members of the community of believers ("us" is the true body of Christ, the genuine believers), but had now seceded from it, which proved they were never genuine members of the community. John does not say these antichrists were thrown out (ex-communicated as it were), but that they went out voluntarily (went out is active voice = the subject is the doer of the action which and thus it speaks of volitional choice or a choice of one's will). Furthermore, when they went out it was not simply a matter of leaving one church to join another (many of us have done that in our Christian sojourn!) They left the church, much as Judas left the fellowship of the disciples, indicating his betrayal of Jesus and denial of the faith (Jn 13:30+) While not describing the church, John 6:66+ does describe men and women who were following Jesus and ostensibly were His disciples. However John writes that at this crucial juncture in Jesus' ministry "many of His disciples withdrew (literally "went away backward") and were not walking with Him anymore (ouketi = absolute negation). These individuals made a "Judas move" and proved they were not truly of Jesus' disciples. Van Gorder points out that “this pronoun (us) is used five times in 1Jn 2:19, underscoring the wonderful fellowship that marked the early believers.” Hiebert adds John used “of us” (ex hemon) four times and “with us” (meth hemon) once in this verse to stress the unity of the true believers with whom John associated himself. Wuest says out from signifies that the antichrists "went out from the true believers in the sense that they departed doctrinally from the position of the Church as to the Person of the Lord Jesus, a position which they had held only in an intellectual way. It was a mental assent to but not a heart acceptance of the doctrines concerning, the Person of Christ." (Eerdmans Publishing - used by permission) One helpful Scripture in defining apostasy is 1 John 2:19 - John MacArthur It is interesting that one of the actions of the coming Antichrist (See Comparison of Christ and Antichrist) is that he too will "leave the flock" (see Zech 11:15-17)! Membership of the Church is no guarantee that a man belongs to Christ and not to Antichrist. -- C. H. Dodd Augustine - 'like bad humours in the body of Christ: when they are vomited out, the body is relieved; it is still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection' (Augustine, 'Ep. John, Tract,' 3,4). There are many who have joined a church but never joined with Jesus! Charles
1 João 2:18-23
Wuest - In the words, “They were not really of us,” we have the ablative of source. That is, the antichrists did not have their source in the Mystical Body of Christ composed only of true believers. They were merely members of the visible, organized church on earth. They did not partake of the divine life animating the members of the Body of Christ, made up of true believers. All of which means that an apostate is an unsaved person who has mentally subscribed to the doctrines of the Christian faith and who then rejects those doctrines while still remaining within the organization of the visible church and posing as a Christian. (Eerdmans Publishing - used by permission) True believers may stray transiently but do not permanently stray from God. H A Ironside on they were not really of us - I remember how my heart was stirred after the war as I read of one of our great American preachers, great from the standpoint of ability, culture, and rhetoric, but who knew nothing of the saving grace of God. He said that after he had been to Europe and after his experience in the trenches, he threw overboard the doctrine of blood-atonement through the precious sacrifice of our Lord Jesus Christ, gave up the doctrine of the deity of Christ, and scoffed at His virgin birth and His resurrection. How could so great a preacher repudiate these things? We are not left to speculate about this, for the explanation is given by the Holy Spirit Himself in verse 19, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us." Their going out made it manifest that they were not genuinely of the believers. They bore the Christian name, they joined some Christian church, the name of the Father and of the Son and of the Holy Spirit was called over them in holy baptism, they took the bread and the wine at the table of the Lord, but He who seeth not as man seeth said, "The hand of him that betrays Me is with Me on the table" (Luke 22:21). He knew what Judas really was, and so said, "Have not I chosen you twelve, and one of you is a devil?" (Jn 6:70). He was never anything else. God knows who are the unreal among His people today. He knows all who mingle with the people of God, who profess the name of Christ, but have never known the blessing of regenerating grace, never bowed in repentance at the cross of Christ, who have never been washed from their sins in the Saviour's precious blood. The hardest thing in the world to do is to attempt to live a Christian life and meet the obligations of a Christian, when you have no Christian life to live. As well might one of the beasts of the field set himself up in a mansion and try to live the life of a millionaire human being, as for an unregenerated sinner to try to live the life of a Christian. "Ye must be born again." "Except a man be born again, he cannot see the kingdom of God" (Jn 3:3). And so here were these men mingling with Christians and outwardly looking like them, but John says, "They were not of us;" they were not genuine. Oh, may each one of us search our hearts in the presence of God and ask the questions, "Have I really faced my sins in the light of the cross of Christ; have I truly turned to God in repentance, owning my guilt, acknowledging my iniquity, and fled for refuge to the hope set before me in the gospel? Have I the evidence of a regenerate soul—do I love the brethren, do I love the commandments of God, is the Word sweet to me, do I delight to feed upon it, is it my joy to serve Him, or, after all, are these things to me but a weariness of the flesh?" I am persuaded, and I say it in all charity, that there are tens of thousands of people today whose names are on the church-rolls of this and other lands who have never had their names enrolled in the Lamb's Book of Life—tens of thousands of people struggling to live a Christian life, and making a complete failure of it because they have never yet been born again. When that great revival comes for which many have been praying for so long, if it pleases God to send it ere the return of His blessed Son, one of the first evidences of it will be that people who have used the Christian name and passed for Christian workers will begin to find out that they themselves have never been converted, and there will be a breaking down before God, a confessing of their sins and judging of their iniquities and selfishness. What a fearful thing never to find out the truth until in the day of doom it is too late to rectify the error! Here were these people going on with the Christian company, "But," says the Spirit of God, "they were not of us," and so by and by they went out, and when outside they became the worst opponents of those who stood for the truth of God. There is no one who hates the gospel like the man who at one time professed to be saved but afterward turned to a life of sin because there was no reality there. These were the antichrists against whom John warned the little children in his day. (1 John 2 Commentary) I was very surprised to read comments as those by Smalley describing those who "went out" and "were not really of us" writing... “It is possible, in this instance, that those who later allowed their heretical thought and actions to run away with them (when it could obviously be said, ouk esan ex emon, ‘they were not of us’) were in the first place believers with a genuine, if uninformed, faith in Jesus." (Bolding mine) COMMENT - While anything is possible, the plain, simple reading of the text says they were (John uses the strongest negative ouk! = absolutely) NOT of us! Beloved, be wary (Acts 17:11+) when reading the comments in even the most highly rated commentaries (most consider Smalley's Word Biblical Commentary on 1 John to be in the "Top 5"), for their comments (as is true of those you are now reading) are NOT inspired! I personally prefer the conservative ESV Study Bible (BORROW) interpretation which says "Though they outwardly belonged to the church, their departure revealed that they were not truly of us; that is, they did not have genuine faith." (Bolding added) There are four basic categories of claims regarding Christianity… 1) Those who think they are saved, but aren't. Mt 7:21-23 2) Those we think are saved, but aren't. 1 John 2:18-19 3) Those who are saved, but don't act like it: See Corinthians (Caveat - If they spend their entire life not "acting like" they are saved then they are self-deceived and are not saved, a very dangerous position to be in! The point is that the famous saying "Once saved, always saved" is only true if one is truly born again and they demonstrate they are new creatures in Christ by their transformed lives. cf 2Co 5:17+, Mt 3:8+) 4) Those who are saved, and they act like it. Mt 5:16 EXPLANATION OF OF THEIR DEPARTURE For - Always pause to ponder this term of explanation asking at least one question "What is the author explaining?" In this case John is explaining departure allowed one to discern these antichrists were not of them, not in the family of God, in short, not believers. "The departure of the heretics revealed their true nature, making clear that “they were not really of us” (Hiebert 1 John 2:19-24 Exposition) If they had been of us (belonged to us), they would have remained (meno) with us - IF they had been genuine believers, truly members of the Body of Christ, they would have retained the same sound doctrine as the true believers and thus would have remained. Remained means they would have stayed and continued to dwell with the believers. Remained (meno) is in the uncommon tense of pluperfect, which indicates that they went out once and for all in past time. Bob Utley on "IF" - This is a SECOND CLASS CONDITIONAL SENTENCE which is called contrary to fact. It should be translated, "If they had belonged to us, which they did not, then they would have stayed with us, which they did not." (See SPECIAL TOPIC: GREEK GRAMMATICAL TERMS) "they would have remained (meno) with us" This is a PLUPERFECT ACTIVE INDICATIVE which speaks of completed action in past time. This is one of several references to the doctrine of Perseverance (cf. 1 John 2:24,27,28). True faith remains and bears fruit (cf. Matt. 13:1-23+). Where God's call is effectual, there will be sure perseverance. -- John Calvin But they went out, so that (hina - introduces a purpose or result) it would be shown (phaneroo - "proved," "become plain") that they all are not of us - But (term of contrast) begs the question "What is being contrasting?" Sometimes the answer is easy as it seems to be in this passage. John contrasts staying versus leaving. The antichrists left the body rather than staying in the body of believers. The fact that they went out reminds us of most of the so called "disciples" who followed Jesus and when He gave them some "hard "teaching (See Jn 6:61-65+) John records that "many of His disciples withdrew and were (absolutely) not walking with Him anymore." (Jn 6:66+) Wuest adds that "they departed from the doctrinal position of the Church so that it could be shown that they did not belong to the company of the saints." So that (hina) explains the purpose (the reason why something is done). What was the purpose of the antichrist's going out? Their departure from the body of Christ shows their true colors so to speak. In 1Jn 3:10 John says the counterfeits are made apparent by their failure to practice righteousness. Shown (phaneroo) means that they would be clearly manifest. The exit of the antichrists made it very clear they were not part of the body of Christ. It would be clearly manifest on whose side they were. Daniel Akin - Satan is a master deceiver and strategist and he knows that the best place to launch an attack is from the inside. However, once the damage is done, antichrists leave the field of battle, taking what captives they can, but also revealing their true colors, who they really are. Physically they desert the fellowship. This is no excommunication but a voluntary exit. Note how John contrasts “they” and “us” – they (5x) / us (5x) Note what conclusion John draws spiritually / theologically: 1) They are lost; 2) True believers persevere (affirmation of the perseverance of the saints / eternal security). Jude says men like this are "the ones who cause divisions, worldly-minded, devoid of the Spirit." (Jude 1:19+) John Stott - Their departure was ‘their unmasking’ (Law). What is counterfeit cannot remain for ever hidden (cf. 1Cor. 3:13; 4:5). ‘There is nothing concealed that will not be disclosed, or hidden that will not be made known’ (Luke 12:2). (BORROW The Letters of John) John
1 João 2:18-23
Wuest: But as for you, an anointing you have from the holy One, and all of you have the capacity to know. Young's Literal: And ye have an anointing from the Holy One, and have known all things; KJV = But ye have an unction from the Holy One, and ye know all things. ye have 1Jn 2:27; 4:13; Ps 23:5; 45:7; 92:10; Isaiah 61:1; Luke 4:18; Acts 10:38; 2 Corinthians 1:21-22; Hebrews 1:9 the Holy Ps 16:10; 71:22; Isaiah 43:3; Mark 1:24; Luke 4:34; Acts 3:14; Revelation 3:7; 4:8 and ye Proverbs 28:5; John 10:4,5; 14:26; 16:13; 1 Corinthians 2:15; Hebrews 8:11 Reciprocal References:, Exodus 28:41 - anoint them Exodus 30:26 - General, Exodus 37:29 - he made Exodus 40:9 - the anointing oil Exodus 40:13 - anoint him Leviticus 2:1 - pour oil Leviticus 7:35 - portion Leviticus 14:15 - General, Numbers 18:8 - by reason Judges 9:9 - wherewith Psalms 104:15 - oil to make his Psalms 119:33 - I shall keep Proverbs 9:9 - General, Isaiah 10:27 - because Isaiah 30:21 - thine ears Isaiah 32:3 - General, Isaiah 35:8 - the wayfaring Isaiah 54:13 - all Jeremiah 31:34 - for they Ezekiel 16:9 - anointed Matthew 13:21 - root Matthew 25:4 - oil Acts 2:27 - thine Romans 5:18 - all men 1 Corinthians 2:10 - by 1 Corinthians 2:12 - that 1 Corinthians 2:14 - neither Galatians 5:18 - if 1 Thessalonians 4:9 - ye need Revelation 3:18 - anoint Related Passages: 2 Corinthians 1:21-22+ Now He who establishes us with you in Christ and anointed us is God, 22 Who also sealed us and gave us the Spirit in our hearts as a pledge. Titus 3:5-6+, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 Whom He poured out upon us richly through Jesus Christ our Savior, Romans 5:5+ and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. THE FIRST RESOURCE: AN ANOINTING But (term of contrast) - The contrast is with those who went out from the Body and thus proved they were not part of the Body, they were not genuine believers. In light of this disturbing truth, John directs these remarks to his readers to assure them of their authenticity! In so doing, he explains that his believing readers have the spiritual equipment (so to speak) to be able to stand against the presumably seductive lies of the antichrists. But you have an anointing (charisma - unction) from the Holy One - You have is in the present tense which signifies this (the anointing ~ the indwelling Spirit) is the saint's permanent possession. “You have” is emphatic, drawing stark contrast with the antichrists. What is the anointing? In Old Testament times, priests, kings, and even prophets were anointed with oil to mark the beginning of their respective duties. The oil symbolized consecration. In 1Jn 2:27+ John says this anointing was one they had received from God and abides in them and is something that teaches them. While John does not clearly identify the anointing, these associated features (especially teaches) would strongly support the premise that the anointing represents the Holy Spirit. We know Jesus sent Him to abide in believers and to teach us and lead us into truth declaring "But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come." (John 16:13+) Daniel Akin - Antichrist and his army is committed to our defeat, devoted to our destruction. (Anointing) carries the idea of consecration and a setting aside for a sacred purpose. Jesus as advocate and atonement (1Jn 2:1-2) and the Spirit as anointing: there are the weapons a believer has to withstand the assault of heresy. (Bolding added) John
1 João 2:18-23
Wuest - Two words in the New Testament, aleiphō and chriō, refer to the act of applying something to something else for a certain purpose. Aleiphō was used, for instance, in the papyri of the act of greasing the yoke-band of an ox, namely, the act of applying grease to the yoke-band so that it would not irritate the sleek hide of the ox. Chriō was used of the application of a lotion to a sick horse. Thus, the anointing with the Holy Spirit (Ed: Clearly Wuest believes the "anointing" in this verse refers to the Holy Spirit) refers to the act of God the Father (applying to the believing sinner) sending the Spirit in answer to the prayer of God the Son to take up His permanent residence in the believer. James 4:5 reads in the Greek text, “Do you think the scripture says in vain, The Spirit who has been caused to take up His permanent residence in us has a passionate longing to the point of envy?” This refers to the initial coming of the Spirit into the heart of the believing sinner at the moment he places his faith in the Saviour. This anointing is never repeated. The OT priests were anointed with oil just once, when they were inducted into their office. The NT priest (the believer) is anointed with the Spirit just once, when he is inducted into his office as a priest (when he is saved). This anointing is only potential. That is, in itself it offers no help to the believer. The help the saint receives from the Spirit is through the fullness or control of the Spirit, which control is consequent upon his yieldedness and trust (Ed: See Eph 5:18-note). The anointing is for the purpose of placing the Holy Spirit in a position where He can be of service to the believer, namely, in the saint’s inner being (cp Eph 3:16-note). From His position in the believer, the Spirit performs all His office work for him. (Eerdmans Publishing - used by permission) Chrisma - 3x in 2v - 1John 2:20 But you have an anointing from the Holy One, and you all know. 1John 2:27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Chrisma - 8 uses in the Septuagint (Lxx) and at least 4 times the usage refers to the anointing oil, used to consecrate the priests and tabernacle. Exodus 29:7 "Then you shall take the anointing (mishchah from mashach = to smear something on; Lxx chrisma) oil and pour it on his head and anoint him. Exodus 30:25 "You shall make of these a holy anointing oil, a perfume mixture, the work of a perfumer; it shall be a holy anointing oil. Exodus 35:19 the woven garments for ministering in the holy place, the holy garments for Aaron the priest and the garments of his sons, to minister as priests.'" (Lxx adds this - "and the anointing oil, and the compound incense.") Exodus 40:9 "Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and shall consecrate it and all its furnishings; and it shall be holy. Exodus 40:15 and you shall anoint them even as you have anointed their father, that they may minister as priests to Me; and their anointing (mishchah from mashach = to smear something on; Lxx chrisma) will qualify them for a perpetual priesthood throughout their generations." Daniel 9:26 (note) "Then after the sixty-two weeks the Messiah (the Anointed One) (Hebrew = mashiach/masiyah [See note on Messiah] ; Lxx = chrisma) will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. Related Resources on Anointing… Anointing - International Standard Bible Encyclopedia Anointing - Torrey's Topical Textbook Anointing of the Holy Spirit - Torrey's Topical Textbook Know (eido/oida) is not knowledge obtained by experience (ginosko as John had just used in 1Jn 2:18), but is an intuitive knowledge, specifically "intuitive" spiritual knowledge given by the anointing, the Holy Spirit. To say it another way oida/eido relates not to acquired knowledge but to innate knowledge. The idea is that the believers (all of whom are indwelt by the Spirit of Truth, Read Ro 8:9+ carefully - What does it teach about those who do not have the Spirit? See notes) know this to be true beyond a shadow of a doubt. EIDO/OIDA - USES IN EPISTLES OF JOHN - John uses the verb eido 15x in First John and most of the uses follow his mention of the saints having received an anointing. (1John 2:11) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. (So this use of eido does not apply to believers but is used to show what unbelievers lack -- spiritual knowledge given by the Spirit!) (1John 2:20) But you have an anointing from the Holy One, and you all know. (1John 2:21) I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. (1John 2:29) If you know (eido) that He is righteous, you know (ginosko) that everyone also who practices righteousness is born of Him. (1John 3:2) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1John 3:5) You know that He appeared in order to take away sins; and in Him there is no sin. (1John 3:14) We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. (1John 3:15) Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. (1John 5:13) These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. (A gift of the indwelling Spirit! cp Ro 8:16) (1John 5:15) And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. (1John 5:18) We know that no one who is born of God sins (habitually, non-stop!); but He who was born of God keeps him, and the evil one does not touch him. (1John 5:19) We know that we are of God, and that the whole world lies in the power of the evil one. (1John 5:20) And we know that the Son of God has come, and has given us understanding so that we may know (ginosko - know by practical, daily experience with Jesus) Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. 1 John 2:21 I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. (NASB: Lockman) Greek: ουκ εγραψα υμιν οτι ουκ οιδατε την αληθειαν αλλ οτι οιδατε αυτην και οτι παν ψευδος εκ της αληθειας ουκ εστιν Amplified: I write to you not because you are ignorant and do not perceive and know the Truth, but because you do perceive and know it, and [know positively] that nothing false (no deception, no lie) is of the Truth. (Lockman)
1 João 2:18-23
Wuest: I am not writing to you because you do not know the truth, but because you know it, and because every lie is not out of the truth as a source. Young's Literal: I did not write to you because ye have not known the truth, but because ye have known it, and because no lie is of the truth. KJV = I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. because ye know not Proverbs 1:5; 9:8,9; Romans 15:14,15; 2 Peter 1:12 Reciprocal References:, 1 Kings 17:24 - the word Psalms 119:118 - their deceit Proverbs 11:9 - through Isaiah 32:3 - General, John 10:5 - General, 1 John 2:12 - write 1 John 2:27 - and ye 1 John 5:13 - have I 2 John 1:1 - known Revelation 2:2 - thou hast JOHN WRITING NOT TO INFORM BUT TO CONFIRM & AFFIRM I have not written to you because you do not know (oida/eido) the truth (aletheia) - Know (oida/eido) refers to intuitive knowledge given by the Spirit of Truth to John's believers. They know the truth beyond a "shadow of doubt." In other words, what he was writing them was simply reminding them of truth that they already knew. He had just said that because they had the anointing they "all knew" (1Jn 2:20). John was sure that his readers knew the truth. Paul wrote a similar statement of affirmation to the saints in Rome - "And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God." (Ro 15:14-15+) THOUGHT - So just as with the believers John was addressing, the saints at Rome needed not so much to be taught new truth but to be reminded of (and to live out) old truth they had already been taught. Isn't this true with most of us who have walked with Jesus for a number of years? Our greatest failures are often a result of failing to remember and/or obey truths we were taught years ago! Our prayer should ever be the hymn writer's words "Prone to wander Lord I feel it, here's my heart, Lord, take and seal it, seal it for Thy courts above." Amen! David Smith - An experience (because you do know it) is an anchor to the soul in time of storm. “Tell me,” said the dying Cromwell to a minister, “is it possible to fall from grace?” “No, it is not possible.” “Then I am safe, for I know that I was once in grace” (Morley’s Oliver Cromwell, V. x.). (1 John 2 - The Expositor's Greek Testament) But because you do know (oida/eido) it - This statement is in accord with what Jesus (quoting the promise to Israel given in Isaiah 54:13) had declared in John that "It is written in the prophets, ‘AND THEY SHALL ALL BE TAUGHT OF GOD.’ Everyone who has heard and learned from the Father, comes to Me." (John 6:45) Indeed they knew because they had been taught of God the Spirit (an anointing in 1Jn 2:20). Smalley - “The knowledge which John’s orthodox readers possess, but which the secessionists (docetic or otherwise) lack, is the truth about the identity of Jesus: that he is the Christ, and that he is by nature one with man and one with God (cf. John 8:45; 14:6). This knowledge, moreover, is not simply intellectual; it is also part of a relationship between man and God through Christ. (Borrow 1, 2, 3 John ) B F Westcott: "The object of the apostle in writing was not to communicate fresh knowledge, but to bring into active and decisive use the knowledge which his readers already possessed." John
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Wuest: Who is the liar if not the one who is denying that Jesus is the Christ? This one is the antichrist, the one who is denying the Father and the Son. Young's Literal: Who is the liar, except he who is denying that Jesus is the Christ? this one is the antichrist who is denying the Father and the Son; KJV = Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Who 1Jn 2:4; 1:6; 4:20; John 8:44; Revelation 3:9 he that 1Jn 2:23; 4:3; 1 Corinthians 12:2,3; 2 John 1:7; Jude 1:4 He is 1Jn 2:18 Reciprocal References:, Matthew 10:40 - and he that Matthew 16:20 - Jesus John 8:55 - shall 2 Timothy 2:12 - if we deny 1 John 5:1 - believeth 2 John 1:9 - abideth not Revelation 2:2 - thou hast Revelation 3:8 - and hast not Revelation 21:8 - and all Related Passages: John 5:23+ so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. THE MARK OF THE LIAR This is the second distinguishing mark of those who manifest an antichrist spirit. Who is the liar (pseustes) but the one who denies (arneomai - present tense - continually denies) that Jesus is the Christ? - This is a rhetorical question because John immediately gives a description of the liar. John says their denial is habitual denial. Denies is also in the middle voice which is reflexive ("reflexive" as relating to, or constituting an action directed back on the subject as in “he perjured himself”) and indicates that these individuals initiate the action of denying and then experience participating in results of that action. Arneomai carries the idea of a conscious, purposeful action of the will and in essence means to say "no." John identifies "the liar" as one who denies that Jesus is the long awaited, prophesied Messiah. John has alluded to these individuals in 1Jn 1:8, 10, 1Jn 2:6, 1Jn 2:9, but now he identifies their unsound doctrine, the denial of Jesus as the Christ. Note, that this is not simply denial that Jesus was the Messiah about which the OT prophesied. They denied that Jesus was God incarnate, God in the flesh. Marvin Vincent on the one who denies - Literally, the one denying, the one who habitually represents this attitude towards Christ. The words are aimed at the heresy of Cerinthus, a man of Jewish descent and educated at Alexandria. He denied the miraculous conception of Jesus, and taught that, after His baptism, the Christ descended upon Him in the form of a dove, and that He then announced the unknown Father and wrought miracles; but that, towards the end of His ministry, the Christ departed again from Jesus, and Jesus suffered and rose from the dead, while the Christ remained impassible (incapable of suffering) as a spiritual being. Daniel Akin - Their physical desertion was decisive and essential, painful but positive. Their spiritual denial is disastrous and heretical, tragic and terrible. Steven
1 João 2:24
Wuest: As for you, that which you heard from the beginning, in you let it be constantly abiding. If in you there abides that which from the beginning you heard, both in the Son and in the Father you will abide. Young's Literal: Ye, then, that which ye heard from the beginning, in you let it remain; if in you may remain that which from the beginning ye did hear, ye also in the Son and in the Father shall remain, KJV: Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. abide:, Ps 119:11; Proverbs 23:23; Luke 9:44; John 15:7; Colossians 3:16; Hebrews 2:1, Hebrews 3:14; 2John 1:2; 3John 1:3; Revelation 3:3, Revelation 3:11 which:, 1 John 2:7; Luke 1:2; John 8:25; Philippians 4:15; 2 John 1:5-6 ye also:, 1 John 1:3, 1 John 1:7, 1 John 4:13, 1 John 4:16; John 14:23, John 15:9-10, John 17:21-24 Reciprocal References:, Proverbs 3:21 - let John 8:31 - If John 14:1 - ye John 15:4 - Abide 1 Corinthians 13:13 - abideth 2 Corinthians 1:20 - all James 1:25 - and 1 John 5:12 - that hath the 1 John 5:20 - and we 2 John 1:3 - the Son THE APPEAL TO THE TRUE BELIEVERS (1Jn 2:24-25) As for you, let that abide (meno - present imperative see our need to depend on the Holy Spirit to obey) in you which you heard (akouo) from the beginning (arche). If what you heard (akouo) from the beginning (arche) abides (meno) in you, you also will abide (meno) in the Son and in the Father - Literally the Greek reads "You, that which you heard from the beginning, in you let it be abiding." John gives a command to believers let the message continually remain in them, being at home in their heart and mind, guarding and guiding their Christian walk. THOUGHT - Is the Gospel message at home in your heart? Is it like a friend with whom you frequently converse? Does it guide your steps and your stops? May the Gospel of Jesus Christ (Mk 1:1+) be your guide and your guard throughout your journey with Him for His glory and honor. In the Name of Jesus. Amen. Hiebert introduces this section (the title above is from Hiebert) - The presence of the many antichrists demands that believers know the identifying mark of these antichrists (1Jn 2:22-23). Having identified them, they must use their resources to resist them (1Jn 2:24-25). (1 John 2:19-24 Exposition) C. S. Lewis said that "The best safeguard against bad literature is a full experience of good; just as a real and affectionate acquaintance with honest people gives a better protection against rogues than a habitual distrust of everyone." B F Westcott - The view of the true nature of the confession and denial of Christ is followed by a view of the power of the confession. The knowledge to which it witnesses carries with it eternal life (1Jn 2:25). ( Classic Bible Commentary - To the above doctrine he adds an exhortation and, so that it has more weight, he points out the fruit they would receive from obedience. (Edited by Owen Collins) T Mortimer - THE DUTY AND PRIVILEGE OF THE CHURCH. What is the duty? "Let them abide in you." And what the privilege? "If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father." Let it "abide in you": but it must first obtain admission. Ah! and not only so, it must take its mighty grasp of the heart. And so it does wherever it comes in truth; it enters there to have its own way, first, to resist sin, then to imprison sin, and ultimately, by the grace of God, to cast it out (ED: OF COURSE SIN IS NEVER TOTALLY CAST OUT IN THIS LIFETIME, BUT IN THAT DAY WHEN WE SEE JESUS AND ARE INSTANTLY MADE LIKE HIM, GLORIFIED FOREVER AND EVER. AMEN). (Christian Doctrine, Duty, Privilege, and Hope) John Stott summarizes 1Jn 2:24-27 as "Safeguards against heresy. Having distinguished between the false teachers and the true believers, and having exposed the nature and consequences of the heresy, John now draws attention to the two safeguards which will protect his readers from being led astray. If they are to be guarded against error, two things must ‘remain’ in them, first the message which ‘you have heard from the beginning’ (1Jn 2:24) and secondly ‘the anointing you received from him’ (1Jn 2:27)." (BORROW The Letters of John) (Bolding added) Teacher's Outline and Study Bible - 1 The test: Does the gospel abide in you? (1Jn 2:24) a. It is the old unchangeable message (1Jn 2:24 a) b. The evidence: You are continuing in the Son (1Jn 2:24 b) 2 The promise: Eternal life (1Jn 2:25) 3 The warning: Some seduce us away from Christ (1Jn 2:26) 4 The provision of God to protect us: The Holy Spirit (1Jn 2:27) a. He is the anointing and He abides in us (1Jn 2:27 a) b. He teaches us the truth (1Jn 2:27 b) c. He seals us, assures us that we do abide in Christ (1Jn 2:27 c) W E Vine sees a parallel in 1Jn 2:22-24 - The subject of this passage may be put under three headings: 1. Denying the Father and the Son (1Jn 2:22), 2. Confessing the Son and the Father (1Jn 2:23), 3. Abiding in the Son and in the Father (1Jn 2:24). Alfred Plummer paraphrases this passage "Let the truths which were first taught you have a home in your hearts: if these have a home in you, ye also shall have a home in the Son and in the Father." Karl Barth once said "Tell me how it stands with your Christology and I will tell you who you are." As for you (cp 1Jn 2:27) - You is first word in the Greek sentence and makes "you" a point of emphasis which brings to the forefront a clear contrast with the heretical, apostate antichrists (1Jn 2:22). John is making a direct, strong appeal to his readers! The situation is dangerous, and they must not discount his admonition. You is also in the plural so John is addressed the Body of believers. John now addresses the question of how a believer should respond to the false teachings of the antichrists. How? By continuing to believe the Word of Truth you have been taught. John's exhortative words of warning remind me of Paul's instruction to Titus on what qualifies a man to be an elder (overseer = Titus 1:7-8-note). He should be a man who is "holding fast (present tense = continually, as his lifestyle!) the faithful (trustworthy) Word which is in accordance with the teaching (what they had been taught by Spirit-filled, Word-centered teachers), so that (term of explanation = Here Explains Purpose - always stop and ponder - "What is the purpose?") he will be able (inherent ability is the idea - How? by being "Word saturated!") both to exhort in sound doctrine (like John is doing to the saints in this first letter) and to refute those who contradict (which is what John is doing in this epistle)." (Titus 1:9-note) So even as overseers would be enabled to recognize and refute unsound doctrine because they held fast to the Word of Truth (best antidote for error!), so too the believers to whom John is writing must continue to "hold fast" to the Truth they had been taught. THOUGHT- Dear reader, are you holding fast to the trustworthy Word of Truth that you might be enabled by the Spirit to deftly wield the Sword of the Spirit, the Word of God? What is the evidence that you are holding fast? Are you diligently reading and studying it (daily)? Are you memorizing it so that you might have it ready on the spur of the moment when tempted or confronted with error? Alexander Ross - As for you, whatever others may say and whatever others may teach," let the truths which were taught you in the early days of your Christian experience have a home in your hearts; if these truths have a home in your hearts, you also shall have a home in the Son and in the Father". (The Epistles of James and John- New International Commentary) TRUTH AT HOME IN OUR HEART Let that abide in you which you heard from the beginning - Almost all conservative commentators agree that without using the specific word, John is clearly making reference to the Gospel of Jesus Christ (Mk 1:1). And so John is exhorting the believers to remember the truth of the Gospel that they previously heard and by which they were born again. However, one of the great problems in the Christian life is to forget what we should remember about God and His Word, especially when a trial or temptation suddenly confronts us or we have had a prolonged "drought" of being in His Word (cp Jesus' advice in Mt 4:4). A T
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Wuest - The exhortation (Let that abide) is that the saints should allow the teaching into which they were brought when they were saved to remain in them. They are to continue to hold it fast (Ed: Corollary is so that it might continue to "hold them fast" when winds of doctrine blow!). They must not allow themselves to become entangled in the Gnostic heresy regarding the Person of the Lord Jesus. But the word menō (abide) has in it more than the idea of “to remain.” The exhortation includes more than that the saint should allow the basic teaching concerning the Person of our Lord to remain in him. He should have that attitude towards it that it (Ed: toward the teaching about the God-Man Jesus Christ) will also feel at home in him, have ready access to every part of his life (Ed: This begs the question - "Do you have any secret closets in your dwelling, your body, God's Temple? If so you need to confess, repent and "clean house!" Don't procrastinate! Don't delay! Just do it!). In other words, it is the responsibility of the believer to nurture the stability and growth of those doctrines by a holy life (Ed: Only possible by constant dependence on a holy power source, THE Holy Spirit! Are you beginning each day filled with the Spirit so that you might be enabled to walk by the Spirit? If not memorize and study Eph 5:18-note, Gal 5:16-note) and a determination (Ed: While this must be a choice of my will [God will not force me], praise God, it is a desire that the Spirit will stimulate within my innermost being! Memorize and Meditate on Php 2:12-note and Php 2:13-note) to cling to them and remain true to them. All this is included in the content of meaning of the word menō. John now proposes a hypothetical case. “Shall remain” is aorist subjunctive. The translation reads, “If in you there remains (abides - menō) that which from the beginning you heard.” That is, if the true doctrine relative to the Person of our Lord is abiding in the believer, that is an indication that he is saved and will as a saved person continue to abide both in the Son and in the Father. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Illustration - I have seen a perfect stranger heartily welcomed in an English home and treated with a deference, a tenderness, and a generous hospitality that did one good to witness, and I understood it all when informed that that stranger, though never seen before, had at one time shown kindness to a wandering, long-absent son in a certain town in the distant Australias. The parents governed their estimate of the stranger by this kindly treatment of their boy. And does not our Heavenly Father to some extent deal similarly with us? He views and estimates us according to our treatment of His beloved Son. If our estimate of Jesus is vague, or erroneous, or wilfully depreciatory, we suffer to that extent in the Divine estimation. (Our Estimate of Christ the Measure of God's Estimate of Us) PRACTICAL APPLICATION OF THIS PRECIOUS PROMISE Ray
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Wuest - Abide is one of John’s favorite words. The Greek word is menō. Its classical usage will throw light upon the way it is used in the NT. It meant “to stay, stand fast, abide, to stay at home, stay where one is, not stir, to remain as one was, to remain as before.” In the NT, meno means “to sojourn, to tarry, to dwell at one’s own house, to tarry as a guest, to lodge, to maintain unbroken fellowship with one, to adhere to his party, to be constantly present to help one, to put forth constant influence upon one.” “In the mystic phraseology of John, God is said to menō in Christ, i.e., to dwell as it were in Him, to be continually operative in Him by His divine influence and energy (Jn 14:10); Christians are said to menō in God, to be rooted as it were in Him, knit to Him by the Spirit they have received from Him (1Jn 2:6, 24, 27, 3:6); hence one is said to menō in Christ or in God, and conversely, Christ or God is said to menō in one (Jn 6:56, 15:4).” Thayer quotes Ruckert in the use of menō in the words “Something has established itself permanently within my soul, and always exerts its power in me. The word meno therefore has the ideas of “permanence of position, occupying a place as one’s dwelling place, holding and maintaining unbroken communion and fellowship with another.” (See John's uses below). The words “abide, dwell, tarry, continue, be present,” are the various translations in the AV Study these places where the word occurs, and obtain a comprehensive view of its usage. In John 15, the abiding of the Christian in Christ refers to his maintaining unbroken fellowship with Him. He makes his spiritual home in Christ. There is nothing between himself and his Saviour, no sin unjudged and not put away. He depends upon Him for spiritual life and vigor as the branch is dependent upon the vine. The abiding of Christ (Ed: And the Spirit of Christ = Ro 8:9) in the Christian is His permanent residence in Him and His supplying that Christian with the necessary spiritual energy to produce fruit in his life through the ministry of the Holy Spirit. (Word Studies from the Greek New Testament)
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Wuest has a note that helps us grasp the meaning of the root verb meno - The question reads as follows, “Shall we continue in the sinful nature?” The word “continue” is menō (Ed: Actually it is epimeno), “to remain, abide.” It is used in the NT of a person abiding in some one’s home as a guest, or of a person abiding in a home. It has in it the ideas of fellowship, of cordial relations, of dependence, of social intercourse. The question now can be further interpreted to mean, “Shall we continue habitually to sustain the same relationship to the sinful nature that we sustained before we were saved, a relationship which was most cordial, a relationship in which we were fully yielded to and dependent upon that sinful nature, and all this as a habit of life?” The idea of habitual action comes from the use of the present subjunctive which speaks of habitual action. The fundamental question therefore is not with regard to acts of sin but with respect to the believer’s relationship to the sinful nature. This is after all basic, acts of sin in his life being the result of the degree of his yieldedness to the sinful nature. (Ed: If we are "cordial" with our sinful nature, we should not be surprised that we commit sins which we would not commit if we were "cordial" with Christ, the sin nature Destroyer!) Complete Biblical Library Greek-English Dictionary - In classical Greek the verb menō means “to remain” in a place, “to stay,” or “to tarry.” It also frequently carries the metaphoric meaning of being in a “sphere” or quality of life. In the Septuagint menō has basically the same meaning as in classical Greek. It is often used to translate two Hebrew verbs, qūm and ‛āmadh, both having as their primary meaning “to stand.” As with classical Greek there is the metaphoric meaning of “sphere” or “quality,” e.g., to “remain” in a vow is to validate the vow, to make it meaningful (Numbers 30:5). Wayne Detzler - The word meno functions on two levels of meaning in the Bible. First, it relates to rather common concepts of life. Living in a house (John 1:38) is described by the word. It is used of Jesus' visit to Zaccheus (Luke 19:5) and Peter's presence at Simon's tannery (Acts 9:43). It also referred to the place where Paul was held under house arrest (28:16), known in Latin as custodia libera, literally, "free custody." A second slant takes the word into the realm of the spiritual. Christians are urged to make the Lord their place of abode, to persevere. In fact the Greek word for perseverance is hupomeno, a combination of the prefix hupo (under, as in under the rule or sovereignty of someone) and meno (to remain). So the combination word conveys the concept of continuing under the rule or sovereignty of the Lord. That is biblical steadfastness or perseverance. Now let us explore the biblical connections of this word. By its primary form of meno (to remain) Christians are instructed to remain in "the teaching" (2 John 9), Christ's word (John 8:31), and in the love of the Lord (John 15:9). This continuance is related to Christ (John 15:4-5), the Father (1 John 2:24), and the Holy Spirit (John 14:17) who remain with us. In the Apostle Paul's great "Psalm of Love" (1 Cor. 13), we are told that faith, hope, and love remain (1 Cor 13:13). Steadfast staying power is part and parcel of biblical Christian living. (New Testament Words in Today's Language) Abide (Webster's English definition) - To wait for, await; to endure without yielding (withstand); to bear patiently (cannot abide such bigots); to accept without objection (will abide by your decision); Intransitively abide = to remain stable or fixed in a state; to continue in a place; to dwell; to rest; to tarry or stay for a short time (Ge 24:55); to continue permanently or in the same state; to be firm and immovable (Ps 119:90). Abide means to exist over a period of time and implies stable and constant existing especially as opposed to mutability (e.g., a love that abides through 40 years of marriage). Webster's 1828 adds abide "when intransitive (not having a direct object), is followed by in or at before the place, and with before the person. “Abide with me—at Jerusalem or in this land.” Sometimes by on, the sword shall abide on his cities; and in the sense of wait, by for, abide for me. Hosea 3:3. Sometimes by by, abide by the crib. Job 39:9 KJV. In general, abide by signifies to adhere to, maintain, defend, or stand to, as to abide by a promise, or by a friend; or to suffer the consequences, as to abide by the event, that is, to be fixed or permanent in a particular condition." Stay (Webster's English definition) - To stay means to continue in a place or condition, to stand firm, to take up residence, to stick or remain with (as a race or trial of endurance) to the end — usually used in the phrase stay the course Reside (Webster's English definition) - To dwell permanently or for a length of time; to have a settled abode for a time; have one’s home (in). Liddell-Scott - 1. to stay, stand fast, abide, in battle, Hom., Aesch.; of soldiers, Thuc. 2. to stay at home, stay where one is, not stir, Il.; to stay away from, Il. 3. to stay, tarry, Hom., etc. 4. of things, to be lasting, remain, last, stand, 5. of condition, to remain as one was, of a maiden, Il.; if oaths hold good, Eur.; to remain contented with . ., Dem. 6. to abide by an opinion, conviction, etc.,Plat. 7. impers. c. inf., it remains for one to do, II. trans. to await, expect, wait for, c. acc., Il.; so, like Lat. manere hostem, Hom., wait ye for the Trojans to come nigh? Il.; they waited for evening's coming on, Od.; I wait, i.e. long, to hear, Aesch. Meno - 118x in 102v with 23x in 18v in First John - NAS Usage: abide(16), abides(22), abiding(4), await(1), continue(4), continues(1), endures(3), enduring(1), lasting(2), lives(1), living(1), remain(20), remained(6), remaining(1), remains(8), stand(1), stay(11), stayed(11), staying(3), waiting(1). Matthew 10:11 "And whatever city or village you enter, inquire who is worthy in it, and stay (aorist imperative) at his house until you leave that city. Matthew 11:23 "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Matthew 26:38 Then He said to them, "My soul is deeply grieved, to the point of death; remain (aorist imperative) here and keep watch with Me." Mark 6:10 And He said to them, "Wherever you enter a house, stay (present imperative) there until you leave town. Mark 14:34 And He said to them, "My soul is deeply grieved to the point of death; remain (aorist imperative)here and keep watch." Luke 1:56 And Mary stayed with her about three months, and then returned to her home. Luke 8:27 And when He came out onto the land, He was met by a man from the city who was possessed with demons; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs. Luke 9:4 "Whatever house you enter, stay (present imperative) there until you leave that city. Luke 10:7 "Stay (present imperative) in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Luke 19:5 When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house." Luke 24:29 But they urged Him, saying, "Stay (aorist imperative) with us, for it is getting toward evening, and the day is now nearly over." So He went in to stay with them. John 1:32 John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.' NET Note: The general significance of the verb meno for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because He does, He will dispense the Holy Spirit to others in baptism. (John 1) John 1:38 And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?" 39 He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. Bible Knowledge Commentary - Sometimes, as here, it means “to stay or dwell” in a place; a few times it means “to last or continue”; but more often it has a theological connotation: “to remain, continue, abide” (e.g., John 15:4-7). John 2:12 After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days. Hastings' Dictionary of the New Testament - John uses the verb meno only thrice in its literal sense in the, Gospel ( John 2:12; John 4:40; John 10:40 ); he seems almost jealously to reserve it for metaphorical, i.e. ethical, application. John 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." John 4:40 So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. John 5:38 "You do not have His word abiding in you, for you do not believe Him whom He sent. Henry
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Wuest - For instance, the pastor is using the tools of Greek scholarship in preparing a message on the expository unit comprising John 15:1-8. He comes to verse seven, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” He studies the word “abide,” menō. Bauer gives him, “remain, stay, live, dwell, lodge.” Not satisfied with that, he chases menō through the New Testament in Englishman’s Greek Concordance and discovers that when it is used with persons it implies fellowship, companionship, intercourse; for instance, to Zaccheus our Lord says, “Today I must abide at thy house” (Luke 19:5), “Mary abode with her about three months” (Luke 1:56). The word speaks of an at-homeness with someone. The expositor then translates, “If you maintain a living communion with Me and my words are at home in you,” and then the new ideas come—abiding refers to a constant, moment-by-moment fellowship with the Lord, nothing between ourselves and Him; the Word is at home in us when it is allowed to operate at will to the exclusion of sin and the production of holiness in the life. Then the pastor considers the words, “ye shall ask.” They are one word in the Greek text, a verb; the mode, imperative; the tense, aorist; the voice, indirect middle. From these technicalities he derives the following rich truths; the imperative mode—this is a command, not a prediction, a command to be obeyed, an obligation of the believer to pray for his needs, disobedience is sin; aorist tense—a command to be obeyed at once, do not let the grass grow under your feet; indirect middle voice, the subject of the verb acting in his own interest—ask something for yourself; and he translates, “I command you to ask, at once, something for yourself.” Next the pastor studies the phrase “what ye will,” and observes that thelō is used here, not boulomai, the first word referring to a desire which comes from one’s emotions, the second, to a desire that comes from one’s reason, and he translates, “whatever your heart desires.” He now has the entire verse before him, rich with expository material which is not accessible to the expositor who does not know Greek; “If you maintain a living communion with Me and my words are at home in you, I command you to ask, at once, something for yourself, whatever your heart desires, and it shall become yours.” Now it is just as simple as all that. Proficiency in Greek is nine tenths hard work, one tenth brains, a working knowledge of New Testament Greek, adequate Greek tools, all governed by the Holy spirit. (The Practical Use of the Greek New Testament Part I- The Greek New Testament and Expository Preaching -- By- Kenneth S. Wuest - Bibliotheca Sacra 117: 465, 1960) John 15:9+ "Just as the Father has loved Me, I have also loved you; abide in My love. John 15:10 "If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. Comment: Abide or make your home in His love -- feeling it, saturating yourself with it, reflecting on it, standing in awe of it. John 15:16+ "You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain (present tense = continually), so that whatever you ask of the Father in My name He may give to you. THOUGHT: Spiritual fruit borne in this present life shall never decay, but shall remain alive throughout eternity! How this truth should motivate us to abide in Christ and be filled with His Spirit that we might bear much fruit in this short growing season! John 19:31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away. John 21:22 Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!" 23 Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, "If I want him to remain until I come, what is that to you?" Acts 5:4 "While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God." Acts 9:43 And Peter stayed many days in Joppa with a tanner named Simon. Comment: Remember that all of the many uses of meno in Acts, although usually describing a physical remaining, often convey an abiding in the sphere of fellowship, friendship, communion and intimacy with the ones with whom one abides (so to speak). Acts 16:15 And when she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us. Acts 18:3 and because he was of the same trade, he stayed with them and they were working, for by trade they were tent-makers. Acts 18:20 When they asked him to stay for a longer time, he did not consent, Acts 20:5 But these had gone on ahead and were waiting for us at Troas. Acts 20:23 except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. Acts 21:7 When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. 8 On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Acts 27:31 Paul said to the centurion and to the soldiers, "Unless these men remain in the ship, you yourselves cannot be saved." Acts 27:41 But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. Acts 28:16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. Romans 9:11+ for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls, 1 Corinthians 3:14 If any man's work which he has built on it remains, he will receive a reward. 1 Corinthians 7:8 But I say to the unmarried and to widows that it is good for them if they remain even as I. 1 Corinthians 7:11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife. 1 Corinthians 7:20 Each man must remain in that condition in which he was called. 1 Corinthians 7:24 Brethren, each one is to remain with God in that condition in which he was called. 1 Corinthians 7:40 But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God. 1 Corinthians 13:13 But now faith, hope, love, abide these three; but the greatest of these is love. 1 Corinthians 15:6 After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; 2 Corinthians 3:11 For if that which fades away was with glory, much more that which remains is in glory. Baker: Paul contrasts the two ministries by describing the one as “what was fading away” (participle of katargeō) and the other as “that which lasts” (participle of menō). The latter is new to this context but is a common word in the NT translated variously as “remain,” “endure,” or “live.” It describes permanence, something which will not be replaced. (The College Press NIV commentary). 2 Corinthians 3:14 But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 2 Corinthians 9:9 as it is written, "HE SCATTERED ABROAD, HE GAVE TO THE POOR, HIS RIGHTEOUSNESS ENDURES FOREVER." Philippians 1:25-note Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 1 Timothy 2:15 But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint. 2 Timothy 2:13-note If we are faithless, He remains faithful, for He cannot deny Himself. 2 Timothy 3:14-note You, however, continue (present imperative see our need to depend on the Holy Spirit to obey) in the things you have learned and become convinced of, knowing from whom you have learned them, Comment: Paul calls for this to be our constant and continual habit of life. The present imperative calls for a constant, habitual way of life. Timothy is to be a "man of the Book" and thereby armed against the snares and insinuations of seducers. In light of the deepening degradation of these self-willed deceivers it is imperative that Timothy firmly adhere to the divine truth he had previously heard and accepted. Thus Paul commands Timothy to continually abide in the Truth he had learned. Dwell in it and live in it and do not "proceed" or "advance" away from it like the false teachers. To continue however means more than merely continuing in orthodoxy. It calls for a commitment to live and abide in what Timothy had learned. 2 Timothy 4:20-note Erastus remained at Corinth, but Trophimus I left sick at Miletus. Hebrews 7:3-note Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually. Hebrews 7:24-note but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. Hebrews 10:34-note For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one. Hebrews 12:27-note This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Hebrews 13:1-note Let love of the brethren continue. Hebrews 13:14-note For here we do not have a lasting city, but we are seeking the city which is to come. 1 Peter 1:23-note for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. 1 Peter 1:25-note BUT THE WORD OF THE LORD ENDURES FOREVER." And this is the word which was preached to you. 1 John 2:6+ the one who says he abides (continually = present tense) in Him ought (owes a debt so to speak) himself to walk in the same manner as He walked. NET Note: The Greek verb meno is commonly translated into contemporary English as “remain” or “abide,” but both of these translations have some problems: (1) “Abide” has become in some circles almost a “technical term” for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are “abiding” and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 1:9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate meno as “remain” removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently “remain” in this relationship with God can at some point choose not to “remain”, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author’s opponents in 1 John as not “remaining,” the author makes it inescapably clear in 1Jn 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders meno (Ed: In NET Translation) as “reside” except in cases where the context indicates that “remain” is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view. (1 John 2)
1 João 2:24
Wuest: “Abide” is menō, “to dwell in as a home.” The word of God, residing in their hearts in an unhindered, welcome state, was that which, together with the power of the Holy Spirit, gave these young men victory over Satan, the Pernicious One, who sought to drag them down with himself into the ruin that some day will be his. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) 1 John 2:17-note The world is passing away, and also its lusts; but the one who does (habitually, as their general lifestyle, not perfection, but direction of their lie is the idea) the will of God lives forever. 1 John 2:19-note They went out from us, but they were not really of us; for if they had been of us, they would have remained (meno conveys the idea of not just physically remaining but also continuing in spiritual oneness, communion and fellowship) with us; but they went out, so that it would be shown that they all are not of us. NET Note: Here meno has been translated as “remained” (Ed: In NET translation) since it is clear that a change of status or position is involved. The opponents departed from the author’s congregation(s) and showed by this departure that they never really belonged. Had they really belonged, they would have stayed (“remained”). 1 John 2:24 As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. NET Note: The word translated “remain” (NET = "As for you, what you have heard from the beginning must remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.") may also be translated “reside” (3 times in 1Jn 2:24). See also the notes on the translation of the Greek verb menō in 1Jn 2:6 and in 1Jn 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 1Jn 2:24. Deffinbaugh - The Greek word (meno) translated remain (abide) can also be translated reside. One (remain means) to stay somewhere, and the (reside) is to take up residence. The teaching of the apostles must remain (reside) in the readers in order for the readers to remain (reside) in the Son and in the Father. If that happens, then they will have eternal life (1Jn 2:25). (Layman's Bible Commentary - Volume 12: Hebrews thru Revelation) 1 John 2:27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Comment: The anointing, the Spirit, abides in us forever to guide and guard us doctrinally. 1 John 2:28 Now, little children, abide (present imperative see our need to depend on the Holy Spirit to obey) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 1 John 3:6 No one who abides in Him sins; no one who sins has seen Him or knows Him. NET Note: Here the verb menō refers to the permanence of relationship between Jesus and the believer, as in 1Jn 2:27 and 1Jn 2:28. It is clear that Jesus is the referent of the phrase en autō (in Him) because he is the subject of the discussion in 1Jn 3:5. Ryrie: Abides… sins. Both words are in the present tense and indicate the habitual character of the person. The person who is abiding in Christ is not able to sin habitually. Sin may enter his experience, but it is the exception and not the rule. If sin is the ruling principle of a life, that person is not redeemed (Ro 6); thus a saved person cannot sin as a habit of life. When a Christian does sin, he confesses it (1Jn 1:9) and perseveres in his purification (1Jn 3:3). The continuous sinner has not known God and is therefore an unregenerate person. (The Wycliffe Bible Commentary) 1 John 3:9 No one who is born (perfect tense = past completed action with continuing resutls) of God practices (present tense = habitually, continually, as their lifestyle) sin, (Why not? Why can't a genuine believer continually live in sin?) because His seed abides in him; and he cannot (continually, habitually) sin, because he is born of God. Ryrie: Habitual actions indicate one’s character. seed. I.e., the divine nature given the one born of God (cf. John 1:13; 2Peter 1:4). This nature prevents the Christian from habitually sinning. (Borrow Ryrie Study Bible)
1 João 2:24
Wuest: Meno is used often in the Gospel narratives of one person dwelling in the home of another. The word speaks of fellowship between two or more individuals.
1 João 2:24
Wuest: The word is menō, which is used often in the Gospels of one living as a guest in the home of another. Thus the truth is a welcome guest in the heart of the Christian. This truth, John says, “shall be with us forever.” Smith adds “as our guest and companion.
1 João 2:25-27
Wuest: And this is the promise which He himself promised us, the life, the eternal life. (Eerdmans Publishing - used by permission) Young's Literal: and this is the promise that He did promise us--the life the age-during. Reciprocal References: Ps 37:18 - their Ps 133:3 - even life Matthew 19:16 - eternal Matthew 25:46 - the righteous Mark 10:17 - eternal Mark 10:30 - eternal John 3:15 - eternal John 6:40 - and believeth 2 Corinthians 1:20 - all 2 Corinthians 4:18 - for Galatians 3:22 - that Ephesians 3:6 - partakers 1 Timothy 4:8 - having 2 Timothy 1:1 - the promise Hebrews 6:12 - inherit Hebrews 9:15 - promise 1 Peter 5:10 - eternal 2 Peter 1:4 - are given 1 John 1:2, 1 John 5:11-13, 1 John 5:20; Daniel 12:2; Luke 18:30; John 5:39, John 6:27, John 6:47, John 6:54, John 6:68, John 10:28; John 12:50, John 17:2-3; Romans 2:7, Romans 5:21, Romans 6:23; Galatians 6:8; 1 Timothy 1:16, 1 Timothy 6:12, 1 Timothy 6:19; Titus 1:2, Titus 3:7; Jude 1:21 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: Acts 1:4+ Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me." 1 John 1:2+ (HERE "ETERNAL LIFE" IS SYNONYMOUS WITH JESUS CHRIST) and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us– 1 John 5:11-13+ And the testimony is this, that God has given us eternal life, and this life is in His Son (WHICH PARALLELS THE TRUTH IN 1Jn 1:2 THAT IDENTIFIES CHRIST AS "THE ETERNAL LIFE"). 12 He who has the Son has the life; he who does not have the Son of God does not have the life. 13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. 1 John 5:20+ And we know that the Son of God has come, and has given us understanding so that (PURPOSE CLAUSE) we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Daniel 12:2+ “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. 1 John 2:24+ As for you, let that abide (present imperative see our need to depend on the Holy Spirit to obey) in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. Danny Akin - Outline - The Antichrist(s) 1 John 2:18-27 I. Antichrists attack Christ 1 John 2:18 1) Antichrist has a period of time. 2) Antichrist is a principle of spiritual error. 3) Antichrist is a person of deception. II. Antichrists abandon the Church 1 John 2:19, 22-23 1) Physically they desert the fellowship. 1 John 2:19 2) Spiritually they deny the faith. 1 John 2:22-23 III. Antichrists assault the Christian 1 John 2:20-21, 24-27 1) We have experienced the anointing of the Spirit. 1 John 2:20-21, 27 2) We must embrace the authority of the Scriptures. 1 John 2:24-26 THE BLESSED PROMISE: ETERNAL LIFE IN CHRIST This is the promise (epaggelia/epangelia) which He Himself made (epaggello) to us: eternal (aionios) life (zoe): More literally "The promise that He Himself promised to us is this: the life, the eternal." NAS leaves out the Greek conjunction AND (kai), so more literally it reads "And this is the promise." (Interesting to me that the "old" 1977 version of NAS had this more literal rendering. Newer is not always better is it?) You are probably asking "So what?" Well, AND is a copulative which connects this thought with the previous thought (1Jn 2:24+) of letting that "abide in you which you heard from the beginning," and "if what you heard from the beginning abides in you, you will also abide in the Son and in the Father." The next word in 1Jn 2:25 is "AND" which links the promise of eternal life to what they heard ("from the beginning") continually abiding in them (as the hearers of the message) and the hearers abiding in the Son and the Father. All that from one small "hinge word" AND. Gary Derickson - With this declaration John connects the experience of eternal life with our relationship with God. By beginning this sentence with καὶ (AND), John connects this promise with abiding in the previous verse (1, 2 & 3 John: Evangelical Exegetical Commentary) D Edmond Hiebert - "This supreme blessing of eternal life is God's promise to those who adhere to His Word." Hiebert is not saying those adhere to God's Word will merit or earn salvation, but their adherence demonstrates that they are genuinely saved and thus true heirs of eternal life. (1 John 2:18-28 Exposition) B F Westcott on the pronoun "this" has a slightly different take writing that "The pronoun may refer either to that which precedes or to that which follows. The promise may be that of abiding communion with the Father and the Son (John 17:21), which is explained by the words added in apposition ‘the life eternal’; or it may be simply ‘the life eternal.’ In either case ‘the life eternal’ consists in union with God by that knowledge which is sympathy (John 17:3), so that there is no real difference of sense in the two interpretations. The usage of St John in the Epistle is decidedly in favor of the second view (1Jn 1:5, 3:23, 5:11, 5:14), nor is there any sufficient reason for departing from it.: (1 John 2 Commentary) Alfred Plummer favors John's words to be looking backward to the truth in 1Jn 2:24+ writing that "eternal life (is) only another view of ‘abiding in the Father and the Son’ (as in 1Jn 2:24+)." (1 John 2 Cambridge Bible for Schools and Colleges)
1 João 2:25-27
Wuest: These things I am writing to you concerning those who are leading you astray. (Eerdmans Publishing - used by permission) Young's Literal: These things I did write to you concerning those leading you astray; concerning:, 1 John 3:7; Proverbs 12:26; Ezekiel 13:10; Mark 13:22; Acts 20:29-30; 2 Corinthians 11:13-15; Colossians 2:8, Colossians 2:18; 1 Timothy 4:1; 2 Timothy 3:13; 2 Peter 2:1-3; 2 John 1:7 Reciprocal References: Deuteronomy 13:6 - entice Matthew 24:11 - General, Galatians 1:7 - pervert Ephesians 4:14 - tossed Colossians 2:4 - lest 1 John 5:13 - have I 1 John 2 Resources - Multiple Sermons and Commentaries DECEIVERS PRESENT A REAL AND PRESENT DANGER These things I have written (grapho) to you concerning those who are (present tense - continually) trying to deceive (planao) - Always pause and ask what things or to what does these things refer? Possibilities include the entire letter, but more likely the previous section which deals with antichrists (antichristos = a description of their character = opposed to and instead of Christ), those who went out from them, those who deny that Jesus is the Christ (1Jn 2:18-25). These passages would be an apt description of "those who are trying to deceive" the readers. They are trying without success, but they continue mounting deceptive attacks on the minds of the believers. Beginning in the first century, the enemy began sowing seeds of lies and confusion about the truth of the Gospel. And we in the modern church must remain vigilant, because times have not changed! The NT is replete with warnings against deceivers - Read Acts 20:29,30, 2Cor 11:13, Col 2:8,18; 1Ti 4:1; 2Ti 3:13; 2Pe 2:1-3; 2Jn 1:7. John's point is that holding fast to the truths he has written to them, especially the truth concerning Christ (who deceivers most often target) would strengthen and enable them to stand against the wiles and schemes of the deceivers. "John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29)." (Robertson) A E Brooke on these things - What has been said about the false teachers, and how the danger can be detected and met (1Jn 2:18–25). The reference to the whole section is far more natural than to the exhortation to “abide” only. (A critical and exegetical commentary) D Edmond Hiebert - The Resources of Believers in the Face of Danger (1Jn 2:26-28) - 1Jn 2:26-28 are a summary, conveying renewed reminders to the readers in regard to the conflict between truth and falsehood. John reminds them of the danger from the deceivers (1Jn 2:26), recalls the equipment given them through the anointing they had received (1Jn 2:27), and points them to the hope of Christ's return as personal motivation for abiding in Him (1Jn 2:28). (1 John Commentary) Those who teach new doctrine rarely return. -- Martin Luther Those who are (present tense - continually) trying to deceive (planao) - Beloved, these men do not come into our midst in a red suit with horns and a pitchfork! There are subtly serpentine slithering in with half-truths (cf 2Pe 2:1+ "secretly introduce destructive heresies", Jude 1:4+ "certain persons have crept in unnoticed", Acts 20:30+ "from among your own selves men will arise, speaking perverse things") calculated to appeal to your flesh and get you off course (the highway of holiness - Isa 35:8+), seducing you from the correct path (the way of righteousness 2Pe 2:21+), causing you to wander into error! There is an interesting wordplay in the Greek verb for deceive, as planao is the root of our English word "planet" (a "wandering body"). To the Greeks the planets ‘wandered’, while the stars remained fixed. Beloved, we need to be "stars" for Jesus! This picture of "stars" recalls to mind Daniel's words "And those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever." (Daniel 12:3+) These men are good at what they do, continually trying to draw their subjects out of bounds, so to speak. In his last letter Paul warned Timothy (and us) that "evil men and impostors will proceed [from bad] to worse, deceiving (planao) and being deceived (planao) (Note that even the deceivers do not escape self-deception!)." (2Ti 3:13+) Paul then goes on to command (present imperative) Timothy to "continue (meno = abide, remain) in the things you have learned and become convinced of (ultimately these "things" refer to the Word, the Gospel), knowing from whom you have learned them." (2Ti 3:14+) In other words, Paul was telling Timothy that the best defense against the deceivers is to dwell in the truth of the Gospel and let it dwell within you! John (in verse 1Jn 2:27) commands his readers to abide (meno = continue) in Him in dependence upon the anointing, the Holy Spirit. In light of the truth that the Word of God is the sword of the Spirit (Eph 6:17+), we can see that abiding in both (the Word and the Spirit) is necessary to wage war against deceivers! The best way to spot deception is by knowing the Word of Truth taught by the Spirit of Truth! A T
1 João 2:25-27
Wuest: But as for you, the anointing which you received from Him remains in you. And no need are you constantly having that anyone be constantly teaching you. But even as His anointing teaches you concerning all things, and is true and is not a lie, and even as He taught you, be constantly abiding in Him. (Eerdmans Publishing - used by permission) Young's Literal: and you, the anointing that ye did receive from him, in you it doth remain, and ye have no need that any one may teach you, but as the same anointing doth teach you concerning all, and is true, and is not a lie, and even as was taught you, ye shall remain in him. the anointing:, 1 John 2:20, 1 John 3:24; John 4:14; 1 Peter 1:23; 2 John 1:2; and you:, 1 John 2:20-21; Jeremiah 31:33-34; John 14:26, John 16:13; Hebrews 8:10-11; but as His anointing teaches you:, 1 Corinthians 2:13; Ephesians 4:21; 1Th 2:13; 1 Timothy 2:7; 2 Peter 1:16-17; ye shall:, 1 John 2:28; John 8:31-32, John 15:4-7; Colossians 2:6; Reciprocal References: Exodus 28:41 - anoint them Exodus 29:7 - General, Exodus 30:26 - General, Exodus 37:29 - he made Exodus 40:13 - anoint him Leviticus 1:15 - wring off his head Leviticus 2:1 - pour oil Leviticus 7:35 - portion Leviticus 8:30 - the anointing Numbers 7:43 - mingled with oil Numbers 18:8 - by reason Deuteronomy 13:6 - entice Joshua 2:19 - whosoever 2 Samuel 7:3 - for the 1 Chronicles 16:22 - Touch Ps 23:5 - thou anointest Ps 25:5 - Lead Ps 25:12 - him Ps 105:15 - mine Ps 119:12 - teach Ps 119:33 - I shall keep Ps 119:102 - for thou Ps 143:10 - Teach Proverbs 3:21 - let Proverbs 11:9 - through Proverbs 28:5 - General, Isaiah 10:27 - because Isaiah 30:21 - thine ears Isaiah 35:8 - the wayfaring Isaiah 54:13 - all Ezekiel 16:9 - anointed Matthew 13:11 - Because Matthew 25:4 - oil John 3:21 - that his John 14:17 - the Spirit John 15:7 - my Acts 11:26 - were 1 Corinthians 2:10 - by 1 Corinthians 2:12 - that 1 Corinthians 2:14 - neither 2 Corinthians 1:21 - anointed 2 Corinthians 9:1 - it is Ephesians 4:20 - General, Colossians 1:23 - ye continue Colossians 3:16 - dwell Titus 2:12 - Teaching 1 John 2:5 - hereby 1 John 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 2:20; But you have an anointing from the Holy One, and you all know. 1 John 3:24 The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us. 1 Corinthians 2:13 which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. THE ANOINTING: ILLUMINATION BY THE SPIRIT As for you, the anointing (chrisma) which you received (lambano) from Him abides (meno - present tense - continually is at home) in you- First, note when John says as for you, he is introducing a striking contrast with those who deceive! John reminds them of the resource God has given them to enable them to contend earnestly for the faith, having just told them "you have an anointing from the Holy One, and you all know." (1Jn 2:20+) The pronoun you (humeis) is first in the Greek to emphasize that "you" the readers must exert effort to fend off the attempts of those who would seek to lead them astray. Most interpreters agree that anointing is a reference to their reception when they were born again of the Holy Spirit (Titus 3:6+, Ro 8:9, 1Cor 12:13, cf Jn 14:26, 16:13) and His teaching (illuminating) ministry which guides believers into an understanding of spiritual truth. Since all believers have received (aorist tense = past completed action) the anointing, they have no need to seek for it. However John's readers (and all believers) do have a responsibility (a need) to see that the anointing is fully functional in them (cp 1Jn 2:28). Abides in you (meno) means the anointing (the Spirit) continually (meno is in the present tense) remains (takes up permanent residence, makes Himself at home implying both union and communion) in them, continually equipping them to be able to stand firm against those who are trying to deceive them. "That equipment assures victory as they appropriate it in the experiences of daily life." (Hiebert) They are in possession of all that is necessary for self-defense, if they use the power which has been given to them A E Brooke on you have an anointing - The words are not aimless. They serve to close the subject, and in connection with what follows to account for the brevity of his treatment of it. The writer has only to call to their remembrance the essential features of their own faith, and the grave issues raised by the anti-christian teaching. The chrism (anointing) which they have received will enable them to do the rest for themselves. They are in possession of all that is necessary for self-defense, if they use the power which has been given to them… The position of you (humeis) is significant. (ED: IT IS NEAR THE BEGINNING OF THE GREEK SENTENCE WHICH SIGNIFIES EMPHASIS). The readers must meet the attempts to lead them astray by efforts on their own part. Warning and exhortation are of no avail without their active response (ED: IN OTHER WORDS IT IS NOT "LET GO, LET GOD," BUT MORE LIKE "LET GOD, LET'S GO!"). (A critical and exegetical commentary) D Edmond Hiebert - "John's assertion in the latter part of the verse that "the same anointing teaches you" makes clear that the anointing is a Person (with power), not merely an impersonal power." Hiebert adds an interesting comment that 1Jn 2:27 is a "long and grammatically difficult sentence." (1 John Commentary) We will discuss these grammatical issues only minimally. For more discussion see one of the recommended commentaries. You don’t need these progressive prophets who claim to add new information about Christ beyond the truth you heard at the beginning John
1 João 2:25-27
Wuest - in the case of saints who are subjected to the teaching of Modernism, their court of appeal and refuge is the instruction of the Holy Spirit through the Word of God. (Eerdmans Publishing - used by permission) But (alla) as His anointing (chrisma) teaches (didasko - present tense) you about all things The Spirit guides us into "all that you need to know." In context this anointing is especially operative in discerning truth from error. Obviously the phrase "all things" does not mean that John is claiming we can attain omniscience! B F Westcott says that in context the anointing, "the gift of the Spirit, is now identified with the results of the gift. The Spirit is the Spirit of Truth (John 14:17); and His teaching is true, and admits no element of falsehood (1Jn 2:21)." (1 John 2 Commentary) Robert Candlish - This anointing "carries with it, and in it, an assurance not to be called in question or shaken; an assurance, one may say, infallibly sure." (1 John 2:26-28 The Guileless Spirit, through the Abiding Messianic Unction) Tyndale on His anointing (chrisma) - ‘Ye are not anointed with oil in your bodies, but with the Spirit of Christ in your souls: which Spirit teacheth you all truth in Christ, and maketh you to judge what is a lie, and what truth, and to know Christ from antichrist." And is true (alethes) and is not a lie (pseudos), and just as it (the anointing - aka the Spirit) has taught (didasko) you - What is true? Strictly speaking this would seem to refer to His anointing (the Holy Spirit), but in context also speaks of the character of what the Spirit teaches - it is truth and not a lie. In short, both the Teacher and His teaching are reliable for He is the Spirit of Truth (Jn 14:17, Jn 15:26, Jn 16:13)! John
1 João 2:28-29
Wuest: And now, little children [born-ones, bairns], be continually abiding in Him, in order that whenever He is made visible, we may have instant freedom of speech and not be made to shrink away from Him in shame at His coming and personal presence. (Eerdmans Publishing - used by permission) Young's Literal: And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence; little:, 1 John 2:1 when:, 1 John 3:2; Mark 8:38; Colossians 3:4; 1 Timothy 6:14; 2 Timothy 4:8; Titus 2:13; Hebrews 9:28; 1 Peter 1:7, 1 Peter 5:4; Revelation 1:7 have:, 1 John 3:21, 1 John 4:17; Isaiah 25:9, Isaiah 45:17; Romans 9:33 at his:, Malachi 3:2, Malachi 4:5; 1 Corinthians 1:7, 1 Corinthians 15:23; 1 Thessalonians 3:13, 1 Thessalonians 5:23; 2 Peter 3:4-12 Reciprocal:, Joshua 2:19 - whosoever Job 11:15 - lift up Job 14:15 - shalt call Ps 62:8 - Trust Ps 119:6 - shall I Ps 119:31 - put me Ps 119:46 - will not Ps 119:80 - that I be Joel 2:26 - and my Luke 1:17 - to make Luke 6:48 - the flood Luke 12:9 - shall Luke 21:36 - stand John 1:13 - of God John 15:9 - continue Acts 11:23 - and exhorted Acts 13:43 - persuaded Romans 6:21 - whereof 1 Corinthians 11:26 - till Philippians 1:20 - in nothing 1 Thessalonians 2:19 - in 2 Timothy 4:1 - at 1 John 2:5 - hereby 1 John 2:6 - he 1 John 2:27 - ye shall 1 John 3:6 - abideth 1 John 2 Resources - Multiple Sermons and Commentaries Sam Storms- Outline of 1 John 1:1-3:10 I. Introduction: The Apostolic Message - 1 John 1:1-4 II. The First Series of Tests - 1 John 1:5-2:27 III. The Second Series of Tests - 1 John 2:28-4:6 A. The Moral Test (3) - 1 John 2:28-3:10a JOHN COMMANDS THEM TO ABIDE IN HIM B F Westcott introduces this verse noting that now "John turns from the ideal view of the believer to the practical enforcement of duty: ‘I have said that God’s gift is unchangeable; and that the Christian continues living in that which he received, and so abides in his Lord; and now, in the face of your enemies, realise your life: do you abide in Him, and prove your fellowship by your action.’ The verses serve also to prepare the way for the next section, introducing ideas which are afterwards developed (1 John 2:28 Commentary) Warren Wiersbe introduces this section with these comments - John has now concluded his message on fellowship and is about to begin his message on sonship. He has pointed out the contrasts between light and darkness (1 John 1:1–2:6), love and hatred (1 John 2:7–17), and truth and error (1 John 2:18–27). He has explained that a real Christian lives a life of obedience (walking in light, not darkness), love, and truth. It is impossible to live in fellowship with God if you are disobedient or hateful or untruthful. Any of these sins will lead you out of reality and into pretense. You will have an “artificial” life instead of an “authentic” life. 1 John 2:28-29 are a “bridge” from the fellowship section into the sonship section (“born of God”); in these verses John uses three words that ought to encourage us to live in fellowship with the Father, the Son, and the Spirit. (Bible Exposition Commentary) A E Brooke refers to this verse as reflecting the saint's "need of constancy, and its reward. Confidence in the presence of the Judge." (A critical and exegetical commentary) Now, little children (teknion), abide (meno - present imperative see our need to depend on the Holy Spirit to obey) in Him, so that (hina) when He appears, (phaneroo) we may have confidence (parrhesia) and not shrink away from Him in shame (aischuno) at His coming (parousia). - Now can be a time phrase but in this context is used to draw attention to the truth John has just written and based on that truth to command a response in light of the emergence of spiritual deceivers. Little children (teknion) designates a little child and is used by John as a term of pastoral affection and personal concern to address those who are true followers of Jesus. From John's repetitive use of teknion in this epistle (Jn. 13:33; 1 Jn. 2:1,12,28; 3:7,18; 4:4; 5:21), one might say it is an epistle for little children! But the subjects with which John deals are not "child's play," but have serious implications regarding one's spiritual life, now and in eternity future! The Apostle John used teknion in warning his readers of spiritual dangers. Clearly the 8 NT uses of teknion strongly infer that the recipients of this title are genuine born again ones. The key to being found confident and unashamed is found in one word, abide, used 24 times in this short epistle (1Jn 2:6, 10, 14, 17, 19, 24, 27-28; 3:6, 9, 14-15, 17, 24; 4:12-13, 15-16)! Don't miss the concentration in 1Jn 2:18-28 where abide is clearly a major point John wants to make clear to the believers. Just before Jesus was crucified, He spoke His parting words to His disciples in the Upper Room Discourse using the word abide 11 times (last words of anyone are important, especially if His Name is Jesus!) (Jn 15:4-7, 9-10, 16). In Him means in Jesus, because if they obey and remain in Christ (and His truth), this position would serve to keep the little children safe from the heretical teaching of the deceivers. Kenneth Wuest - The exhortation, “Be constantly abiding in Him” is given in view of the uncertainty of the time of His coming. The believer must live in close fellowship with His Lord that he may be ready for that coming. (Eerdmans Publishing - used by permission) THOUGHT - Abide is in the present imperative which is a command for abiding to be our lifestyle, one of continuing intimate fellowship, something only possible as we learn to depend on the power of the Spirit (cp Jesus' example for us to imitate = Acts 10:38) - we need to be continually filled by the Spirit (Eph 5:18+) and we need to continually walk by the Spirit (Gal 5:16+). Remember, God never commands us to do anything, that He does not also enable us to accomplish! Our daily "theme song" should be "I can't (in my power). He never said we could. But He can (in His power) and He always said He would!" Because of the New Covenant and our union with Christ, every believer "abides" in Him positionally (and eternally). However the fact that John issues the command to abide is a call for our daily experience to match our eternal position! In short, to abide in Jesus is our responsibility and requires us to make choices to facilitate our abiding. And so John's charge is that we keep on abiding in Him. How do we abide in Him? Obedience. Trusting Him for the power to live this Christian life. Working out our salvation in fear and trembling, realizing though it is God in us both to will and to work to His good pleasure. (Phil 2:12+, Phil 2:13+) Abiding speaks of being at home with Someone (Christ), comfortable with Him, enjoying unbroken fellowship, being open, honest and transparent. Abiding means maintaining a clean conscience. Abiding means we confess our sins quickly and seek repentance earnestly, ever eager to return to our first love (Rev 2:4+). Abide means we do not make ourselves unclean with the "swarming" things that swarm upon the earth (Lev 11:44, 2Cor 6:17-18+, 2Cor 7:1+) Abiding means we guard our garden from the little foxes that spoil the vineyard when they are in bloom (Song 2:15). Abiding means we watch over our heart with all diligence, knowing that out of it flow the springs of life. (Pr 4:23+). And the list goes on and on. You might consider pondering your own life circumstances, asking what does it mean for you to abide? Do I need to consider taking another job, because the one I am in compromises and tempts continually? Do I need to break off a relationship that is drawing me away from my love for Christ?, etc, etc. Give the Spirit the freedom to do a thorough "house cleaning", being open to His difficult questions and requests! Brooke says and now "seems to be to introduce a statement, especially a prayer, exhortation, or command, which is regarded as the necessary deduction from the requirements of present circumstances. “Since the case is so,” “such being the case,” would perhaps bring out the meaning most clearly by paraphrase. Cf. Jn. 17:5; Ac. 3:17, 7:34 ( = Ex. 3:10), Acts 13:11, 20:22, 25, 22:16, 26:6; 2 Jn. 5. Contrast Jn. 11:22. Cf. also Ac. 5:38, 16:37." (Ibid) Hiebert agrees that and now introduces "a concluding appeal from the realities in 1Jn 2:26–27....Clearly John is appealing to his readers in view of the crisis created by the continued seductive efforts of the false teachers. The renewed use of the direct address “little children” (cf. 2:1) marks John’s pastoral concern for his readers in view of the crisis they face. He now joins the urgency of the present with the strength to be drawn from the motivating power of the Christian hope for the future." (1 John 2:18-28 Exposition)
1 João 2:28-29
Wuest has an interesting comment on the verb may have (in may have confidence) - “May have” is schōmen, the aorist subjunctive, speaking of instantaneous action here. That is, the saint at the time of the Rapture (Ed: See discussion of the verb for "caught up" [Latin = rapturo] = harpazo) should be living in such close fellowship with his Lord that the sudden appearance of the Saviour merely continues the fellowship that was in progress on earth, like Enoch who walked with God on earth and suddenly was not, for God took him (Ed: Cp Ge 5:19-21, Ge 5:22-24 and Heb 11:5-6-note). There is no need for a gradual adjustment to that fellowship into which he is being introduced at the Rapture, because the latter fellowship is just a continuation of the former. It is an instantaneous freedom of speech, of holy boldness, of assurance." (Eerdmans Publishing - used by permission) William
1 João 2:28-29
Wuest: If you know in an absolute manner that He is righteous, you know experientially that everyone who habitually does this aforementioned righteousness [which God is], out from Him has been born, with the present result that that one is a born-one. (Eerdmans Publishing - used by permission) Young's Literal: if ye know that he is righteous, know ye that every one doing the righteousness, of him hath been begotten. he is:, 1 John 2:1, 1 John 3:5; Zechariah 9:9; Acts 3:14, Acts 22:14; 2 Corinthians 5:21; Hebrews 1:8-9, Hebrews 7:2, Hebrews 7:26; 1 Peter 3:18; that every:, 1 John 3:7, 1 John 3:10; Jeremiah 13:23; Matthew 7:16-18; Acts 10:35; Titus 2:12-14; is born:, 1 John 3:9, 1 John 4:7, 1 John 5:1; John 1:13, John 3:3-5; James 1:18; 1 Peter 1:3, 1 Peter 1:23; 2 Peter 1:4; Reciprocal:, Ps 15:2 - worketh Ps 53:3 - none Ps 112:4 - righteous Ps 119:17 - I may live Proverbs 12:28 - General, Proverbs 21:8 - but Ezekiel 14:20 - by Ezekiel 18:5 - if Ezekiel 18:9 - is just Luke 1:6 - walking Luke 6:47 - doeth Luke 8:21 - which John 3:5 - and of John 3:8 - so Romans 2:13 - For not Ephesians 5:9 - righteousness 1 Peter 2:24 - live 1 John 5:18 - whosoever 3 John 1:11 - He that doeth good See comments on Born Again in John 3 1 John 2 Resources - Multiple Sermons and Commentaries ORTHODOXY SHOULD LEAD TO ORTHOPRAXY Hiebert entitles 1Jn 2:29-3:3 "The Marks of the Children of God" explaining that "The conflict between believers and the anti-christian heretics prompts John to set forth the distinguishing marks of a true believer. He points out the practice of righteousness as the mark of the new birth (1Jn 2:29), asserts the reality and the dynamic nature of the new life (1Jn 3:1–2), and notes the practice of the believer’s self-purification as prompted by the hope of the future (1Jn 3:3). Steven
1 João 2:28-29
Wuest adds that "The habitual doing of God’s will is in view here. The habitual actions of a person are an index to his character. The habitual actions of righteousness, God’s righteousness here as produced by the Holy Spirit (the definite article stands before the word “righteousness” in the Greek text, marking this out as a particular righteousness) is an indication of regeneration. (Eerdmans Publishing - used by permission) THOUGHT - It follows that "practices" begs the question of how would you characterize your lifestyle? What thoughts occupies your thought life? Would you say that you generally practice right behavior, right conduct? Note that some commentators (e.g., SEE The Unusual and Disturbing Teachings of Zane Hodge) see this characteristic pattern not as a marker of the reality of one's new birth (even though the context clearly states they are "born of Him"), but as a marker of being in fellowship with other believers. To be sure, believers can and will sin, but to say that this is the practice of their life as these commentators imply, is to teach something that John is not teaching. This is a dangerous and deceptive teaching! Beware of the "false teachers among you, who will secretly introduce destructive heresies." (2Pe 2:1) Let me quote the highly respected expositor Warren
1 João 2:28-29
Wuest adds that the perfect tense signifies that "The relationship between God and the believer as Father and child is a permanent one." (Eerdmans Publishing - used by permission) Brooke - To be born of God is a favorite phrase of the writer’s (cf. Jn. 1:13), especially in this Epistle (1Jn 3:9, 4:7, 5:1, 4, 18), whereas he never uses the expression “to be born of Christ.” (International Critical Commentary)