1 João 2
Bob Utley · You Can Understand the Bible
1 João 2
CONTEXTUAL INSIGHTS 1 John 2 is directed at the Gnostic false teachers (especially Docetic Gnostics who denied Jesus' humanity). SPECIAL TOPIC: GNOSTICISM 1 John 3 continues to allude to the false teachers who separated salvation (justification) from ethics and morality (sanctification). Yet chapter 3 also addresses the believer more directly. SPECIAL TOPIC: SANCTIFICATION
1 João 2
CONTEXTUAL INSIGHTS TO 2:3-27 It is very difficult to outline 1 John because of its recurrent themes. However, most commentators agree that 1 John 2 continues the themes of 1 John 1, which are the characteristics of fellowship with God, both positive and negative. There is a structural parallel between 1 John 1 and 2. John presents the message in contrast to the false assertions of the Gnostics. Chapter 1 Chapter 2 1. if we say. . . (1 Jn. 1:6-7) 2. if we say. . . (1 Jn. 1:8-9) 3. if we say. . . (1 Jn. 1:10) 1. The one saying. . . (1 Jn. 2:4-5) 2. The one saying. . . (1 Jn. 2:6) 3. The one saying. . . (1 Jn. 2:8-11) This context lists several tests or evidences which reveal a true believer (1 John 2:3-25) Willingness to confess sin (initially and continually) (1 John 1:9) Lifestyle obedience (1 John 2:3-6) Lifestyle love (1 John 2:7-11) Victory over the evil (1 John 2:12-14) Forsaking the world (1 John 2:15-17) Perseverance (1 John 2:19) Correct doctrine (1 John 2:20-24; 4:1-3) Special Theological Concepts (in 1 John 2:18-19) "the last hour" (1 John 2:18) This phrase and similar phrases, such as "the last days," refer to the period of time from Jesus' birth in Bethlehem to the Second Coming. The kingdom has come, but is not yet fully consummated. SPECIAL TOPIC: THE LAST DAYS The people of Israel during the interbiblical period began to believe in two ages, the current evil age and the age of righteousness ushered in by the Spirit, which was still future. What the OT did not clearly reveal was the two comings of the Messiah, the first as Savior and the second as Consummator. These two ages overlap. SPECIAL TOPIC: THIS AGE AND THE AGE TO COME This is the metaphorical use of the term "hour" (kairos) as an unspecified period of salvation history (cf. John 4:21,23; 5:25,28; 16:2) SPECIAL TOPIC: HOUR "the antichrist" (1 John 2:18) Only John uses the term "antichrist" (cf. 1 John 2:18 [without the DEFINITE ARTICLE] 1 John 22; 4:3; 2 John 7 [with the DEFINITE ARTICLE]). Notice in 1 John 2:18 it is both PLURAL and SINGULAR (cf. 2 John 7). There are references to several end-time persons in biblical writers. Daniel ‒ horn of "the Little of the Fourth Beast" (cf. Dan. 7:7-8,23-26; 9:24-27) Jesus ‒ "Abomination of Desolation" (cf. Matt. 24:15; Mark 13:14; term from Dan. 11:31) John (1) antichrist, antichrists (cf. 1 John 2:18,22; 4:3; 2 John 7) (2) "Beast coming out of the sea" (cf. Rev. 13:1-10) Paul ‒ "Man of Sin" or "Man of Lawlessness" (cf. 2 Thess. 2:3-4) John also makes a distinction between the eschatological person and the recurring spirit or attitude always present in the world (cf. 1 John 2:18; 4:3; 2 John 7; Matt. 24:5,24; Mark 13:6,22). The PREPOSITION anti in Greek can mean (1) against or (2) instead of. This is as significant as the use of both the SINGULAR and PLURAL in 1 John 2:18. History is replete with those who have opposed God and His Christ Antiochus IV Epiphanes (little horn of Daniel 8; 11:36-45) Nero and Domitian (claimed deity but not Messiahship) Atheistic Communism Secular Humanism But also this is matched by those who are not against Christ, but claim to be the Christ. (1) the false teachers of Matt. 24:5,24 and Mark 13:6,22 (i.e. in Jewish war against Rome, A.D. 66-70) (2) modern cult leaders (3) the Antichrist (futurists see Dan. 7:8,23-26; 9:24-27; 2 Thess. 2:3; and Revelations 13 as referring to this endtime person) Christians in every age will experience both false teachers who deny Christ and false Messiahs who claim to be Christ. However, one day, the last day, one special incarnation of evil (i.e. the Antichrist) will do both! I have been in a Bible teaching ministry for over 55 years. My views on this subject have changed over time. Early on I was influenced by the futuristic view that puts most prophecies, both OT and NT, into a future time frame. However, currently I prefer a partial preterist view. The Bible study resources that have influenced me are (1) William Hendricksen, More Than Conquerors (2) Steve Gregg, YouTube videos on Revelation and Dispensationalism (www.thenarrowpath.com) (3) Ken Gentry, Before Jerusalem Fell (www.kengentry.com) I have tried to express my current understanding in SPECIAL TOPIC: Why Do OT Covenant Promises Seem So Different From NT Covenant Promises? "Abides in You" (1 John 2:19,24,27,28) (1) Most modern evangelicals stress the need for a personal initial decision to trust/faith/believe in Christ, and this is surely true. However, the Bible's emphasis is not on a decision, but on discipleship (cf. Matt. 28:19-20). (2) The doctrine of the Security of the Believer must be inseparably linked to the doctrine of Perseverance. It is not an either/or option, but a both/and biblical reality. In reality "abiding" is a biblical warning (cf. John 15:6)! Other passages on abiding are Matt. 10:22; 13:1-9,18-23; Mark 13:13; John 8:31; 15:1-27; 1 Cor. 15:2; Gal. 6:1; Rev. 2:2,7,11,17,26; 3:5,12,21; 21:7. SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS SPECIAL TOPIC: WHAT DOES IT MEAN TO "Receive," "Believe," "Confess/Profess," and "Call Upon"? SPECIAL TOPIC: ASSURANCE SPECIAL TOPIC: THE NEED TO PERSEVERE
1 João 2:3-6
2:3 "By this we know that we have come to know Him" Literally this is "we know that we have known Him." This is a PRESENT ACTIVE INDICATIVE followed by a PERFECT ACTIVE INDICATIVE emphasizing that the Christians of these traumatized churches can have the full assurance of their salvation despite the Gnostic false teachings. The word "know" is used in its Hebrew sense of personal relationship (cf. Gen. 4:1; Jer. 1:5; see SPECIAL TOPIC: KNOW) and its Greek sense of facts about something or someone. The gospel is both a person and a body of truth. The emphases in this phrase are we can know God in Christ (John 1:1-18) we can know what He wants for our lives (James and 1 John) we can know that we know! (cf. 1 John 5:13) One of the assurances of our relationship with God is revealed by our actions and motives (cf. Matthew 7; James, 1 Peter). This is a recurrent theme of 1 John (cf. 1 John 2:3,5; 3:24; 4:13; 5:2,13). John's writings use two Greek words for "know" (ginōskō and oida) often (27 times in the five chapters of 1 John) and synonymously. There seems to be no discernable semantic distinction between these terms in Koine Greek. The choice is stylistic. It is also interesting that John does not use the intensified term epiginōskō (so common in Paul). John is writing to encourage believers (i.e. true assurance) as well as refute heresy (i.e. a false assurance)! The Gospel of John and 1 John use the terms for "know" more than any other of the books in the NT. 1 John is a book of assurance based on knowledge of the gospel and commensurate lifestyle love and obedience (cf. the book of James). SPECIAL TOPIC: GNOSTICISM SPECIAL TOPIC: ASSURANCE SPECIAL TOPIC: CHRISTIAN ASSURANCE ▣ "if" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. This CONDITION adds a note of contingency. ▣ "we keep His commandments" Notice the conditional element ("if" and a PRESENT ACTIVE SUBJUNCTIVE). The New Covenant is unconditional as to God's offer but conditional as to mankind's repentant faith and obedient response (cf. 1 John 2:3-5; 3:22,24; 5:2,3; John 8:51-52; 14:15,21,23; 15:10; Rev. 2:26; 3:8,10; 12:17; 14:12). One of the evidences for true conversion is obedience to the Light (both Jesus and the gospel, cf. Luke 6:46). Even in the OT obedience was better than sacrificial ritual (cf. 1 Sam. 15:22; Jer. 7:22-23). Obedience does not bring or secure salvation, but it does evidence salvation. It is not the basis (cf. Eph. 2:8-9), but the fruit (cf. Eph. 2:10). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP 2:4 "The one who says" This is the textual marker for John's diatribe format. ▣ "I have come to know Him" This is one of several assertions of the false teachers (cf. 1 John 1:6,8,10; 2:4,6,9). This is a diatribe ("the one who says. . .") similar to Malachi, Romans, and James. The false teachers were claiming to know (PREFECT TENSE) God, but were trying to separate salvation from godly living. They were separating justification from sanctification. They claimed superior (i.e. secret oral teachings from Jesus) knowledge of God, but their lifestyles revealed their true motives (Luke 6:43-45). ▣ "and does not keep His commandments" This is PRESENT ACTIVE PARTICIPLE which speaks of habitual lifestyle action. Our lives reveal our spiritual orientation (cf. Matthew 7; 1 John 3:6,9). 1 John 2:4 expresses the truth negatively, while 2:5 expresses the same truth positively. ▣ "is a liar" There is nothing worse than self-willed deception! Obedience is evidence of true conversion. You shall know them by their fruit (cf. Matt. 7:15-23; 13:1-23; Luke 6:43-45; 1 John 3:6,9). John calls several religious people (teachers, preachers) liars (cf. 1 John 1:6; 2:4,22; 4:20). They are religious but not right with God (cf. Matt. 7:21-23)! 1 John 1:7 ‒ "If we say we have fellowship with Him yet walk in darkness, we lie" 1 John 2:4 ‒ "if one says, 'I have come to know Him,' and does not keep His commandments," he is a liar 1 John 2:22 ‒ "Who is the liar but the one who denies that Jesus is the Christ" 1 John 4:20 ‒ "if someone says, 'I love God,' and hates his brother, he is a liar" 2:5 "but whoever keeps His word" This is PRESENT ACTIVE SUBJUNCTIVE which speaks of habitual lifestyle action. The authors of the UBS' A Handbook on The Letters of John (Haas, Jonge, and Swellengrebel) offer an interesting comment on this Greek construction: "a relative pronoun with the Greek particle, 'an' or 'ean' and the following verb in the subjunctive occurs in 1 John 3:17,22; 4:15; 5:15; 3 John 5. It seems to express generally occurring circumstances" (p. 40). Obedience is a crucial aspect of covenant faith. This is the central message of 1 John and James. One cannot say He knows God and yet reject both the living Word and the written Word by lifestyle sin (cf. 1 John 3:6,9)! ▣ "in him the love of God has truly been perfected" This is a PERFECT PASSIVE INDICATIVE which speaks of completed action (cf. 1 John 4:12,17,18). It is uncertain, grammatically speaking, whether the GENITIVE is speaking of God's love for us (cf. 1 John 4:12) our love for God (cf. 1 John 5:3) God's love in general in believers' hearts The term "perfect" (telos, cf. 1 John 4:12,17,18) means mature, complete, or fully equipped for an assigned task (cf. Eph. 4:12), not without sin (cf. 1 John 1:8,10). SPECIAL TOPIC: END OR FULL (telos) SPECIAL TOPIC: LOVE (agapē) ▣ "By this we know that we are in Him" Here again is the emphasis on believers' ability to have a faith confidence in their relationship with God. The concept of our being in Him ("abiding," cf. 1 John 2:6) is a recurrent theme of John's writings (cf. John 14:20,23; 15:4-10; 17:21,23,26; 1 John 2:24-28; 3:6,24; 4:13,16). 2:6 "abides" The NT also asserts that both the Father and the Son abide (i.e. "remains") in us (cf. John 14:23 and 17:21). Notice that even in a clause which emphasizes assurance there is the need for, and implied warning, of "ought" (cf. 1 John 2:6, PRESENT INFINITIVE, "abides in Him"). The gospel is a conditional covenant with rights and responsibilities! SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS SPECIAL TOPIC: COVENANT SPECIAL TOPIC: PERSEVERANCE ▣ "ought himself to walk in the same manner as He walked" This is another emphasis on "true faith" as lifestyle faith (cf. James 2:14-26). Faith is not only a decision, but an ongoing personal relationship with Jesus that naturally issues in daily Christlike living. Eternal life has observable characteristics! This is parallel to 1 John 1:7. The goal of Christianity is not just heaven when we die, but Christlikeness now (cf. Rom. 8:29-30; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 1 Thess. 3:13; 4:3; 1 Pet. 1:15)! We are saved to serve. We are sent on mission as He was sent on mission. As He laid down His life for others, so we too, must see ourselves as servants (cf. 1 John 3:16). "He" is literally "that One," which is a common idiom in John's writings for "Jesus" (cf. John 2:21; 19:35; 1 John 2:6; 3:3,5,7,16; 4:17). Often it is used in a derogatory way (cf. John 7:11; 9:12,28; 19:21). If "that One" refers to Jesus, then who does the "in Him" of 1 John 2:6a refer to? John often used a purposeful ambiguity. It could refer to the Father (cf. John 15:1-2,9-10) or the Son (cf. John 15:4-6). This same ambiguity can be illustrated in "the Holy One" of 1 John 2:20. SPECIAL TOPIC: THE HOLY ONE
1 João 2:7-11
2:7 "Beloved" John often calls his readers by affectionate terms (cf. 1 John 2:1). This term was used by the Father to refer to Jesus at His baptism (cf. Matt. 3:17) and transfiguration (cf. Matt. 17:5). It is a common designation of the saved in John's letters (cf. 1 John 3:2,21; 4:1,7,11; and 3 John 1,2,5,11). The Textus Receptus has "brothers" (MSS K, L, NKJV), but 1 John uses this as a VOCATIVE only in 1 John 3:13. "Beloved" is supported by the uncial Greek manuscripts (א, A, B, C, P, and the Vulgate, Peshitta, Coptic, and Armenian versions (see Bruce Metzger, A Textual Commentary On the Greek New Testament, p. 708). SPECIAL TOPIC: BELOVED SPECIAL TOPIC: TEXTUAL CRITICISM ▣ "I am not writing a new commandment to you, but an old commandment" This terminology of "old" vs. "new" seems to go back to Lev. 19:18, repeated by Jesus (i.e. Mark 12:31). This is characteristic of John's writings (cf. John 13:34-35; 15:12,17). The command was to love one another as Jesus loved them (cf. John 13:34; 1 John 3:11,23; 4:21; 2 John v. 5). The phrase "not a new commandment" occurs first for emphasis. Love is not a New Covenant emphasis, but a biblical emphasis. It clearly reveals who one's father is! Remember, 1 John is written against a group of false teachers who have invaded the church. These charlatans are quickly identified by their lifestyle activities. They were elitists who caused strife not fellowship, distrust not trust, and selflessness not communal love! SPECIAL TOPIC: "COMMANDMENT" IN JOHN'S WRITINGS ▣ "the old commandment" In 1 John 2:3 the word "commandment" is PLURAL, but here it is SINGULAR. This seems to imply that love fulfills all other commandments (cf. Gal. 5:22; 1 Cor. 13:13). Love is the gospel's mandate! ▣ "which you had from the beginning" This is an IMPERFECT ACTIVE INDICATIVE which refers to the hearer's first encounter with the gospel message (cf. 1 John 2:24; 1:1; 3:11; 2 John 5-6). SPECIAL TOPIC: ARCHĒ ▣ "have heard" The Textus Receptus adds the phrase "from the beginning" (used in the earlier part of the verse). 2:8 "which is true in Him and in you" Truth is seen in Jesus' actions and attitude. It should also be seen in His followers (cf. 1 John 3:16). SPECIAL TOPIC: TRUTH/TRUE ▣ "commandment" See SPECIAL TOPIC: "COMMANDMENT" IN JOHN'S WRITINGS ▣ "the darkness is passing away" This is PRESENT MIDDLE INDICATIVE (according to A. T. Robertson's Word Pictures in the New Testament, p. 212). For those who know God in Christ, the new age has dawned and is continuing to dawn in their hearts and minds (i.e. realized eschatology). "The darkness" reflects the doctrine and lifestyle of the Gnostic false teachers. SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "the true Light is already shining" See SPECIAL TOPIC: "LIGHT" 2:9 "yet hates his brother" This is PRESENT ACTIVE PARTICIPLE which speaks of a settled, ongoing attitude. Hate is an evidence of darkness (cf. Matt. 5:21-26). Notice the literary antithetical parallelism (i.e. v. 9, NEGATIVE; v. 10, POSITIVE). 2:10 "The one who loves his brother abides in the Light" PRESENT TENSE VERBALS dominate this context. Love is an evidence of believer's salvation and personal relationship with and knowledge of truth and light. This is the new, yet old commandment (cf. 1 John 3:11,23; 4:7,11,21). Eternal life has observable characteristics! SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS SPECIAL TOPIC: "LIGHT" NASB, NKJV, REB "and there is no cause for stumbling in him" "in such a person there is no cause for stumbling" "there is nothing in us that will cause someone else to sin" "there is in him nothing to make him fall away" "And there is no cause for displeasure in him" There are two possible translations of this verse. the believer who walks in love will not personally stumble (cf. 1 John 2:11; Ps. 119:165) the believer who walks in love will not cause others to stumble (cf. Matt. 18:6; Rom. 14:13; 1 Cor. 8:13) Both are true! The gospel benefits the believer and others (both other believers and the lost). In the OT "stumbling" is the opposite of faith (sure-footed, stable stance). God's will and commands were illustrated by a straight, level, unobstructed path or way. This is how "walk" can be imagery for lifestyle. SPECIAL TOPIC: THE PATH, THE WAY 2:11 "But the one who hates his brother is in the darkness and walks in the darkness" There is a PRESENT ACTIVE PARTICIPLE (hates) followed by a PRESENT ACTIVE INDICATIVE (walks). Hate is a sign of unbelief (cf. 1 John 3:15; 4:20). Light and darkness, love and hate cannot exist in the same person (yet they do). This is typical of John's black or white statements. He expresses the ideal! Often, however, believers struggle with prejudice, unlove, and neglect! The gospel brings an instantaneous change a change through time ▣ "the darkness has blinded his eyes" This can refer either to God hardening rebellious Israel (cf. Isa. 6:9-10; Matt. 13:15; John 12:40; see SPECIAL TOPIC: GOD HARDENED) believers' remaining sin nature (cf. 2 Pet.1:8-9) the actions of Satan (cf. 2 Cor. 4:4) There are three enemies of mankind: the fallen world system a personal angelic tempter, Satan our own fallen, Adamic nature (cf. Eph. 2:2-3,16; James 4)
1 João 2:12-14
2:12-14 All of the VERBS in these verses (except "I am writing") are PERFECT TENSE, which speaks of action in the past resulting in an ongoing state of being. As the previous context addressed the false teachers, this context addresses the believer. There are three different titles given to believers: "little children," "fathers," and "young men." This paragraph does not fit smoothly into the context of lifestyle evidences of assurance. It is possible that we are not dealing with three groups but a literary device describing the settled condition of all Christians. There is a series of six hoti CLAUSES in 1 John 2:12-14. They may be PURPOSE CLAUSES (NASB, NRSV, NJB, "because") or simply a literary way to introduce statements of fact (NET Bible, "that"). that their sins are forgiven in His name (1 John 2:12) that they know Him (1 John 2:13,14 [twice]) that through Christ they have overcome the devil (1 John 2:13,14) that they are strong because the Word of God abides in you (1 John 2:14) 2:12 "Little children" See full note at v. 1. Notice in this context (vv. 12-14) several age designations are used. It is my opinion that they all refer to believers, not separate age groups. ▣ "because your sins have been forgiven you for His name's sake" Jesus' ministry is mankind's only hope for forgiveness (PERFECT PASSIVE INDICATIVE). Theologically this refers to substitutionary atonement (i.e. Isaiah 53; Mark 10:45; 2 Cor. 5:21). In Hebrew understanding, the name equals the character and personality (cf. 1 John 3:23; 3 John 7; Rom. 10:9-13; Phil. 2:6-11). SPECIAL TOPIC: The Name of the Lord (NT) 2:13 "Him who has been from the beginning" The PRONOUNS in 1 John are ambiguous and can refer to God the Father or God the Son. In context this one refers to Jesus' preexistent Deity. The phrase "from the beginning" is used in two distinct ways in John's writings. referring to creation, or even before Jesus' preexistence (cf. John 1:1,15,30; 2:13,14; 3:13; 8:56-58; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:16-17; Heb. 1:3) the devil sinning from the beginning (cf. John 3:8; 8:44; also note Rev. 12:9; 20:2) referring to the beginning of Jesus' ministry (cf. 1 John 1:1-3,5; 2:24; 3:11) possibly from the giving of the Mosaic revelation (cf. 1 John 2:7) ▣ "you have overcome" This is a recurrent promise and warning in 1 John (cf. 1 John 2:14; 4:4; 5:4-5,18-19). This is expressed in a PERFECT ACTIVE INDICATIVE which speaks of the culmination of a process. Here again, John writes in black and white terms (this realized eschatological victory is so reminiscent of the Gospel of John). Believers are victors, yet because of the "already but not yet" tension of the Kingdom of God, they still struggle with sin, temptation, persecution, and death. SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "the evil one" This is a reference to Satan (cf. Matt. 13:19,38; and possibly 5:37; 6:13; John 17:15), who is mentioned again in 1 John 2:13-14; 3:12; 5:18. SPECIAL TOPIC: SATAN SPECIAL TOPIC: DEVIL ▣ "because you know the Father" One of the biblical connotations of "know" involves the Hebrew sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5) and the Greek concept of "facts about." The gospel is a person to welcome (Jesus) truths about that person (doctrine) to accept a life like that person to live! SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm) ▣ "who has been from the beginning" See full note above. 2:14 "you are strong" Notice that their strength is based on the abiding word of God. This is similar to Paul's admonitions in Col. 3:16; Eph. 6:10-18. The abiding word is the gospel. It is both conceptual and personal God initiated and individually received both a decision and a discipleship both truth and trustworthiness There is purposeful ambiguity, so common in John's writings! ▣ "the word of God abides in you" This personifies the concept of the word of God (the gospel, cf. 1 John 2:24). This is an allusion to John 15. It is used in a negative sense in John 5:38 and 8:37. SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS ▣ "you have overcome the evil one" Remember, all the VERBS in vv. 12-14 are PERFECT TENSE, which speaks of an accomplished event/action in the past that has become a settled state. Believers are in a settled relationship with Jesus by faith. These VERBS describe who they are. They are victors and overcomers! However, to this must be added an emphasis on perseverance (cf. 1 John 2:17,19,24,27,28; 5:18; and 2 John 9). The doctrine of the security of the believer must be balanced with the truth that those who are truly redeemed will hold out until the end (cf. Rev. 2:7,11,17,26; 3:5,12,21). This does not imply sinlessness now, though that is a theoretical possibility in Christ's finished work (cf. Romans 6). SPECIAL TOPIC: THE NEED TO PERSEVERE SPECIAL TOPIC: SATAN SPECIAL TOPIC: ASSURANCE SPECIAL TOPIC: CHRISTIAN ASSURANCE SPECIAL TOPIC: DEVIL
1 João 2:15-17
2:15 "Do not love" This is a PRESENT ACTIVE IMPERATIVE with a NEGATIVE PARTICLE which usually means to stop an act that is already in progress. The love of the world characterized one sect of the Gnostic false teachers. SPECIAL TOPIC: LOVE (agapē) SPECIAL TOPIC: GNOSTICISM ▣ "the world" This term is used six times in this paragraph in two different senses in the NT: the physical planet and/or the created universe (cf. John 3:16; 16:33; 1 John 4:14) human society organized and functioning apart from God (cf. 1 John 2:15-17; 3:1,13; 4:4-5; 5:4-5,19) The first refers to initial physical creation (cf. Genesis 1-2) and the second to fallen creation (cf. Genesis 3). For a good brief discussion see Hard Sayings of the Bible, pp. 733-734 Millard Erickson, Christian Theology, pp. 660-664 SPECIAL TOPIC: KOSMOS (world) SPECIAL TOPIC: HUMAN GOVERNMENT ▣ "nor the things in the world" This could refer to sexual lust a love of material things a love of power, prestige, influence, etc. (cf. Rom. 12:2; James 1:27) This fallen world system attempts to meet all of mankind's needs apart from God. It structures life in such a way that humans appear to be independent. Institutions that all of us are grateful for can become idolatrous when they allow independence from God. Examples include: human governmental systems human educational systems economic systems medical systems political systems As Augustine said so well, "man has a God-shaped hole" in his life. We try to fill that hole with earthly things, but we can find peace and fulfilment only in Him! We were created for fellowship with Him! Independence is the curse of Eden! ▣ "If" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. What we love is evidence of whose we are. . .God's or Satan's (cf. Matt. 6:19-24,33-34). 2:16 "the lust of the flesh" This refers to fallen mankind's self-seeking attitude (cf. Gal. 5:16-21; Eph. 2:3; 1 Pet. 2:11). This is the essence of the Fall of Genesis 3. SPECIAL TOPIC: FLESH (sarx) SPECIAL TOPIC: THE FALL OF MANKIND ▣ "the lust of the eyes" The Jews recognized that the eyes are the windows of the soul. Sin begins in the thought life and works its way out to action. One's actions develop into lifestyle domination (e.g. Prov. 23:7). ▣ "and the boastful pride of life" This refers to human pride apart from God (i.e. humans trusting in their own resources). In The Jerome Bible Commentary, vol. II, Raymond Brown, a renowned Catholic Johannine scholar, says of the phrase, "However, alazoneia, found also in James 4:16, has a more active meaning than mere pride: It denotes arrogance, boastfulness, the conviction of self-sufficiency" (p. 408). The term "life" is bios which refers to earthly, physical, temporal life on this planet (what mankind shares with the plants and animals, cf. 1 John 3:17, i.e. much like Hebrew nephesh). These characterizations describe sects of Gnostic false teachers unregenerate fallen mankind (pagans) God help us, they also describe immature Christians! SPECIAL TOPIC: NEPHESH ▣ "is not from the Father, but is from the world" There are two reasons Christians must not love the world. that love is not from the Father (cf. 1 John 2:16) the world is passing away (cf. 1 John 2:17; 2 Pet. 3:7,10,12) SPECIAL TOPIC: FATHERHOOD OF GOD 2:17 "The world is passing away" This is a PRESENT MIDDLE INDICATIVE (cf. 1 John 2:8). This relates to the Jewish two ages. The new and consummated age is coming; the old age of sin and rebellion is passing away (cf. Rom. 8:18-25; 2 Pet. 3:7,10,12). SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "but the one who does the will of God lives forever" Notice how eternal life (i.e. literally "abides into the age") is connected to a loving lifestyle, not just a past profession of faith (cf. Matt. 25:31-46; James 2:14-26). SPECIAL TOPIC: THE WILL (thelēma) OF GOD SPECIAL TOPIC: FOREVER (Greek idiom)
1 João 2:18-25
2:18-25 This continues 1 John's emphasis on how one identifies a true believer from a false believer. In this context, the emphasis focuses on doctrine, particularly the incarnation of Jesus (i.e. truly God, truly man, cf. 1 John 4:1-3). 2:18 "Children" See note at 1 John 2:1. ▣ "it is the last hour" Literally it is "last hour" with no ARTICLE (found only here). Like "the last days," this is one of the phrases used in the NT to describe a judgment coming of Jesus Christ (cf. Matt. 7:22; 10:15; 11:22,24; 12:36; John 6:39-40,44,54; 11:24; Acts 17:31; Heb. 10:25; 2 Pet. 2:9; 3:7; 1 John 4:17; Jude v. 6). This is an important concept because in our day so many interpreters have been influenced by C. H. Dodd's "realized eschatology" (a major tenet of amillennialism) a futuristic view like that of dispensationalism As I study biblical eschatology, it becomes more and more certain to me how the ambiguity of the Bible itself demands less dogmatism. There seem to be texts that support an A.D. 70 "coming" in judgment on Jerusalem and the temple (cf. Matthew 24) a judgment "coming" to inaugurate the millennium (i.e. Dispensationalism) an end of time coming (i.e. "the Second Coming," cf. Matt. 25:31-46; 1 Thess. 4:13-18; 1 John 2:18,28) the ambiguity can be clearly seen in James 5:7-9; 1 Pet. 4:5-7; 1 John 2:18. John's Revelation could be seen in light of a. or c. above. It is surely true that John uniquely and forcefully teaches that the Kingdom of God has come in Jesus. However, this text reveals that there is also a future consummation (event or period). Both are true. This is another expression of the NT tension (paradox) between "the already and the not yet" (i.e. "is coming") of the two Jewish ages, which are now overlapped in time. SPECIAL TOPIC: HOUR SPECIAL TOPIC: THE LAST DAYS (NT) ▣ "antichrist. . .antichrists" This descriptive phrase is both SINGULAR and PLURAL; neither term has the ARTICLE (following MSS א * , B, C, but it does in 1 John 2:23; 4:3; 2 John v. 7). Only John uses this term in Scripture (cf. 1 John 2:18,22; 4:3; 2 John 7). See fuller note in Contextual Insight to 1 John 2:3-27, D. The PREPOSITION "anti" can have two meanings. against or "opposed to" instead of or "in the place of" SPECIAL TOPIC: THE ANTICHRIST ▣ "is coming" This is a PRESENT MIDDLE (deponent) INDICATIVE. In Koine Greek some forms of the Greek VERB fell out of use and other forms took over their function. Deponent VERBS are MIDDLE or PASSIVE VOICE in form, but are translated as ACTIVE VOICE in meaning. Here the PRESENT is used to express the certainty of a future event. The Antichrist, SINGULAR, is coming and many false teachers or false messiahs similar to him have already appeared (antichrists). It is just possible theologically that Depending on the date of the writing of 1 John, it could refer to A.D. 66-70. Since Satan does not know the time of Christ's return, he has someone already prepared to step into world leadership at any moment of opportunity. We have seen these types of individuals throughout history. This would assert a futurist view. ▣ "have appeared" This is a PERFECT ACTIVE INDICATIVE. The "anti"-Christ spirit is already present and active in this fallen world (i.e. the false teachers), yet there is still a future manifestation (cf. 2 Thessalonians 2). Some commentators understand this to refer to the Roman Emporer of John's day (i.e. Nero or Domitian), while others see it as a future world empire of the last day. In many senses, it is both! The last hour was inaugurated at the Incarnation and will last until the consummation (the Second Coming of Christ). 2:19 "They went out from us, but they were not really of us" This is a perfect example of false teaching and false professions in the visible church (cf. Matt. 7:21-23; 13:1-9,18-23,24-30). Their lack of truth, love, and perseverance are evidences that they are not believers. Heresy always comes from within! The author of 1 John is very careful in his choice of VERB TENSES. 1 John 2:19 reflects the false teachers have left (AORIST) they were never truly a part (IMPERFECT) if they had been a part they would not have left (a SECOND CLASS CONDITIONAL SENTENCE with a PLUPERFECT VERB) SPECIAL TOPIC: APOSTASY ▣ "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." SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII ▣ "they would have remained 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). See full note on "remain" (menō) at v. 24. It could be translated "abide," as in John 15. SPECIAL TOPIC: THE NEED TO PERSEVERE 2:20 "you have an anointing from the Holy One" "You" is PLURAL which is emphasized in the Greek text in contradistinction to those who had left the Christian fellowship. It is possible that the Gnostics were influenced by the eastern "mystery" religions and taught a special anointing which brought knowledge and identification with a deity. John asserts that it was believers, not the Gnostics, who had the anointing (special equipping and empowerment) from the Spirit. The Spirit helps believers understand the Apostolic witness (i.e. Scripture). SPECIAL TOPIC: THE HOLY ONE SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603) SPECIAL TOPIC: GNOSTICISM "and you all know" "and you know all things" NRSV, REB "and all of you have knowledge" "and so all of you know the truth" "and have all received knowledge" "and you are enabled to distinguish between men" This was a significant statement in light of Gnostic false teachers' arrogant assertions about their secret knowledge (i.e. oral teachings from Jesus). John asserts that believers have basic Christian knowledge (1 John 2:27 and John 16:7-14 and Jer. 31:34), not exhaustive knowledge either in religion or other realms or knowledge (cf. 1 John 3:2). For John, the truth is both conceptual and personal, as is the "anointing," which can refer to the gospel or the Spirit. There is a Greek manuscript variant in this phrase. The NKJV follows the uncial manuscripts A, C, and K, having panta, a NEUTER PLURAL used as a DIRECT OBJECT, while NASB follows manuscripts א, B, and P, having pantes, a MASCULINE PLURAL, which focuses on the SUBJECT "you all." In light of the exclusivistic claims of the false teachers, the last option is best. The UBS 4 gives it a "B" rating (almost certain). The anointing and knowledge are given to all believers, not a select, special, intellectual, spiritual few! 2:21 This verse has three hoti (purpose) CLAUSES. It is one of many verses which assert that John's readers have faith assurance of redemption and know the truth (cf. 1 John 5:13). In this verse assurance is based on an anointing from the Spirit who has given believers a hunger for and knowledge of the gospel (v. 20). SPECIAL TOPIC: ASSURANCE SPECIAL TOPIC: CHRISTIAN ASSURANCE 2:22 "Who is the liar" This phrase has the DEFINITE ARTICLE, therefore, John is referring either to a specific false teacher (possibly Cerinthus) the "big lie" and denial of the gospel (cf. 1 John 5:10) "The liar" is parallel to "antichrist." The spirit of the antichrist is present in every age; a basic definition (the two connotations of the PREPOSITION "anti") is "one who denies that Jesus is the Christ" or "one who tries to replace Jesus as the Christ." ▣ "that Jesus is the Christ" The Jerome Biblical Commentary, p. 408, makes a good point, "The author does not mean simply the fulfillment by Jesus of the OT and Jewish expectation of a messiah. 'Christ' here has its full sense as the preferred NT designation of Jesus, whose words and deeds have proclaimed him the divine Savior of mankind (cf. John 1:29; Acts 2:31; Rom. 1:4)." It is possible that this doctrinal affirmation functioned as a polemic against Gnosticism a Palestinian creedal formula that clearly separated the Synagogue from the Church; it may reflect the post-Jamnia (A.D. 70) curse formulas of the rabbis (i.e. "The Eighteen Benedictions") like "Jesus is Lord," it may have been an early baptismal affirmation (i.e. Rom. 10:9; 1 Cor. 12:3; Phil. 2:9,11) SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: BAPTISM 2:22-23 "the one who denies the Son" Apparently the Gnostic false teachers claimed to know God, but they denied, decentralized, and depreciated the place of the Messiah (i.e. Christ, cf. 1 John 4:1-3; 5:10-13; John 5:23). Based on the writings of the Gnostics from the second century A.D., the comments within the NT, and the early church fathers, the following beliefs emerge. The Gnostics tried to wed Christianity to Greek philosophy (Plato) and the eastern mystery religions. They taught that Jesus was divine but not human because spirit was good, but matter (flesh) was evil. Therefore, there was no possibility of a physical incarnation of deity. They taught two things about salvation one group asserted that "a special knowledge" of angelic spheres (aeon) between the High, good God and the physical world brought a salvation of the spirit unrelated to the actions of the body on the physical plain. another group accentuated "physical asceticism" (cf. Col. 2:20-23). They asserted that a total denial of bodily wants and needs was crucial to a true salvation. SPECIAL TOPIC: GNOSTICISM 2:23 This verse in the Textus Receptus, following the uncial manuscripts K and L, has accidently shortened the original text by omitting the second parallel reference to the Father, which is strongly supported by the Greek uncial manuscripts א, A, B, and C. ▣ "the one who confesses" This is the exact opposite of "whoever denies" in 1 John 2:22 [twice] and 23 [once]. SPECIAL TOPIC: CONFESSION/PROFESSION SPECIAL TOPIC: WHAT DOES IT MEAN TO "Receive," "Believe," "Confess/Profess," "Call Upon"? ▣ "the Son" Fellowship with God is only available through faith in the Son (cf. 1 John 5:10-12,13). Faith in Jesus is not an option! He is the only way to the Father (cf. John 5:23; 14:6; Luke 10:16). SPECIAL TOPIC: SON OF GOD ▣ "the Father" See SPECIAL TOPIC: THE FATHERHOOD OF GOD 2:24 "As for you" This shows a very emphatic contrast between John's hearers or readers and the false teachers and their followers who left the Christian fellowship (cf. 1 John 2:27). ▣ "let that abide in you which you heard from the beginning" This is a PRESENT ACTIVE IMPERATIVE with a grammatical emphasis on "you" (which is at the beginning of Greek phrase) in contradistinction to the false teachers' message. The gospel is personified and described as an indwelling guest. This is the first of two reasons given for the Christians' victory over the false teachers (the liars). The word translated "abide" is menō, which means "remain" (cf. vv. 6,19; John 15:3,4,5,6,7,9,10,16). It is used three times in v. 24. It is similar in meaning to "abide with." It denotes that true faith is characterized by perseverance. True faith will hold out to the end! The second one is found in 1 John 2:20 and 27, where the anointing of the Spirit is mentioned. Again, the gospel as both message and person are linked by the phrase "from the beginning" (i.e. of the ministry of Jesus contained in Scripture, cf John 15:27; 1 John 2:13,14,24 [twice]). God's word is both content and personal, both written and living (cf. 1 John 1:8,10; 2:20,24)! SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS SPECIAL TOPIC: THE GOSPEL ▣ "If" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. This continues the warning and admonition related to "abiding." The cessation of abiding reveals that they were never a part (cf. 1 John 2:18-19). The lifestyle evidence of "abiding" brings a faith assurance (cf. John 15). Abiding is a message heard and received and a fellowship with both the Son and the Father (cf. John 14:23) which is revealed in lifestyle choice, both positively (love) and negatively (rejection of the world). 2:25 "This is the promise which He Himself made to us: eternal life" Again the PRONOUNS in 1 John 2:25 are very ambiguous and can refer to God the Father or God the Son. Maybe this was purposeful (as in 2 Peter 1). Apparently this statement is much like John 3:15-16 and 6:40. The believer's hope rests in the character and promises of God (cf. Isa. 45:23; 55:11). Our intimate fellowship with the Triune God issues in the hope and assurance of the promise of eternal life (cf. 1 John 5:13). Eternal life has observable characteristics. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
1 João 2:26-27
2:26-27 This is a summary recap of the previous context. 2:26 "those who are trying to deceive you" This is a PRESENT ACTIVE PARTICIPLE. There are deceivers in every age (cf. Matt. 7:15; 24:11,24; 2 John 7). These are often sincere religionists who attend and are active in Christian gatherings. 2:27 "the anointing" This seems to emphasize the result of the anointing (i.e. it remains, v. 24), not the means (the Spirit) or the elements (the gospel truths) involved. Anointing was an OT concept of the special call and equipping of a person for a God-given task. Prophets, priests, and kings were anointed. This term is etymologically related to the term "Messiah." Here it refers to the resulting stability which the Holy Spirit's enlightening of the heart and mind to the gospel brings to believers (cf. John 16). The false teachers were claiming a special revelation from God (i.e. special anointing). John asserts that all believers already have the true anointing when they trust the Anointed One, are filled with His Spirit, and abide in God's word. SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603) ▣ "abides" This is the recurrent term menō (remain, vv. 6,19,24,27). SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS ▣ "which you received" This is an AORIST ACTIVE INDICATIVE which points to some completed past act. The "anointing" is parallel to "you have heard" in 1 John 2:24. The gospel must be received individually by faith (cf. John 1:12; 3:16) as a body of truth (cf. 2 John 9-10; 1 Cor. 15:1-4; Jude 3,20) Both of these acts are mediated by the Holy Spirit. For "receive" see See SPECIAL TOPIC: RECEIVE ▣ "and you have no need for anyone to teach you" 1 John 2:27 is a parallel to 1 John 2:20 (i.e. the New Covenant, cf Jer. 31:34). John is using recurrent themes (1 John 2:20,24,27). The Holy Spirit, not the Gnostic false teachers, is our ultimate and indispensable teacher (cf. John 14:26). However, this does not mean that the office and gift of teacher is not active in the early church and today (cf. Eph. 4:11; Acts 13:1; 1 Cor. 12:28). It simply means that basic things concerning salvation come from the Holy Spirit and the Bible, not from any special, gifted, human teacher, although He often uses them as a means. ▣ "but as His anointing teaches you about all things, and is true and is not a lie" This refers to spiritual truth. Every Christian has the Holy Spirit guiding his/her conscience. We must be sensitive to the Spirit's gentle leadership in areas of truth and ethics. ▣ "just as it has taught you, you abide in Him" This is a PRESENT ACTIVE IMPERATIVE (cf. v. 28). John uses the concept of "abide" (i.e. "remain") extensively in this letter as an element of faith assurance for his readers (cf. John 15). Biblical faith is a covenant in which God takes the initiative and sets the agenda, but humans must initially respond and continue (remain)! There is both a divine aspect and a human aspect involved in abiding. SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS SPECIAL TOPIC: COVENANT
1 João 2:28
2:28 There is much discussion among commentators whether a new paragraph should begin in 1 John 2:28, 29, or 3:1. Because of the repetition between 1 John 2:27 and 28, the paragraph division should probably go here. ▣ "little children" See note at 1 John 2:1. ▣ "abide in Him" This is a PRESENT ACTIVE IMPERATIVE. This PRESENT IMPERATIVE is used to promote Christian perseverance (i.e., "abide" or "remain" from menō, see full note at 2:24, cf. 1 John 3:15,24). This is a recurrent emphasis in John's writings. The PRONOUNS' ANTECEDENTS are often difficult to identify, but in this paragraph, they are obvious. "in Him," 1 John 3:28a ‒ Jesus "from Him," 1 John 3:28b ‒ Jesus "His," 1 John 3:28b ‒ Jesus "He is righteous," 1 John 3:29 ‒ the Father "born of Him," 1 John 3:29 ‒ the Father (see note) "know Him," 1 John 3:1 ‒ the Father (cf. John 15:21; 16:2-3) "He appears," 1 John 3:2 ‒ Jesus "like Him," 1 John 3:2 ‒ Jesus "see Him," 1 John 3:2 ‒ Jesus "He is," 1 John 3:2 ‒ Jesus "on Him," 1 John 3:3 ‒ Jesus "as He is pure," 1 John 3:3 ‒ Jesus Context, context, context! SPECIAL TOPIC: NEED TO PERSEVERE SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS ▣ "when He appears" There are several THIRD CLASS CONDITIONAL SENTENCES in this context, which denote potential/probable action. 2:28, "if"/"when" He appears 2:29, "if" you know. . .you know 3:2, "if"/"when" He appears The Greek term translated "appears" can also be translated "manifested." This root is used in 2:28; 3:2 (twice), 5, 8, 10. It denotes a clear revelation. This is not meant to convey an uncertain event, but an uncertain time (similar to the NT use of the term "hope," cf. 1 John 3:3). SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, III. SPECIAL TOPIC: HOPE ▣ "we may have confidence" The Greek word for "confidence" (parrhēsia) is from the root "to speak freely." Assurance is a current lifestyle based on the believer's knowledge of and trust in the gospel of Jesus Christ (cf, 1 John 3:21; 4:17; 5:14). SPECIAL TOPIC: BOLDNESS (parrhēsia) "and not shrink away from Him in shame" NKJV, Peshitta "and not be ashamed before Him" "and be put to shame before him" "and not hide in shame from him" "and not shrink from him in shame" "and unashamed before him" This is an AORIST PASSIVE (deponent) SUBJUNCTIVE which means that it can be understood as the believer himself being ashamed (NASB, TEV, NJB) the believer being made ashamed (NRSV is the literal text) Believers are to look for and rejoice in the return of Christ (cf. Rom. 8:19,23,25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20; Titus 2:13; 2 Pet. 3:12), but those who have lived in selfish, worldly ways will surely be surprised and embarrassed at His appearance! There will be a judgment of believers (cf. 2 Cor. 5:10), not related to salvation but for the non-use or misuse of their spiritual giftedness and opportunities. ▣ "at His coming" This is a reference to the Second Coming. This word, Parousia, is used only here in all of John's writings and has the connotation in the first century Mediterranean world of an imminent royal visit. The other NT terms used for the Second Coming are epiphaneia, "face to face appearing" apokalupis, "unveiling" "the Day of the Lord" and the variations of this phrase The sudden, surprising and unexpected return of the glorified Jesus is used as an impetus to godly living. There have been so many theories and predictions about the time of Jesus' return; so far, every one has been mistaken. Be careful of charts and "date setters"! The best believers can do is "be ready any moment" "be active every moment" then live in peace and security! SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN 2:29 "If" This is another THIRD CLASS CONDITIONAL SENTENCE that means potential or probable action. Here it refers to an assumed knowledge that believers share, but false teachers have missed. ▣ "you know" In grammatical form this is either a PRESENT ACTIVE INDICATIVE which states an ongoing knowledge, or a PRESENT ACTIVE IMPERATIVE which speaks of a believer's necessary knowledge. John's usage of "know" as the possession of all who have the Spirit dictates that it is INDICATIVE. In a context of false teachers claiming special knowledge, believers need "to know" the truth, which is found in Christ alone by means of Apostolic teaching! ▣ "He" This refers to Jesus (cf. 1 John 2:1,28; 3:7. However, the last PRONOUN, "born of Him," seems to refer to God the Father because the phrase "born of God" is used so often (cf. 1 John 3:9; 4:7; 5:1,4,18; John 1:13). See full note at 1 John 2:28. ▣ "righteous. . .righteousness" This is an expected family characteristic! Eternal life has observable characteristics! The false teachers showed their claims of special revelation from Jesus were false by the way they lived! Eternal life has observable characteristics (i.e., "by their fruit you shall know them," Matt. 7:15-27; 12:33; Luke 6:44). SPECIAL TOPIC: RIGHTEOUSNESS ▣ "born" This is a PERFECT PASSIVE INDICATIVE which means a settled condition brought about by an outside agent, God the Father (cf. John 1:13; 3:3; 1 John 3:9; 4:7; 5:4,18). Notice the use of familial imagery (i.e., "children," "born") to describe Christianity (i.e., it is a family). See note at 1 John 3:1d (see full note there). SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE 3:1 "See how great a love" The word for "love" used here and throughout 1 John is agapaō (VERB) or agapē (NOUN). This term was used in Classical Greek, but not often. It seems that the early church redefined it in light of the gospel; it came to represent a deep abiding love. It is used synonymously with phileō (cf. John 5:20; 11:3,36; 12:25; 15:19; 16:27; 20:2; 21:15,16,17). However, it is interesting that it is always used (in 1 John) in connection with believers loving believers. Faith and fellowship with Jesus changes our relationship with both God and other humans, especially believers (cf. Gal. 6:10). SPECIAL TOPIC: LOVE (agapē) ▣ "the Father has bestowed on us" This is a PERFECT ACTIVE INDICATIVE. The use of this TENSE connected to God's gift of salvation in Christ (cf. John 4:10; Eph. 2:8; Heb. 6:4) is one biblical basis for the doctrine of the security of the believer (cf. John 6:35-40; 10:1ff; Eph. 2:5,8; 5:1). SPECIAL TOPIC: ASSURANCE SPECIAL TOPIC: CHRISTIAN ASSURANCE SPECIAL TOPIC: NT EVIDENCE FOR ONE'S SALVATION SPECIAL TOPIC: THE FATHERHOOD OF GOD ▣ "that we would be called" This is an AORIST PASSIVE SUBJUNCTIVE which is used in the sense of an honorific title ("children of God") given by God. Oh my, oh my, what a truth! SPECIAL TOPIC: CALLED ▣ "children of God" This is the focus of 1 John 2:29-3:10. It confirms God's initiative in our salvation (cf. John 6:44,65; 12:32). John uses familial terms to describe the believer's new relationship with Deity. It is interesting that John (cf. John 3:3) "born of God" ‒ 1 John 2:29; 3:9; 4:7; 5:1,4,18 "children of God" ‒ 1 John 3:1,2,10 Peter (cf. 1 Pet. 1:3,23) uses the familial imagery "born again" or "born from above" Paul uses the familial imagery of "adoption" (cf. Rom. 8:15,23; 9:4; Gal. 4:1-5; Eph. 1:5) James uses the familial imagery of "birth" (cf. James 1:18) or "bringing forth" to describe the believer's new relationship with God through Christ. Christianity is a family. Believers are not part of it by creation but by a new birth (John 3). SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE SPECIAL TOPIC: CHILDREN OF GOD ▣ "and such we are" This is the PRESENT INDICATIVE. This phrase is not found in the King James Version of the Bible because it was not included in the later Greek uncial manuscripts (i.e., K and L) on which the KJV is based. However, this phrase does appear in several of the most ancient Greek manuscripts (P 47 , א, A, B, and C). The UBS 4 gives its inclusion an "A" rating (certain). SPECIAL TOPIC: TEXTUAL CRITICISM ▣ "the world does not know us" The term "world" is used in a theologically similar way as 1 John 2:15-17. The world denotes human society organized and functioning apart from God (cf. John 15:18-19; 17:14-15). Persecution and rejection by the world is another evidence of our position in Christ (cf. Matt. 5:10-16; Rom. 8:17; 1 Pet. 4:12-16). SPECIAL TOPIC: KOSMOS (in Paul) ▣ "because it did not know Him" This is apparently a reference to God the Father because in the Gospel of John Jesus says again and again that the world does not know Him (cf. John 8:19,55; 15:18,21; 16:3). The PRONOUNS in 1 John are ambiguous (see note at 1 John 2:28). In this context the grammatical ANTECEDENT is the Father but the theological reference in 1 John 3:2 is the Son however, in John this may be purposeful ambiguity because to see Jesus is to see the Father (cf. John 12:45; 14:9) SPECIAL TOPIC: KNOW 3:2 "it has not appeared as yet what we will be" This speaks of John's inability to describe these end-time events (cf. Acts 1:7) the exact nature of the resurrected body (cf. 1 Cor. 15:35-49) This also shows that 1 John 2:27 does not mean exhaustive knowledge in every area. Even Jesus' knowledge of this event was limited while He was incarnate (cf. Matt. 24:36; Mark 13:22). ▣ "when He appears" The term "when" introduces a THIRD CLASS CONDITIONAL SENTENCE (as in 2:28,29). It is used here not to question the Second Coming, but to express its uncertain date. John, although emphasizing a full salvation now, also expects a consummation event at the Second Coming. ▣ "we will be like Him" This involves the consummation of our Christlikeness (cf. 2 Cor. 3:18; Eph. 4:13; Phil. 3:21; and Col. 3:4). This is often called "glorification" (cf. Rom. 8:28-30). This is the culmination of our salvation! This eschatological transformation is related to the full restoration of God's image in humans created in His likeness (cf. Gen. 1:26; 5:1,3; 9:6). Intimate fellowship with God is again possible now but will be complete at the Parousia! SPECIAL TOPIC: GREEK VERB TERMS USED FOR SALVATION ▣ "because we will see Him just as He is" Job longed to see God (cf. Job 19:25-27). Jesus told us that the pure in heart will see God (cf. Matt. 5:8). To see Him in His fullness means that we will be changed into His likeness (cf. 1 Cor. 13:12). This refers to the glorification of the believer (cf. Rom. 8:29) at the Second Coming. If "justification" means freedom from the penalty of sin "sanctification" means freedom from the power of sin "glorification" means freedom from the presence of sin! 3:3 "everyone" The Greek term pas appears seven times from 1 John 2:29 to 3:10. There are no exceptions. John presents truth in stark, black-or-white categories. One is either the child of God or the child of Satan (cf. 1 John 2:29; 3:3,4,6 [twice],9,10). For John there is/was no third option. ▣ "this hope" In Paul this term often refers to the consummation of the believers' faith (cf. Acts 23:6; 24:15; 26:6-7; Rom. 8:20-25; 1 Thess. 2:19; Titus 2:13; 1 Pet. 1:3,21). It expresses the certainty of the event, but with an ambiguous time element. John does not speak of "the hope" of the Second Coming as frequently as other NT authors. This is the only use of the term in his writings. He focuses on the benefits and obligations of "abiding" in Christ now! However, this is not to imply he did not expect an end-time judgment of evil (cf. Rev. 20:11-15) and end-time glorification of the believer (cf. 1 John 3:1-3). SPECIAL TOPIC: JUDGMENT IN THE NT SPECIAL TOPIC: HOPE ▣ "purifies himself, just as He is pure" This is a PRESENT ACTIVE INDICATIVE. Purity is important (cf. Matt. 5:8,48). Believers must cooperate in the process of sanctification (cf. 2 Cor. 7:1; James 4:8, 1 Pet. 1:22; 2 Pet. 3:13,14; just as John 1:12; 3:16 speak of our cooperation in the process of justification. This same tension between God's part (sovereignty) in our salvation and our part (human free will) can be clearly seen by comparing Ezek. 18:31 with Ezek. 36:26-27. God always takes the initiative (cf. John 6:44,65; John 12:32 implies all are drawn to Jesus), but He has demanded that covenant people must respond by initial repentance and faith as well as continuing repentance, faith, obedience, service, worship, and perseverance. This may be an allusion to Jesus' High Priestly prayer of John 17, especially 1 John 3:17,19. He sanctifies Himself, His followers sanctify themselves. Different forms of the same basic root are used. John 17:17,19 ‒ hagiazō (hagios, cf. John 10:36) 1 John 3:3 ‒ hagnizō (hagnos, cf. John 11:55) CONTEXTUAL INSIGHTS TO 3:4-10 (interpretation problems caused by 3:6,9) This passage has been the center of the controversy between Christian perfectionism (cf. Romans 6; see Millard Erickson, Christian Theology, pp. 983-986), sometimes called entire sanctification (i.e., Wesleyan theology), and the continuing sinning of the Christian (cf. Romans 7; Eph. 6:10-18). We must not allow our theological bias to influence our exegesis of this text. Also, we must not allow other texts to influence this text until our independent study of this text is complete and we have ascertained what John was saying both in 1 John 3 and in the entire book of 1 John! This text clearly presents the goal that all believers long for, a total deliverance from sin. This same ideal is presented in Romans 6. Through Christ's total defeat of evil we have the potential for sinless living (but note Romans 7; Eph. 6:10-19). This passage, however, must fit into the larger context of the entire book of 1 John. To interpret this passage without regard for 1 John 1:8-2:2 (Christians still sin) would be folly. To interpret this passage in such a manner as to defeat the overall purpose of 1 John, the assurance of salvation against the claims of the false teachers would be folly also. This passage must be related to the false teachers' claims of sinlessness or sin's insignificance. Possibly 1 John 1:8-2:2 deals with one extreme of the false teachers, while 3:1-10 deals with another. Remember that interpreting the letters of the NT is like listening to one half of a phone conversation. A paradoxical relationship exists between these two passages. Sin in the Christian's life is a recurrent problem in the NT (cf. Romans 7; Eph. 4:14; 6:10-18). This forms the same dialectical tension as predestination vs. free will or security vs. perseverance. The paradox provides a theological balance and attacks the extreme positions. The false teachers were presenting two errors in the area of sin. sin does not matter natural desires and needs are sinful SPECIAL TOPIC: EASTERN LITERATURE This entire theological discussion is based on a misunderstanding of the difference between our position in Christ our striving to fulfill that position experientially in daily life the promise that victory will be ours one day! We are free from sin's penalty (justification) in Christ, yet we still struggle with its power (progressive sanctification) and one day we will be free of its presence (glorification). This book as a whole teaches the priority of admitting our sin and striving toward sinlessness. Another option comes from John's literary dualism. He wrote in black and white categories (also found in Dead Sea Scrolls). For him one was in Christ and thereby righteous, or in Satan and thereby sinful. There was no third category. This serves as a "wake up call" to peripheral, cultural, part-time, funeral-only, Easter-only Christianity! Some suggested references on this difficult subject: For the seven traditional interpretations of this passage see "The Epistles of John" in The Tyndale New Testament Commentaries by John R. W. Stott, published by Eerdman's (pp. 130-136). For a good treatment on the position of Perfection see Christian Theology, Vol. II, p. 440ff by H. Orlon Willie, published by Beacon Hill Press. For a good treatment on the doctrine of continuing sin in the life of the Christian see "Perfectionism" by B. B. Warfield published by The Presbyterian and Reformed Published Company.