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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="a1Jo2_1"></a> <a onclick="return mV('1Jo',2,'1-29');">1Jo 2:1-29</a>. THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED.
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<p><b>1.</b> (<a onclick="return mV('1Jo',5,18);">1Jo 5:18</a>.)
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<br><br><b>My little children</b>—The diminutive expresses the tender affection of an aged pastor and spiritual father. <i>My own dear children,</i> that is, sons and daughters (see on JFB for <a href="./Comm/jfb/1Jo/1Jo002.html#a1Jo2_12">1Jo 2:12</a>).
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<br><br><b>these things</b>— (<a onclick="return mV('1Jo',1,'6-10');">1Jo 1:6-10</a>). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the <i>Greek</i> aorist, implying the absence not only of the habit, but of <i>single acts</i> of sin [ALFORD]). In order to "walk in the light" (<a onclick="return mV('1Jo',1,5,7);">1Jo 1:5, 7</a>), the first step is <i>confession of sin</i> (<a onclick="return mV('1Jo',1,9);">1Jo 1:9</a>), the next (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>) is that we should <i>forsake all sin.</i> The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL].
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<br><br><b>And,</b> etc.—connected with the former; <i>Furthermore,</i> "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S <i>occasional</i> sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that <i>we all</i> are <i>liable</i> to this, though not necessarily constrained to sin.
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<br><br><b>we have an advocate</b>—Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.
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<br><br><b>advocate</b>—<i>Greek,</i> "<i>paraclete,</i>" the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor <i>for us</i> above; and, in His absence, here below the Holy Ghost is the other Intercessor <i>in us.</i> Christ's <i>advocacy</i> is inseparable from the Holy Spirit's <i>comfort</i> and working in us, as the spirit of intercessory prayer.
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<br><br><b>righteous</b>—As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of <i>justice,</i> or <i>righteousness,</i> as well as mercy. Though He can say nothing good <i>of</i> us, He can say much <i>for</i> us. It is His <i>righteousness,</i> or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is <i>righteous</i>"; in contrast to our <i>sin</i> ("if any man <i>sin</i>"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER].
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<p id="a1Jo2_2"><b>2. And he</b>—<i>Greek,</i> "And <i>Himself.</i>" He is our all-prevailing Advocate, because He is <i>Himself</i> "the propitiation"; <i>abstract,</i> as in <a onclick="return mV('1Cr',1,30);">1Cr 1:30</a>: He is to us <i>all that is needed for propitiation</i> "in behalf of our sins"; <i>the propitiatory sacrifice,</i> provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be <i>offended</i> with that son whom he loveth, and at that time offended with him when he <i>loveth</i> him" [BISHOP PEARSON]. The only other place in the New Testament where <i>Greek</i> "propitiation" occurs, is <a onclick="return mV('1Jo',4,10);">1Jo 4:10</a>; it answers in the <i>Septuagint</i> to <i>Hebrew,</i> "<i>caphar,</i>" to <i>effect an atonement</i> or <i>reconciliation</i> with God; and in <a onclick="return mV('Eze',44,29);">Eze 44:29</a>, to the <i>sin offering.</i> In <a onclick="return mV('Rom',3,25);">Rom 3:25</a>, <i>Greek,</i> it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.
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<br><br><b>and</b>—<i>Greek,</i> "yet."
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<br><br><b>ours</b>—believers: not <i>Jews,</i> in contrast to Gentiles; for he is not writing to Jews (<a onclick="return mV('1Jo',5,21);">1Jo 5:21</a>).
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<br><br><b>also for the sins of the whole world</b>—Christ's "advocacy" is limited to <i>believers</i> (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>; <a onclick="return mV('1Jo',1,7);">1Jo 1:7</a>): His <i>propitiation</i> extends as widely as <i>sin</i> extends: see on JFB for <a href="./Comm/jfb/2Pe/2Pe002.html#a2Pe2_1">2Pe 2:1</a>, "denying the Lord that <i>bought them.</i>" "The whole world" cannot be restricted to the <i>believing</i> portion of the world (compare <a onclick="return mV('1Jo',4,14);">1Jo 4:14</a>; and "the whole world," <a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER].
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<p id="a1Jo2_3"><b>3. hereby</b>—<i>Greek,</i> "in this." "It is <i>herein,</i>" and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing <i>knowledge of</i>) <i>Him</i>" (<a onclick="return mV('1Jo',2,4,13,14);">1Jo 2:4, 13-14</a>). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of <i>knowledge,</i> but set aside <i>obedience.</i> "Know Him," namely, as "the righteous" (<a onclick="return mV('1Jo',2,1,29);">1Jo 2:1, 29</a>); our "Advocate and Intercessor."
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<br><br><b>keep</b>—John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.
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<br><br><b>commandments</b>—<i>injunctions</i> of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.
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<p id="a1Jo2_4"><b>4. I know</b>—<i>Greek,</i> "I <i>have knowledge of</i> (perfect) Him." Compare with this verse <a onclick="return mV('1Jo',1,8);">1Jo 1:8</a>.
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<p id="a1Jo2_5"><b>5.</b> Not merely repeating the proposition, <a onclick="return mV('1Jo',2,3);">1Jo 2:3</a>, or asserting the merely opposite alternative to <a onclick="return mV('1Jo',2,4);">1Jo 2:4</a>, but expanding the "know Him" of <a onclick="return mV('1Jo',2,3);">1Jo 2:3</a>, into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." <i>Love</i> here answers to <i>knowledge</i> in <a onclick="return mV('1Jo',2,3);">1Jo 2:3</a>. In proportion as we love God, in that same proportion we <i>know</i> Him, and vice versa, until our <i>love and knowledge</i> shall attain their full maturity of perfection.
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<br><br><b>his word</b>—<i>His word</i> is one (see on JFB for <a href="./Comm/jfb/1Jo/1Jo001.html#a1Jo1_5">1Jo 1:5</a>), and comprises His "<i>commandments,</i>" which are many (<a onclick="return mV('1Jo',2,3);">1Jo 2:3</a>).
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<br><br><b>hereby</b>—in our progressing towards this ideal of perfected love and obedience. There is a gradation: <a onclick="return mV('1Jo',2,3);">1Jo 2:3</a>, "<i>know</i> Him"; <a onclick="return mV('1Jo',2,5);">1Jo 2:5</a>, "we <i>are</i> in Him"; <a onclick="return mV('1Jo',2,6);">1Jo 2:6</a>, "<i>abideth</i> in Him"; respectively, <i>knowledge, fellowship, abiding constancy.</i>[BENGEL].
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<p id="a1Jo2_6"><b>6. abideth</b>—implying a condition lasting, without intermission, and without end.
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<br><br><b>He that saith...ought</b>—so that his deeds may be consistent with his words.
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<br><br><b>even as he</b>—Believers readily supply the name, their hearts being full of Him (compare <a onclick="return mV('Jhn',20,15);">Jhn 20:15</a>). "Even as He walked" when on earth, especially in respect to <i>love.</i> John delights in referring to Christ as the model man, with the words, "Even as He," etc. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [LUTHER].
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<p id="a1Jo2_7"><b>7. Brethren</b>—The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, <i>love.</i>
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<br><br><b>no new commandment</b>—namely, <i>love,</i> the main principle of walking <i>as Christ walked</i> (<a onclick="return mV('1Jo',2,6);">1Jo 2:6</a>), and that commandment, of which one exemplification is presently given, <a onclick="return mV('1Jo',2,9,10);">1Jo 2:9-10</a>, <i>the love of brethren.</i>
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<br><br><b>ye had from the beginning</b>—from the time that ye first heard the Gospel word preached.
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<p id="a1Jo2_8"><b>8. a new commandment</b>—It was "old," in that <i>Christians</i> as such had heard it <i>from the first;</i> but "new" (<i>Greek,</i> "<i>kaine,</i>" not "<i>nea</i>": <i>new and different</i> from the <i>old</i> legal precept) in that it was first <i>clearly</i> promulgated with Christianity; though the inner <i>spirit</i> of the law was <i>love</i> even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put <i>love to brethren</i> on the <i>new</i> and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," <a onclick="return mV('Jhn',13,34,35);">Jhn 13:34-35</a>, "Love one another <i>as I have loved you</i>" (the new motive); <a onclick="return mV('Jhn',15,12);">Jhn 15:12</a>.
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<br><br><b>which thing is true in him and in you</b>—"<i>In Christ</i> all things are always true, and were so from the beginning; but <i>in Christ and in us</i> conjointly <i>the commandment</i> [the love of brethren] <i>is then true</i> when we acknowledge the truth which is <i>in Him,</i> and have the same flourishing <i>in us</i>" [BENGEL]. ALFORD explains, "Which thing (<i>the fact that the commandment is a new one</i>) is true in Him and in you because the darkness is <i>passing away,</i> and the true light is now shining; that is, the commandment <i>is a new one,</i> and this is true both in the case of Christ and in the case of you; because <i>in you</i> the darkness is passing away, and <i>in Him</i> the true light is shining; therefore, on both accounts, the command is a <i>new one:</i> new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as BENGEL, to explain, The <i>new commandment</i> finds its <i>truth</i> in its practical <i>realization</i> in the walk of Christians in union with Christ. Compare the use of "verily," <a onclick="return mV('1Jo',2,5);">1Jo 2:5</a>. <a onclick="return mV('Jhn',4,42);">Jhn 4:42</a>, "indeed"; <a onclick="return mV('Jhn',6,55);">Jhn 6:55</a>. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization <i>separately:</i> first it did so "<i>in Him,</i>" and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also <i>conjointly,</i> by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled <i>in Him,</i> that it is also now fulfilled <i>in us,</i> through His Spirit in us: compare a similar case, <a href= "#" onclick="return mV('Jhn',20,17);">Jhn 20:17</a>, "<i>My Father</i> and <i>your</i> Father"; by virtue of His being "<i>My</i> Father," He is also <i>your</i> Father.
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<br><br><b>darkness is past</b>—rather, as in <a onclick="return mV('1Jo',2,17);">1Jo 2:17</a>, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise <i>visibly;</i> "the light is now shining" <i>already,</i> though but partially until the day bursts forth.
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<p id="a1Jo2_9"><b>9-11.</b> There is no mean between <i>light and darkness, love</i> and <i>hatred, life</i> and <i>death, God</i> and the <i>world:</i> wherever spiritual <i>life</i> is, however weak, there <i>darkness</i> and <i>death</i> no longer reign, and <i>love</i> supplants <i>hatred;</i> and <a onclick="return mV('Luk',9,50);">Luk 9:50</a> holds good: wherever <i>life</i> is not, <i>there death, darkness,</i> the <i>flesh,</i> the <i>world, and hatred,</i> however glossed over and hidden from man's observation, prevail; and <a onclick="return mV('Luk',11,23);">Luk 11:23</a> holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [BENGEL].
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<br><br><b>in the light</b>—as his proper element.
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<br><br><b>his brother</b>—his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.
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<br><br><b>even until now</b>—notwithstanding that "the true light already has begun to shine" (<a onclick="return mV('1Jo',2,8);">1Jo 2:8</a>).
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<p id="a1Jo2_10"><b>10.</b> Abiding in <i>love</i> is <i>abiding</i> in <i>the light;</i> for the Gospel light not only illumines the understanding, but warms the heart into love.
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<br><br><b>none occasion of stumbling</b>—In contrast to, "He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." "In him who loves there is neither blindness nor <i>occasion of stumbling</i> [to himself]: in him who does not love, there is both <i>blindness</i> and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path" [BENGEL]. John has in mind Jesus' words, <a onclick="return mV('Jhn',11,9,10);">Jhn 11:9-10</a>. ALFORD well says, "The light and the darkness are within ourselves; admitted into us by the eye, whose singleness fills the whole body with light."
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<p id="a1Jo2_11"><b>11. is in darkness...walketh</b>—"is" marks his continuing STATE: he has never come out of "the darkness" (so <i>Greek</i>); "walketh" marks his OUTWARD WALK and acts.
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<br><br><b>whither</b>—<i>Greek,</i> "where"; including not only the destination <i>to which,</i> but the way <i>whereby.</i>
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<br><br><b>hath blinded</b>—rather, as <i>Greek</i> aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.
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<p id="a1Jo2_12"><b>12. little children</b>—<i>Greek,</i> "little <i>sons,</i>" or "dear sons and daughters"; not the same <i>Greek</i> as in <a onclick="return mV('1Jo',2,13);">1Jo 2:13</a>, "little <i>children,</i>" "infants" (in age and standing). He calls ALL to whom he writes, "little <i>sons</i>" (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>, <i>Greek;</i> <a onclick="return mV('1Jo',2,28);">1Jo 2:28</a>; <a onclick="return mV('1Jo',3,18);">3:18</a>; <a onclick="return mV('1Jo',4,4);">4:4</a>; <a onclick="return mV('1Jo',5,21);">5:21</a>); but only in <a onclick="return mV('1Jo',2,13,18);">1Jo 2:13, 18</a> he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (<a onclick="return mV('Jhn',13,33);">Jhn 13:33</a>) the term "little sons," or <i>dear sons and daughters;</i> but in <a onclick="return mV('Jhn',21,5);">Jhn 21:5</a>, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs.
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<br><br><b>are forgiven</b>—"have been, and are forgiven you": ALL God's <i>sons and daughters</i> alike enjoy this privilege.
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<p id="a1Jo2_13"><b>13, 14.</b> All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of <a onclick="return mV('1Jo',2,13);">1Jo 2:13</a>, it is past, "I wrote," not as <i>English Version,</i> "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the <i>young men</i> has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed.
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<br><br><b>have known</b>—and do know: so the <i>Greek</i> perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the <i>past</i> tense, regarding the time from the <i>reader's</i> point of view; when he should receive the Epistle the writing would be <i>past.</i> When he uses "I write," he speaks from <i>his own</i> point of view.
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<br><br><b>him <i>that is</i> from the beginning</b>—Christ: "that which was from the beginning."
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<br><br><b>overcome</b>—The <i>fathers,</i> appropriately to their age, are characterized by <i>knowledge.</i> The <i>young men,</i> appropriately to theirs, by <i>activity in conflict.</i> The <i>fathers,</i> too, have <i>conquered;</i> but now their active service is past, and they and <i>the children</i> alike are characterized by <i>knowing</i> (the <i>fathers</i> know <i>Christ,</i> "Him that was from the beginning"; <i>the children</i> know the Father). The first thing that the <i>little children</i> realize is that God is their <i>Father;</i> answering in the parallel clause to "little sons...your sins are forgiven you for His name's sake," the universal first privilege of <i>all</i> those really-dear <i>sons</i> of God. Thus this latter clause includes <i>all,</i> whereas the former clause refers to those more especially who are in the <i>first</i> stage of spiritual life, "little children." Of course, these can only know <i>the Father</i> as theirs through <i>the Son</i> (<a onclick="return mV('Mat',11,27);">Mat 11:27</a>). It is beautiful to see how the <i>fathers</i> are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the <i>knowledge of Him that was from the beginning</i> (twice repeated, <a onclick="return mV('1Jo',2,13,14);">1Jo 2:13-14</a>). Many of them had probably known <i>Jesus</i> in person, as well as by faith.
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<p id="a1Jo2_14"><b>14. young men...strong</b>—<i>made</i> so <i>out of</i> natural <i>weakness,</i> hence enabled to <i>overcome</i> "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things...in the world."
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<br><br><b>and,</b> etc.—the secret of the young men's <i>strength:</i> the Gospel <i>word,</i> clothed with living power by the Spirit who <i>abideth</i> permanently in them; this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, <a onclick="return mV('Isa',40,30,31);">Isa 40:30-31</a>. <i>Oral teaching</i> prepared these youths for the profitable use of <i>the word</i> when <i>written.</i> "Antichrist cannot endanger you (<a onclick="return mV('1Jo',2,18);">1Jo 2:18</a>), nor Satan tear from you <i>the word of God.</i>"
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<br><br><b>the wicked one</b>—who, as "prince of this world," enthrals "the world" (<a onclick="return mV('1Jo',2,'15-17');">1Jo 2:15-17</a>; <a onclick="return mV('1Jo',5,19);">5:19</a>, <i>Greek,</i> "the wicked one"), especially the young. Christ came to destroy this "prince of the world." Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual <i>keeping</i> of themselves from his assaults, looking to God by whom alone they are <i>kept</i> safe. BENGEL thinks John refers specially to the remarkable constancy exhibited by youths in Domitian's persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth's sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain's presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [CLEMENT OF ALEXANDRIA, <i>Who Is the Rich Man Who Shall Be Saved?</i> 4.2; EUSEBIUS, <i>Ecclesiastical History,</i> 3.20; CHRYSOSTOM, <i>First Exhortation to Theodore,</i> 11].
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<p id="a1Jo2_15"><b>15. Love not the world</b>—that <i>lieth in the wicked one</i> (<a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>), whom ye young men <i>have overcome.</i> Having once for all, through <i>faith, overcome the world</i> (<a onclick="return mV('1Jo',4,4);">1Jo 4:4</a>; <a onclick="return mV('1Jo',5,4);">5:4</a>), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [ALFORD], in his and its state as <i>fallen from God.</i> "God loved [with the love of <i>compassion</i>] the world," and we should feel the same kind of love for the fallen world; but we are <i>not</i> to <i>love</i> the world with <i>congeniality</i> and <i>sympathy</i> in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us.
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<br><br><b>neither</b>—<i>Greek,</i> "nor yet." A man might deny in general that he <i>loved the world,</i> while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.
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<br><br><b>any man</b>—therefore the warning, though primarily addressed to the young, applies to <i>all.</i>
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<br><br><b>love of</b>—that is, <i>towards</i> "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.
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<p id="a1Jo2_16"><b>16. all that is in the world</b>—can be classed under one or other of the three; the world contains these and no more.
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<br><br><b>lust of the flesh</b>—that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ:<a onclick="return mV('Luk',4,3);">Luk 4:3</a>, "Command this stone that it be made <i>bread.</i>" Youth is especially liable to fleshly lusts.
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<br><br><b>lust of the eyes</b>—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 (<a onclick="return mV('2Sa',11,2);">2Sa 11:2</a>) and Achan fell <a onclick="return mV('Jos',7,21);">Jos 7:21</a>). Compare David's prayer, <a onclick="return mV('Psa',119,37);">Psa 119:37</a>; Job's resolve, <a onclick="return mV('Psa',31,1);">Psa 31:1</a>; <a onclick="return mV('Mat',5,28);">Mat 5:28</a>. The only good of worldly riches to the possessor is the beholding them with the <i>eyes.</i> Compare <a onclick="return mV('Luk',14,18);">Luk 14:18</a>, "I must go and SEE it."
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<br><br><b>pride of life</b>—literally, "arrogant assumption": vainglorious display. <i>Pride</i> was Satan's sin whereby he fell and forms the link between the two foes of man, the <i>world</i> (answering to "the lust of the eyes") and the <i>devil</i> (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual <i>pride</i> and <i>presumption,</i> on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the <i>devil;</i> the thorns, <i>the world;</i> the rocky undersoil, <i>the flesh</i> (<a onclick="return mV('Mat',13,'18-23');">Mat 13:18-23</a>; <a onclick="return mV('Mar',4,'3-8');">Mar 4:3-8</a>). The world's awful <i>antitrinity,</i> the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for <i>food,</i> pleasant to the <i>eyes,</i> and a tree to be desired to make one <i>wise,</i>"<a onclick="return mV('Gen',3,6);">Gen 3:6</a> (one manifestation of "the pride of life," the desire to know above what God has revealed, <a onclick="return mV('Col',2,8);">Col 2:8</a>, the pride of unsanctified knowledge).
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<br><br><b>of</b>—does not spring <i>from</i> "the Father" (used in relation to the preceding "little children," <a onclick="return mV('1Jo',2,12);">1Jo 2:12</a>, or "little sons"). He who is born <i>of</i> God alone turns <i>to</i> God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.
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<p id="a1Jo2_17"><b>17. the world</b>—with all who are of the world worldly.
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<br><br><b>passeth away</b>—<i>Greek,</i> "is passing away" even now.
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<br><br><b>the lust thereof</b>—in its threefold manifestation (<a onclick="return mV('1Jo',2,16);">1Jo 2:16</a>).
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<br><br><b>he that doeth the will of God</b>—not his own <i>fleshly</i> will, or the will of the <i>world,</i> but that of God (<a onclick="return mV('1Jo',2,3,6);">1Jo 2:3, 6</a>), especially in respect to <i>love.</i>
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<br><br><b>abideth for ever</b>—"even as God also abideth for ever" (with whom the godly is one; compare <a onclick="return mV('Psa',55,19);">Psa 55:19</a>, "God, even He that abideth of old): a true <i>comment,</i> which CYPRIAN and LUCIFER have added to the <i>text</i> without support of <i>Greek</i> manuscripts. In contrast to the three <i>passing</i> lusts of the world, the doer of God's will has three <i>abiding</i> goods, "riches, honor, and life" (<a onclick="return mV('Pro',22,4);">Pro 22:4</a>).
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<p id="a1Jo2_18"><b>18. Little children</b>—same <i>Greek</i> as <a onclick="return mV('1Jo',2,13);">1Jo 2:13</a>; children <i>in age.</i> After the <i>fathers</i> and <i>young men</i> were gone, "the last time" with its "many Antichrists" was about to come suddenly on <i>the children.</i> "In this <i>last hour</i> we all even still live" [BENGEL]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with <a onclick="return mV('1Jo',2,'15-17');">1Jo 2:15-17</a> is: There are coming those seducers who are of the world (<a onclick="return mV('1Jo',4,5);">1Jo 4:5</a>), and would tempt you to go out from us (<a onclick="return mV('1Jo',2,19);">1Jo 2:19</a>) and deny Christ (<a onclick="return mV('1Jo',2,22);">1Jo 2:22</a>).
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<br><br><b>as ye have heard</b>—from the apostles, preachers of the Gospel (for example, <<a onclick="return mV('2Th',2,'3-10');">2Th 2:3-10</a>; and in the region of Ephesus, <a onclick="return mV('Act',20,29,30);">Act 20:29-30</a>).
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<br><br><b>shall come</b>—<i>Greek,</i> "cometh," namely, out of his own place. <i>Antichrist</i> is interpreted in two ways: a false Christ (<a onclick="return mV('Mat',24,5,24);">Mat 24:5, 24</a>), literally, "<i>instead</i> of Christ"; or an <i>adversary</i> of Christ, literally, "<i>against</i> Christ." As John never uses <i>pseudo-Christ,</i> or "false Christ," for <i>Antichrist,</i> it is plain he means an <i>adversary of Christ,</i> claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He <i>denies the Son,</i> not merely, like the pope, acts in the name of the Son, <a onclick="return mV('2Th',2,4);">2Th 2:4</a>, "Who <i>opposeth</i> himself (<i>Greek,</i> "ANTI-<i>keimenos</i>") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [TRENCH].
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<br><br><b>are there</b>—<i>Greek,</i> "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (<i>Greek</i>) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile <i>person,</i> even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, <i>so</i> here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (<a onclick="return mV('Dan',7,8,20);">Dan 7:8, 20</a>); "the man of sin, son of perdition" (<a onclick="return mV('2Th',2,3);">2Th 2:3</a>); "the beast ascending out of the bottomless pit" (<a onclick="return mV('Rev',11,7);">Rev 11:7</a>; <a onclick="return mV('Rev',17,8);">17:8</a>), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (<a onclick="return mV('Rev',13,'11-18');">Rev 13:11-18</a>; <a onclick="return mV('Rev',16,13);">16:13</a>).
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<p id="a1Jo2_19"><b>19. out from us</b>—from our Christian communion. Not necessarily a formal secession or <i>going out:</i> thus Rome has spiritually <i>gone out,</i> though formally still of the Christian Church.
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<br><br><b>not of us</b>—by spiritual fellowship (<a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [AUGUSTINE, <i>Ten Homilies on the First Epistle of John,</i> Homily 3.4].
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<br><br><b>they would...have continued</b>—implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [CALVIN]. Still, it is no fatal necessity, but a "voluntary necessity" [DIDYMUS], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [AUGUSTINE]. Still God's actings in eternal election harmonize in a way <i>inexplicable to us,</i> with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (<a onclick="return mV('1Jo',3,9);">1Jo 3:9</a>; <a onclick="return mV('1Jo',5,18);">5:18</a>).
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<br><br><b>that they were not all of us</b>—This translation would imply <i>that some of the Antichrists are of us!</i> Translate, therefore, "that all (who are for a time among us) are not of us." Compare <a onclick="return mV('1Cr',11,19);">1Cr 11:19</a>, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.
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<p id="a1Jo2_20"><b>20. But</b>—<i>Greek,</i> "And." He here states the means which they as believers have wherewith to withstand. <i>Antichrists</i> (<a onclick="return mV('1Jo',2,18);">1Jo 2:18</a>), namely, the <i>chrism</i> (so the <i>Greek:</i> a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, <a onclick="return mV('1Jo',3,24);">1Jo 3:24</a>; <a onclick="return mV('1Jo',4,13);">4:13</a>; <a onclick="return mV('1Jo',5,6);">5:6</a>), which <i>they</i> ("ye" is emphatical in contrast to those apostates, <a onclick="return mV('1Jo',2,19);">1Jo 2:19</a>) have "from the Holy One, <i>Christ</i>" (<a onclick="return mV('Jhn',1,33);">Jhn 1:33</a>; <a onclick="return mV('Jhn',3,34);">3:34</a>; <a onclick="return mV('Jhn',15,26);">15:26</a>; <a onclick="return mV('Jhn',16,14);">16:14</a>): "the righteous" (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>), "pure" (<a onclick="return mV('1Jo',3,3);">1Jo 3:3</a>), "the Holy One" (<a onclick="return mV('Act',3,14);">Act 3:14</a>) "of God"; <a onclick="return mV('Mar',1,24);">Mar 1:24</a>. Those anointed of God in <i>Christ</i> alone can resist those anointed with the spirit of Satan, <i>Antichrists,</i> who would sever them from the Father and from the Son. Believers have the anointing Spirit from <i>the Father</i> also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as <i>Jesus,</i> except we become truly <i>Christians,</i> and so be in Him as <i>Christ,</i> anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of <i>Christ,</i> because we all are anointed: and we all in Him are both <i>Christ's</i> and <i>Christ,</i> because in some measure the whole <i>Christ</i> is Head and body."
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<br><br><b>and</b>—therefore.
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<br><br><b>ye know all things</b>—needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath <i>the Spirit,</i> in that measure (no more and no less) he knows all these things.
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<p id="a1Jo2_21"><b>21. but because ye know it, and that,</b> etc.—Ye not <i>only know</i> what is the truth (concerning the Son and the Father, <a onclick="return mV('1Jo',2,13);">1Jo 2:13</a>), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [ESTIUS]. The <i>Greek</i> is susceptible of ALFORD'S translation, "Because ye know it, and <i>because</i> no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.
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<p id="a1Jo2_22"><b>22. a liar</b>—<i>Greek,</i> "Who is the liar?" namely, guilty of <i>the</i> lie just mentioned (<a onclick="return mV('1Jo',2,21);">1Jo 2:21</a>).
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<br><br><b>that Jesus is the Christ</b>—the grand central truth.
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<br><br><b>He is Antichrist</b>—<i>Greek,</i> "<i>the</i> Antichrist"; not however here <i>personal,</i> but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (<a onclick="return mV('Mat',11,27);">Mat 11:27</a>).
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<p id="a1Jo2_23"><b>23.</b> <i>Greek,</i> "Every one who denieth the Son, hath not the Father either" (<a onclick="return mV('1Jo',4,2, 3);">1Jo 4:2-3</a>, <a onclick="return mV('1Jo',4,3);">3</a>): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [CALVIN].
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<br><br><b>he</b>—<i>that acknowledgeth the Son hath the Father also.</i> These words ought not to be in italics, as though they were not in the original: for the oldest <i>Greek</i> manuscripts have them.
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<br><br><b>hath</b>—namely, in his abiding possession as his "portion"; by living personal "fellowship."
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<br><br><b>acknowledgeth</b>—by open confession of Christ.
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<p id="a1Jo2_24"><b>24. Let that</b>—truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (<a onclick="return mV('1Jo',3,9);">1Jo 3:9</a>).
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<br><br><b>ye</b>—in the <i>Greek</i> standing emphatically at the beginning of the sentence. YE, therefore, <i>acknowledge the Son, and so</i> shall ye <i>have the Father also</i> (<a onclick="return mV('1Jo',2,23);">1Jo 2:23</a>).
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<br><br><b>from the beginning</b>—from the time of your first hearing the Gospel.
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<br><br><b>remain</b>—Translate as before, "abide."
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<br><br><b>ye also</b>—in your turn, as distinguished from "that which ye have heard," the seed <i>abiding in you.</i> Compare <a onclick="return mV('1Jo',2,27);">1Jo 2:27</a>, "the anointing <i>abideth in you</i> ...ye shall <i>abide in Him.</i>" Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.
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<p id="a1Jo2_25"><b>25. this is the promise</b>—<i>Eternal life</i> shall be the permanent consummation of thus <i>abiding in the Son and in the Father</i> (<a onclick="return mV('1Jo',2,24);">1Jo 2:24</a>).
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<br><br><b>he</b>—<i>Greek,</i> "Himself," Christ, "the Son" (compare <a onclick="return mV('1Jo',1,1);">1Jo 1:1</a>).
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<br><br><b>promised</b>— (<a onclick="return mV('Jhn',3,15);">Jhn 3:15, 36</a>; <a onclick="return mV('Jhn',6,40,47,57);">6:40, 47, 57</a>; <a onclick="return mV('Jhn',17,2,3);">17:2-3</a>).
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<p id="a1Jo2_26"><b>26. These things</b>— (<a onclick="return mV('1Jo',2,'18-25');">1Jo 2:18-25</a>).
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<br><br><b>have I written</b>—resumed from <a onclick="return mV('1Jo',2,21);">1Jo 2:21</a>.
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<br><br><b>seduce you</b>—that is, are trying to seduce or lead you into error.
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<p id="a1Jo2_27"><b>27. But</b>—<i>Greek,</i> "And you (contrasting the believing readers with the <i>seducers;</i> the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') ...the anointing," etc. (resumed from <a onclick="return mV('1Jo',2,20);">1Jo 2:20</a>).
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<br><br><b>received of him</b>— (<a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>). So we "are unto God a sweet savor of Christ."
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<br><br><b>abideth in you</b>—He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, <a onclick="return mV('Jer',31,34);">Jer 31:34</a>; <a onclick="return mV('Jhn',6,45);">Jhn 6:45</a>; <a onclick="return mV('Jhn',16,13);">16:13</a>]; it teaches us the truth; in that teaching we will abide" [BENGEL].
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<br><br><b>and</b>—and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [BENGEL].
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<br><br><b>the same anointing</b>—which ye once for all received, and which now still abides in you.
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<br><br><b>of</b>—"concerning."
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<br><br><b>all things</b>—essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.
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<br><br><b>no lie</b>—as Antichristian teaching.
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<br><br><b>ye shall abide in him</b>— (<a onclick="return mV('1Jo',2,24);">1Jo 2:24</a>, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "<i>abide</i> in Him."
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<p id="a1Jo2_28"><b>28. little children</b>—<i>Greek,</i> "little sons," as in <a onclick="return mV('1Jo',2,12);">1Jo 2:12</a>; believers of every stage and age.
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<br><br><b>abide in him</b>—Christ. John repeats his monition with a loving appellation, as a father addressing dear children.
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<br><br><b>when</b>—literally, "if"; the uncertainty is not as to the fact, but <i>the time.</i>
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<br><br><b>appear</b>—<i>Greek,</i> "be manifested."
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<br><br><b>we</b>—both writer and readers.
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<br><br><b>ashamed before him</b>—literally, "<i>from</i> Him"; shrink back <i>from Him</i> ashamed. Contrast "boldness in the day of judgment," <a onclick="return mV('1Jo',4,17);">1Jo 4:17</a>; compare <a onclick="return mV('1Jo',3,21);">1Jo 3:21</a>; <a onclick="return mV('1Jo',5,14);">5:14</a>. In the Apocalypse (written, therefore, BENGEL thinks, subsequently), Christ's coming is represented as put off to a greater distance.
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<p id="a1Jo2_29"><b>29.</b> <i>The heading of the second division of the Epistle:</i> "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, <a onclick="return mV('1Jo',2,29);">1Jo 2:29</a> - <a onclick="return mV('1Jo',2,'1-3');">3:3</a>.
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<br><br><b>If ye know...ye know</b>—distinct <i>Greek</i> verbs: "if ye <i>are aware</i> (are in possession of the knowledge)...ye <i>discern</i> or apprehend also that," etc. Ye are already aware that <i>God</i> ("He" includes both "the Father," <i>of</i> whom the believer <i>is born</i> (end of this verse, and <a onclick="return mV('1Jo',3,1);">1Jo 3:1</a>), and "the Son," <a onclick="return mV('1Jo',2,1,23);">1Jo 2:1, 23</a>) <i>is righteous,</i> ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, <i>the</i> righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be <i>born</i> again <i>of Christ,</i> but of <i>God,</i> with whom Christ is one. HOLLAZ in ALFORD defines <i>the righteousness of God,</i> "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."
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<br><br><b>doeth</b>—"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OECUMENIUS]. "God is righteous, and therefore the <i>source</i> of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his <i>doing righteousness,</i> to his being <i>born of God.</i> The error of Pelagians is to conclude that <i>doing righteousness</i> is a condition of <i>becoming</i> a child of God" [ALFORD most truly]. Compare <a onclick="return mV('Luk',7,47);">Luk 7:47, 50</a>: Her much love <i>evinced</i> that her sins <i>were already</i> forgiven; not, were the <i>condition</i> of her sins being forgiven.
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