Bible Commentaries

My little children (τεκνια μου — teknia mou). Tender tone with this diminutive of τεκνον — teknon (child), again in 1 John 2:12; 1 John 3:18, but παιδια — paidia in 1 John 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ.

That ye may not sin (ινα μη αμαρτητε — hina mē hamartēte). Purpose (negative) clause with ινα μη — hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω — hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.

If any man sin (εαν τις αμαρτηι — ean tis hamartēi). Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”

We have (εχομεν — echomen). Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.

An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18).

And he (και αυτος — kai autos). He himself in his own person, both priest and sacrifice (Hebrews 9:14).

The propitiation (ιλασμος — hilasmos). Late substantive from ιλασκομαι — hilaskomai (Luke 18:13; Hebrews 2:17), in lxx, Philo, Plutarch, in N.T. only here and 1 John 4:10. Christ himself is the means of propitiation for (περι — peri concerning) our sins. See ιλαστηριον — hilastērion in Romans 3:15.

For the whole world (περι ολου του κοσμου — peri holou tou kosmou). It is possible to supply the ellipsis here of των αμαρτιων — tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21).

Hereby (εν τουτωι — en toutōi). See this phrase also in 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:2, 1 John 4:13; 1 John 5:2. That is explained by the εαν — ean clause, “if we keep his commandments” (εαν τηρωμεν — ean tērōmen condition of the third class, εαν — ean with present active subjunctive, “if we keep on keeping”), the clause itself in apposition with τουτωι — toutōi (locative case).

Know we that we know him (γινοσκομεν οτι εγνωκαμεν αυτον — ginoskomen hoti egnōkamen auton). “Know we that we have come to know and still know him,” εγνωκαμεν — egnōkamen the perfect active indicative of γινωσκω — ginōskō The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (αυτου — autou Christ‘s) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

I know him (Εγνωκα αυτον — Egnōka auton). Perfect active indicative with recitative οτι — hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” (ο μη τηρων — ho mē tērōn present active linear participle). “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης — pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words.

But whoso keepeth (ος δ αν τηρηι — hos d' an tērēi). Indefinite relative clause with modal αν — an and the present active subjunctive, “whoever keeps on keeping.”

Verily (αλητως — alēthōs). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics.

Hath the love of God been perfected (η αγαπη του τεου τετελειωται — hē agapē tou theou teteleiōtai). Perfect passive indicative of τελειοω — teleioō stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke).

Hereby (εν τουτωι — en toutōi). That is by continuous keeping of Christ‘s commandments, not by loud talk and loose living.

Himself also to walk (και αυτος περιπατειν — kai autos peripatein). Present active infinitive after οπειλει — opheilei (ought), “Himself also to keep on walking,” a continuous performance, not a spasmodic spurt.

Even as he walked (κατως εκεινος περιεπατησεν — kathōs ekeinos periepatēsen). Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος — ekeinos in reference to Christ as in 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17; John 7:11; John 9:12, John 9:28; John 19:21.

Beloved (αγαπητοι — agapētoi). First instance of this favourite form of address in these Epistles (1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7; 3 John 1:1, 3 John 1:2, 3 John 1:5, 3 John 1:11).

No new commandment (ουκ εντολην καινην — ouk entolēn kainēn). Not novel or new in kind (καινην — kainēn as distinct from νεος — neos new in time, for which distinction see Luke 5:33-38).

But an old commandment (αλλ εντολην παλαιαν — all' entolēn palaian). Ancient as opposed both to καινος — kainos and νεος — neos The Mosaic law taught love for one‘s neighbours and Christ taught love even of enemies.

Which ye had (ην ειχετε — hēn eichete). Imperfect active, reaching back to the beginning of their Christian lives (απ αρχης — ap' archēs). They had heard it expressly from Jesus (John 13:34), who, however, calls it “a new commandment.”

Again a new commandment (παλιν εντολην καινην — palin entolēn kainēn). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, 1 John 3:11.), but new in practice. For this use of παλιν — palin for a new turn see John 16:28. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience.

True in him and in you (αλητες εν αυτωι και εν υμιν — alēthes en autōi kai en humin). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).

Because (οτι — hoti). Explanation of the paradox.

Is passing away (παραγεται — paragetai). Present middle indicative of παραγω — paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.

True (αλητινον — alēthinon). Genuine, reliable, no false flicker.

Already shineth (ηδη παινει — ēdē phainei). Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5.

And hateth his brother (και τον αδελπον αυτου μισων — kai ton adelphon autou misōn). Sharp contrast between the love just described and hate. The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3, 1 John 1:5). So the claim to be in the light is nullified by hating a brother.

Even until now (εως αρτι — heōs arti). Up till this moment. In spite of the increasing light and his own boast he is in the dark.

Abideth (μενει — menei). Present active indicative, continues in the light and so does not interrupt the light by hating his brother.

Occasion of stumbling (σκανδαλον — skandalon). See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω — proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11.

Blinded (ετυπλωσεν — etuphlōsen). First aorist active indicative of τυπλοω — tuphloō the very verb and form used in 2 Corinthians 4:4 of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats 1 John 2:9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

I write (γραπω — graphō). Present active indicative, repeated three times, referring to this Epistle. For “the name” see 1 John 3:23; 3 John 1:7. They were loyal to the name of Christ (Matthew 10:22).

Are forgiven (απεωνται — apheōntai). Doric perfect passive indicative of απιημι — aphiēmi (seen also in Luke 5:20, Luke 5:23) for the usual απεινται — apheintai Τεκνια — Teknia (little children) probably includes all, as in 1 John 2:1.

Fathers (πατερες — pateres). Those mature believers with long and rich experience (εγνωκατε — egnōkate ye have come to know and still know).

Him which is from the beginning (τον απ αρχης — ton ap' archēs). See 1 John 1:1 as explaining this crisp description of the Word of life (cf. John 1:1-18).

Young men (νεανισκοι — neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.

Ye have overcome the evil one (νενικηκατε τον πονηρον — nenikēkate ton ponēron). Perfect active indicative of νικαω — nikaō a permanent victory after conflict. The masculine article τον — ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2).

I have written (εγραπσα — egrapsa). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations.

The Father (τον πατερα — ton patera). The heavenly Father as all of God‘s children should come to know him. He repeats from 1 John 2:13 what he said to “fathers.” To the young men he adds ισχυροι — ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ισχυροι — ischuroi) and able to gain the victory over the evil one.

Love not the world (μη αγαπατε τον κοσμον — mē agapāte ton kosmon). Prohibition with μη — mē and the present active imperative of αγαπαω — agapaō either stop doing it or do not have the habit of doing it. This use of κοσμος — kosmos is common in John‘s Gospel (John 1:10; John 17:14.) and appears also in 1 John 5:19. In epitome the Roman Empire represented it. See it also in James 4:4. It confronts every believer today.

If any man love (εαν τις αγαπαι — ean tis agapāi). Third-class condition with εαν — ean and present active subjunctive of αγαπαω — agapaō (same form as indicative), “if any keep on loving the world.”

The love of the Father (η αγαπη του πατρος — hē agapē tou patros). Objective genitive, this phrase only here in N.T., with which compare “love of God” in 1 John 2:5. In antithesis to love of the world.

All that (παν το — pān to). Collective use of the neuter singular as in 1 John 5:4, like παν ο — pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το — pān to “The lust of the flesh” (η επιτυμια της σαρκος — hē epithumia tēs sarkos subjective genitive, lust felt by the flesh) may be illustrated by Mark 4:19; Galatians 5:17. So the genitive with η επιτυμια των οπταλμων — hē epithumia tōn ophthalmōn (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in Matthew 5:28. The use of the “movies” today for gain by lustful exhibitions is a case in point. For αλαζονεια — alazoneia see note on James 4:16, the only other N.T. example. Αλαζων — Alazōn (a boaster) occurs in Romans 1:30; 2 Timothy 3:2. ιος — Bios (life) as in 1 John 3:17 is the external aspect (Luke 8:14), not the inward principle (ζωη — zōē). David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” (εκ του κοσμου — ek tou kosmou) in origin, in no sense “of the Father” (εκ του πατρος — ek tou patros). The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.).

Passeth away (παραγεται — paragetai). “Is passing by” (linear action, present middle indicative), as in 1 John 2:8. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (ποιων — poiōn present active participle of ποιεω — poieō) the will of God “abides for ever” (μενει εις τον αιωνα — menei eis ton aiōna) “amid the flux of transitory things” (D. Smith).

It is the last hour (εσχατη ωρα εστιν — eschatē hōra estin). This phrase only here in N.T., though John often uses ωρα — hōra for a crisis (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28, etc.). It is anarthrous here and marks the character of the “hour.” John has seven times “the last day” in the Gospel. Certainly in 1 John 2:28 John makes it plain that the παρουσια — parousia might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this “last hour” whether it covers a period, a series, or the final climax of all just at hand.

As ye heard (κατως ηκουσατε — kathōs ēkousate). First aorist active indicative of ακουω — akouō cometh (αντιχριστος ερχεται — antichristos erchetai). “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι — Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος — antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.

Have there arisen (γεγονασιν — gegonasin). Second perfect active indicative of γινομαι — ginomai antichrists (αντιχριστοι πολλοι — antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.

Whereby (οτεν — hothen). By the fact that these many antichrists have come.

From us (εχ ημων — ex hēmōn) - of us (εχ ημων — ex hēmōn). The same idiom, εχ — ex and the ablative case (ημων — hēmōn), but in different senses to correspond with εχηλταν — exēlthan (they went out from our membership) and ουκ ησαν — ouk ēsan (they were not of us in spirit and life). For εχ — ex in the sense of origin see John 17:15, for εχ — ex in the sense of likeness, John 17:14.

For if they had been of us (ει γαρ εχ ημων ησαν — ei gar ex hēmōn ēsan). Condition of second class with ει — ei and imperfect tense (no aorist for ειμι — eimi).

They would have continued (μεμενηκεισαν αν — memenēkeisan an). Past perfect of μενω — menō to remain, without augment, with αν — an in apodosis of second-class condition.

With us (μετ ημων — meth' hēmōn). In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.

But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).

That they might be made manifest (ινα πανερωτωσιν — hina phanerōthōsin). Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.

They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light.

Anointing (χρισμα — chrisma). Old word for result (ματ — mat) and for the material, from χριω — chriō to anoint, perhaps suggested by the use of αντιχριστοι — antichristoi in 1 John 2:18. Christians are “anointed ones,” χριστοι — christoi in this sense, with which compare Psalm 105:15: “Touch not my anointed ones” (μη απσηστε των χριστων μου — mē hapsēsthe tōn christōn mou). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have “the oil of anointing” (το ελαιον του χρισματος — to elaion tou chrismatos Exodus 29:7), the Holy Spirit. This word in the N.T. only here and 1 John 2:27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.).

From the Holy One (απο του αγιου — apo tou hagiou). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. John 6:69; Acts 3:14.

And ye know all things (και οιδατε παντα — kai oidate panta). But the best MSS. read παντες — pantes rather than παντα — panta “Ye all know it.” This anointing is open to all Christians, not just a select few.

I have not written (ουκ εγραπσα — ouk egrapsa). Not epistolary aorist (1 John 2:14), but a reference to what he has just said.

And because no lie is of the truth (και οτι παν πσευδος εκ της αλητειας ουκ εστιν — kai hoti pān pseudos ek tēs alētheias ouk estin). Not certain whether οτι — hoti here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ — ek and πανουκουδεν — pān- ouk = ouden (no) as in 1 John 2:19.

The liar (ο πσευστης — ho pseustēs). The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question.

But (ει μη — ei mē). Except, if not.

That denieth that Jesus is the Christ (ο αρνουμενος οτι Ιησους ουκ εστιν ο Χριστος — ho arnoumenos hoti Iēsous ouk estin ho Christos). Common Greek idiom for ουκ — ouk to appear after αρνεομαι — arneomai like redundant μη — mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον — aeon they held) like the modern Jesus or Christ controversy.

This is the antichrist (ουτος εστιν ο αντιχριστος — houtos estin ho antichristos). The one just mentioned, Cerinthus himself in particular.

Even he that denieth the Father and the Son (ο αρνουμενος τον πατερα και τον υιον — ho arnoumenos ton patera kai ton huion). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John 5:23.).

Hath not the Father (ουδε τον πατερα εχει — oude ton patera echei). “Not even does he have the Father” or God (2 John 1:9).

He that confesseth the Son (ο ομολογων τον υιον — ho homologōn ton huion). Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8).

As for you (υμεις — humeis). Emphatic proleptic position before the relative ο — ho and subject of ηκουσατε — ēkousate a familiar idiom in John 8:45; John 10:29, etc. Here for emphatic contrast with the antichrists. See 1 John 1:1 for απ αρχης — ap' archēs (from the beginning).

Let abide in you (εν υμιν μενετω — en humin menetō). Present active imperative of μενω — menō to remain. Do not be carried away by the new-fangled Gnostic teaching.

And this is the promise (και αυτη εστιν η επαγγελια — kai hautē estin hē epaggelia). See 1 John 1:5 for the same idiom with αγγελια — aggelia (message). This is the only instance of επαγγελια — epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit.

He promised (αυτος επηγγειλατο — autos epēggeilato). First aorist middle indicative of επαγγελλω — epaggellō Αυτος — Autos (he) is Christ as is seen in 1 John 3:3 by εκεινος — ekeinos f0).

Concerning them that would lead you astray (περι των πλανωντων υμας — peri tōn planōntōn humas). “Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω — planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29).

And as for you (και υμεις — kai humeis). Prolepsis again as in 1 John 2:24.

Which ye received of him (ο ελαβετε απ αυτου — ho elabete ap' autou). Second aorist active indicative of λαμβανω — lambanō a definite experience, this anointing (χρισμα — chrisma), from Christ himself as in 1 John 2:20. This Paraclete was promised by Christ (John 14:26; John 16:13.) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit.

That any one teach you (ινα τις διδασκηι υμας — hina tis didaskēi humas). Sub-final use of ινα — hina and the present active subjunctive of διδασκω — didaskō “that any one keep on teaching you.”

Teacheth you (διδασκει υμας — didaskei humas). Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” (αλητες — alēthes) and “no lie” (ουκ εστιν πσευδος — ouk estin pseudos), according to John‘s habit of positive and negative (1 John 1:5). So he exhorts them to “abide in him” (μενετε εν αυτωι — menete en autōi imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (John 15:4.).

And now (και νυν — kai nun). John tenderly repeats the exhortation, “keep on abiding in him.”

If he shall be manifested (εαν πανερωτηι — ean phanerōthēi). Condition of third class with εαν — ean and first aorist passive subjunctive as in 1 John 2:19; Colossians 3:3. A clear reference to the second coming of Christ which may be at any time.

That we have boldness (ινα σχωμεν παρρησιαν — hina schōmen parrēsian). Purpose clause with ινα — hina and the ingressive second aorist active subjunctive of εχω — echō “that we may get boldness.”

And not be ashamed (και μη αισχυντωμεν — kai mē aischunthōmen). Likewise negative purpose (after John‘s fashion) with μη — mē and the first aorist passive subjunctive of αισχυνω — aischunō to put to shame.

Before him (απ αυτου — ap' autou). “From him,” as if shrinking away from Christ in guilty surprise. See 2 Thessalonians 1:9 for this use of απο — apo (from the face of the Lord).

If ye know (εαν ειδητε — ean eidēte). Third-class condition again with εαν — ean and second perfect active subjunctive of οιδα — oida If ye know by intuitive or absolute knowledge that Christ (because of 1 John 2:28) is righteous, then “ye know” or “know ye” (γινωσκετε — ginōskete either indicative or imperative) by experimental knowledge (so γινωσκω — ginōskō means in contrast with οιδα — oida).

Is begotten (γεγεννηται — gegennētai). Perfect passive indicative of γενναω — gennaō stands begotten, the second birth (regeneration) of John 3:3-8.

Of him (εχ αυτου — ex autou). Plainly “of God” in 1 John 2:9 and so apparently here in spite of δικαιος — dikaios referring to Christ. Doing righteousness is proof of the new birth.