Chapter 2

1 He comforteth them against the sins of infirmity. 3 Rightly to know God is to keep his commandments, 9 to love our brethren. 15 and not to love the world. 18 We must beware of seducers: 20 from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life.

1. Little children. Gr. teknia (see on John 13:33), a diminutive form of tekna, “children” (see on Rom. 8:14). It might be rendered “dear children,” for the diminutive is used to express endearment rather than size or age. In the NT only the Saviour and His beloved disciple used this word (John 13:33; 1 John 2:12, 28; 3:7, 18; 4:4; 5:21), apart from its possible use by Paul in Gal. 4:19. The tenderness of this expression may imply that he was addressing his own converts.

The aged apostle could appropriately call even fathers “little children” (1 John 2:12–14). He regarded all Christians as members of one great family whose Father is God (cf. Eph. 3:14, 15) but in which there were many human fathers and sons. This does not indicate, however, that John accepted the title of “father.” Christ had enjoined His disciples not to call one another by any name that would signify control over a man’s conscience or over what he is to believe (Matt. 23:7–9; cf. DA 613).

These things. The reference may be to the preceding chapter or to the contents of the whole epistle. Either view would seem to satisfy the writer’s intention.

Write I. In ch. 1:4 John writes in the plural, but here he is being still more intimate and limits the reference to himself, even as he addresses his readers, “my little children.”

Sin not. The Greek tense shows that John is here speaking of specific acts of sin (cf. on ch. 3:9). John would have his readers avoid committing even a single act of sin. There is no real break in thought between chs. 1 and 2, both of which encourage Christians to appropriate divine power to live above sin. However, in ch. 1:10 John has warned against claiming freedom from sin. Does he mean by this that he expects men to be content to go on sinning? Certainly not! Complete freedom from sin is the goal set before God’s children, and every provision has been made for them to reach it (see on ch. 3:6).

If any man sin. That is, commit a definite act of sin. Although the Christian’s goal is sinlessness. John here acknowledges the possibility of the sincere Christian’s committing a sin (cf. on ch. 1:7–9). He does this, not to condone sin, but to introduce One who can save him from sin into which he may have fallen.

We have. John again includes himself with his readers, perhaps to emphasize that Christ has become the advocate for all Christians.

Advocate. Gr. parakleµtos (see on John 14:16). Parakleµtos is used in the NT only by John. In the Gospel the word refers to the Holy Spirit; here, by John’s own identification it refers to the Son in His work of salvation. It is clear, then, that the writer sees both the Son and the Spirit as performing the office of parakleµtos. The translation “mediator,” or “intercessor,” would here seem preferable to “advocate.”

With the Father. “With”is here a translation of pros, the same Greek word that is used in ch. 1:2 and John 1:1, 2. It indicates the intimate association between the Advocate and the Fathers—the Mediator stands in God’s very presence, on equal terms with Him (see on John 1:1; Heb. 7:25).

Jesus Christ. See on Matt. 1:1; Phil. 2:5.

The righteous. Gr. dikaios (see on Matt. 1:19). It is because He is still righteous after having been tempted in all points like as we are (Heb. 2:18; 4:15; 7:26) that Christ is fitted to be our High Priest and Advocate. Had He sinned He could not have stood before the Father; had He not experienced temptation He could not have been our true representative. The Gnostics claimed that every being harbors light and darkness in varying proportions, and concluded from this that sin had a small place even in the Saviour’s character. But this false teaching is here stoutly refuted by the apostle.

2. Propitiation. Gr. hilasmos, “expiration,” from hilaskomai, “to be merciful” (Luke 18:13), “to make reconciliation for” (Heb. 2:17). See on Rom. 3:25. In pagan usage a “propitiation” was a gift or sacrifice intended to appease the wrath of a god and to render him friendly or forgiving. But our God has no need to be appeased or to be reconciled to us, for He loves men even while they are sinners (Rom. 5:8; Rev. 13:8). It is we who stand in need of to being reconciled to God (2 Cor. 5:18, 19). The Greek construction here emphasizes that Christ is Himself the propitiation as well as the propitiatory. He is both priest and victim.

For our sins. Or, “concerning our sins,” the sphere in which “propitiation” operates. If there were no sin, there would be no need for propitiation, but John acknowledges that even Christians have sinned and offers the assurance that “Jesus Christ the righteous” has taken care of that sin by His expiatory death. He offers His own blood for the removal of our sins (John 1:29; Heb. 9:25, 26; DA 652).

The whole world. The preceding words, “the sins of,” are supplied. The complete clause may be translated, “but also concerning the whole world.” Some have interpreted this as referring to the sum total of sin in the world. However, the addition of the supplied words makes the statement accord with the scriptural teaching that Christ died to bear away the sins of the whole world (see John 1:29; Heb. 2:9; 2 Peter 3:9). The sins of every man, woman, and child were placed upon the Saviour. However, this does not mean universal salvation, for the Bible is explicit that salvation is ours only as we individually accept the offered salvation.

3. Hereby. Gr. en toutoµ, literally, “in this,” pointing forward to the qualification made in the second half of the verse, “if we keep his commandments” (cf. v. 5; ch. 3:16, 19; etc.). In his Gospel, John frequently uses a similar phrase “through this” (dia touto) to refer back to what has gone before and to carry the argument a step further (John 5:16, 18; John 8:47; etc.). But in this epistle en toutoµ generally refers to what follows (cf. on ch. 4:9).

We do know that we know. The Greek verbs are of different tenses. To convey the distinction between these tenses the clause may be rendered, “We are knowing that we have come to know and still know.” John frequently uses the verb “to know” (John 14:7; 17:3, 25; 1 John 2:4, 5, 13; 3:1; 4:2) in connection with “God” to denote, not merely a knowledge of Him, but a personal acquaintance with Him (cf. on John 17:3). This experience is an effective barrier against the inroads of the heretical Gnostic teachings concerning Christ already referred to (see pp. 625, 626).

Him. That is, Christ, the Advocate (v. 1), the Propitiation (v. 2). A life conformed to the will of God is the only sure evidence that a person knows God. Throughout this epistle, John continues to contradict the Gnostic claim that knowledge alone is of value and that conduct is of no particular importance in determining a man’s standing with God. The apostles declare that it is not hearers of the Word who are justified, but doers thereof (Rom. 2:13; James 1:22, 23). Pious claims must be balanced by moral conduct.

Keep his commandments. The verb translated “keep” (teµreoµ) expresses the idea of observing, or keeping close watch. Here it entails an inner purpose that results in conforming our acts with the will of God as expressed in His “commandments.” For comment on “commandments” (entolai) see on Matt. 19:17; John 14:15. John uses the phrase “keep my commandments” and its equivalent “keep my words,” or similar phrases, many times in his writings (John 14:15, 23; 1 John 3:22, 24; 5:2; 2 John 6; Rev. 3:10; 12:17).

4.He that saith. Compare on ch. 1:6. It is probable that there were those who, influenced by such heresies as Docetism (see p. 625), actually claimed to know Christ while disregarding His commandments. It is to such persons that John obliquely refers to avoid naming them or specifically including his readers among their number (cf. ch. 2:6, 9). There was no excuse for these deceptive teachings in the church, for Christ had emphatically declared that he who is willing to receive truth will have it revealed to him (see on John 7:17), and that those who truly love Him will keep His commandments (see on ch. 14:15).

Is a liar. Such a person’s character, as well as his profession, is false; by these he proves that “the truth is not in him” (cf. on ch. 1:6, 8). Note again the use of both the positive and negative expressions (cf. ch. 1:5, 6, 8, 10).

5. Whoso keepeth. The apostle is not content to leave his readers with the negative picture, but immediately paints the positive aspect, to encourage the faithful.

In him verily. Rather, “truly in him,” with the word for “truly” in the emphatic position in the Greek, to point the contrast to the false claims mentioned in v. 4.

Love of God. This may be love for God on the part of man, or God’s love as bestowed upon man. In this epistle John uses the phrase in both senses but appears to refer chiefly to God’s love for man (ch. 4:9; cf. chs. 3:1, 16, 17; 4:14, 16; but see chs. 2:15; 5:3). “Love is of God” (ch. 4:7). All true love comes from God, and he who is motivated to keep the Lord’s commands does so by virtue of love that is derived from God. For comment on “love” (agapeµ) see on Matt. 5:43, 44; 1 Cor. 13:1.

Perfected. Gr. teleiooµ, “to bring to an end,” “to complete,” “to perfect.” Instead of “is … perfected” we should read “has been perfected.” For the adjective teleios see on Matt. 5:48.

Hereby. See on v. 3. In the present instance “hereby” may refer to the keeping of God’s word Word (v. 5), or to walking as Christ walked (v. 6). Both states give evidence of being in Christ.

In him. That is, in Christ. For comment on this phrase, which occurs frequently in the NT, see on 2 Cor. 5:17; Eph. 1:1; cf. on John 15:4; Gal. 2:20.

6. He that saith. See on v. 4. Here reference is to all who profess Christ, whether in sincerity or otherwise.

Abideth. Gr. menoµ, “to tarry,” “to continue to be present,” “to remain,” “to abide.” John makes frequent use of menoµ—41 times in his Gospel and 26 times in his epistles. In his writings it often has a mystic sense to indicate the union that exists between God and Christ (John 14:10) and the similar union that should exist between Christ and the believer (John 15:4–10; 1 John 2:24, 28; 3:6, 24). The phrase “abide in him” is John’s equivalent of Paul’s “to be in Christ” (see above under “in him,” v. 5). Although the phrase has a mystical meaning, it is also intensely practical and concerns the everyday life of the Christian.

Ought. Gr. opheiloµ, “to owe,” with reference to debts (Matt. 18:28; etc.); “to be under obligation” to do something (John 13:14). John uses it four times in his epistles (here and in 1 John 3:16; 4:11; 3 John 8). In Biblical usage opheiloµ conveys a strong sense of moral obligation.

To walk. Gr. peripateoµ (see on Eph. 2:2), used commonly in the NT with reference to Christian conduct (cf. on 1 Thess. 2:12).

Even as he walked. In His earthly life Jesus left a perfect example for all men to follow. The Christian needs to be thoroughly acquainted with that sinless life in order to copy it and apply its principles to conditions under which he himself must live. John insists that he who claims to abide in Christ should give daily evidence that he is emulating his Saviour. The life that he is emulating his Saviour. The life must tally with the profession (SC 58, 59).

7. Brethren. Textual evidence favors (cf. p. 10) the reading “beloved.” Here it would be fitting for John, by way of introducing a section dealing with love for the brethren (vs. 7–11), to address his readers by either term of endearment, “brethren” or “beloved.”

New. Gr. kainos, “new” in quality rather than age. Here it may be rendered “new kind of.” In the next clause the word used for “old” (palaios) refers to age, to the “commandment” that was given long ago. Here John disclaims any intention of giving his readers a new kind of “commandment” because of the old is adequate. The context (vs. 9–11) indicates that the “commandment” spoken of is love toward one’s brother (see on John 13:34).

From the beginning. Probably, from the beginning of the readers’ Christian experience, though some suggest that it refers to the giving of this “commandment” by Christ, or even earlier at Sinai (see on Matt. 22:39, 40).

Word. Gr. logos, here, “a body of teaching,” “a message.” John refers to earlier instruction as a result of which the “brethren” had embraced the Christian faith.

8. Again. This verse provides an explanation of the preceding verse.

New commandment. The “old” commandment was sufficient, had man but heeded its counsel. But men so obscured the true purpose of the law that they altogether lost sight of its spiritual quality. In His teachings, most particularly in the Sermon on the Mount, Christ removed the accretions of the ages and revealed the original luster of “the … commandment” (see on Matt. 5:22). So bright and meaningful did the instruction appear that it could appropriately be described by John as a “new” commandment (see on John 13:34).

Which thing. That is, the “new commandment.”

In him and in you. The repetition of the preposition suggests that there is a difference between the way this statement is true in Christ and in the believer. In Christ, the commandment needed no renewal; for it was an expression of His character. In us, the commandment must be put to work to transform our characters, in order that they may be “true.” This is accomplished when we love one another as Christ has loved us.

Darkness. See on John 1:5.

Is past. Gr. paragoµ, “to go by,” “to go away,” in the form here used, “is passing away.” In v. 17 paragoµ describes the transitory nature of the sinful world. The present tense—“is passing away,” “is shining”—shows that John realized that the darkness would not be immediately dispelled. The conquest of darkness by the “true light” would be gradual, but certain. This darkness is the ignorance, voluntary or otherwise, that prevents men from seeing the true nature of God’s Word.

The true light. That is, the revelation of God through Jesus Christ (see on John 1:4–9).

Now shineth. Literally, “already is shining.” Since the incarnation true light had been shining on the sin-darkened world and men had less excuse than before for dwelling in darkness. The coming of Jesus placed a new responsibility, as well as a new blessing, upon men.

9. He that saith. See on v. 4. John again appears to refer to heretical teachings, such as those of the Gnostics. He has already contrasted light with darkness chs. 1:5–7; 2:8 and truth with falsehood chs. 1:8–10; 2:4. Now he deals similarly with love and hate (ch. 2:9–11).

In the light. The state of those who are truly “in the light” is implied in ch. 1:5–7 (see comment there).

Hateth. Nothing is said about the degree of hatred. It can exist as a state of passive “nonloving,” as an active dislike, or as a malignant hate that seeks to harm its object. The slightest trace of hatred is sufficient to show that the God of love does not have full sway in the heart (Matt. 5:21, 22; MB 55–58).

Brother. Except when specifying family relationship, the word “brother” in the writings of John usually refers to a member of the Christian church. Though hatred of anyone would mean that a man is in darkness, John is particularly concerned with Christian relationships.

Darkness. See on ch. 1:5. He who claims spiritual enlightenment yet harbors hatred for a fellow believer clearly demonstrates that he is dwelling in spiritual darkness even “until now,” that is, at the very moment he makes the false claim.

10. He that loveth. God is love (ch. 4:8), God is light (ch. 1:5), and he who keeps on loving his brother despite circumstances that might produce hatred, must be living a life with God, and therefore dwelling in His light.

Occasion of stumbling. Gr. skandalon (see on Matt. 5:29; 16:23; 1 Cor. 1:23).

In him. Or, “in it.” The Greek may be taken either way. “In him” would refer to the man who loves his brother, whereas “in it” would refer to “the light” (cf. John 11:9, 10). Comparison with 1 John 2:11 may imply the latter. If so, v. 10 would constitute the first member of an antithesis (light causes no one to stumble), and v. 11 the second (darkness blinds the eyes).

11. He that hateth. Such a man is a complete contrast to the loving one (v. 10). Instead of abiding, or dwelling, in God’s life-giving light he dwells in spiritual darkness.

Walketh. See on v. 6. The act of hating his brother has affected other areas of the man’s life to the extent that his life is altogether dark.

Whither he goeth. The complete expression is a quotation from Christ’s own words (John 12:35). It would be strange if the beloved disciple did not echo some of his Master’s sayings. The hater doubtless thinks he knows where he is going, but he is deluded. He is unaware of his ultimate destination. Were he aware of it he would probably change his manner of life. See Prov. 14:12.

Darkness hath blinded. Blindness has already occurred. Light is essential to sight, and he who rejects light loses the ability to see. The idea that the rejection of light leads to spiritual blindness is also found in the OT (cf. Ps. 82:5; Eccl. 2:14; Isa. 6:10). On the other hand, the man who chooses to dwell in light receives further illumination and guidance (Prov. 4:18, 19).

No metaphor can adequately picture the condition of those who hate their brethren. The blind man dwells in darkness and knows he is blind, but those whom Satan has blinded think they see when they do not. They see themselves as superior beings walking an enlightened road to a delectable end (see on Gen. 3:6).

12. I write. From general considerations (chs. 1:4 to 2:11) the apostle turns to specific problems (ch. 2:12 and on). First, however, he lists his reasons for writing, naming particular groups. Four times he says, “I write” (vs. 12, 13), and twice “I have written” (v. 14). The significance of the difference in tense has been much discussed. Some think that by “have written” John refers to his Gospel. But there is no conclusive evidence that the Gospel had been written prior to the epistle (see pp. 624, 625). Others see in it reference to a previous epistle, now lost. Others suggest that John is only varying his language to avoid monotonous repetition. But he, more than other NT writers, is unafraid of apparent monotony where he deems it an effective literary device, and his variations are rarely without significance. Accordingly, others suggest that by the present tense John refers to what he is about to write, and by the past, to what he has already written.

Little children. Gr. teknia (see on v. 1). That the word embraces all faithful church members, old as well as young, is clear from the remainder of the verse. Messages to specific age groups appear in vs. 13, 14.

Because. Gr. hoti, “that,” or “because.” Some favor “that,” thinking that John means to remind his readers that their sins are forgiven. While such a rendering is possible here, it is not acceptable in vs. 13, 14, where hoti again occurs.

Are forgiven. That is, “have been forgiven.” The Greek tense indicates the continuing result of a past act of forgiveness. See on ch. 1:9.

His name’s sake. Or, “because of His [Christ’s] name,” “on account of His name,” “for the sake of His name” (see on Ps. 31:3; Acts 3:6, 16; cf. on Acts 4:12). The Father forgives the sin of the repentant sinner because of Christ’s “name,” that is, by virtue of His character and work. Because the forgiving power of the Saviour’s name was personally known to John’s readers, the apostle feels free to discuss deep spiritual truths with them. Forgiveness had opened a new world before them, and he proposes to help them explore it.

13. I write. See on v. 12.

Fathers. This is an unusual form of NT address. In the OT the term frequently refers to ancestors (Gen. 15:15; 31:3; etc.) and is so used in the NT (Acts 3:13, 22, 25; etc.). “Fathers” may also be the elders, or leaders, of the people (Acts 7:2; 22:1). Here it appears that John is addressing the older men, whether literal fathers or not, in contrast with the following group, “young men.” The “fathers” may have been long in the Christian way, in addition to being advanced in years, and would thus have attained to spiritual maturity.

Because. See on v. 12.

Have known. Gr. ginoµskoµ (see on v. 3). It is unlikely that any of John’s readers knew Christ personally, in the flesh, but all were privileged to cultivate a real spiritual acquaintance with Him. It is our privilege to enjoy the same inner conviction of fellowship with the Saviour (cf. on Phil. 3:10). All Christians should be able to testify with Paul, “I know whom I have believed” (2 Tim. 1:12).

Him that is from. Comparison with ch. 1:1–3 confirms that John is here speaking of the Son. At the end of the verse he attributes a knowledge of the Father to all believers.

Young men. John divides his readers into two groups, “fathers” and “young men.” Whoever is not in the first will be in the second.

Overcome. Gr. nikaoµ, “to conquer.” Of the 28 times nikaoµ is used in the NT, 6 occur in this epistle and 18 in other writings of John. The thought of Christian victory occupies a prominent part in the apostle’s thinking. The Greek indicates that the believers had conquered in the past and were enjoying the fruits of their victory.

The wicked one. That is, the devil (cf. on John 17:15). The victory that the believers had gained was not only over their own wrong desires and wayward habits, but also over the malignant hatred and skillful temptations of the adversary himself (cf. on Matt. 4:1). In this age of increased knowledge and boastful skepticism few realize the power of the evil one and his myriad helpers. Men like to feel that they are masters of their own destiny, and forget that ever since Adam sinned all men have been slaves of the evil one. The only escape from such bondage is by the use of the one personal power that remains to men—the power to choose another Master and to yield their weak wills to Him. Christ will then release them from the devil’s thralldom and will control them for good (Rom. 6:13–23).

I write. Textual evidence favors (cf. p. 10) the reading “I have written.”

Little children. Gr. paidia, a term that does not convey the same note of affection as teknia (see on v. 1), but stresses, instead, the idea of subordination and dependence, and implies a need of guidance. Like teknia, it doubtless includes all the believers, old and young (see on v. 12).

The Father. That is, God. In v. 12 the apostle had credited the believers with knowledge of sins forgiven; here he attributes to them a personal knowledge of the true God. John stresses this knowledge in his epistles and in his Gospel, realizing that it is essential to eternal life (see on John 17:3).

14. Have written. See on v. 12.

Fathers. Compare v. 13. The intimate knowledge of the Saviour that comes from long experience is the most important thing John can attribute to them. Those who have known God must also have known the Son, through whom alone God can be known (see on John 1:18).

Ye are strong. John expands his address to the young men. In v. 13 he records their victory over the devil. Now he reveals the enabling factor in that conquest (cf. Eph. 6:10–18).

Word of God. At first glance it might be thought that John here refers to the incarnate Word (cf. on John 1:1–3; 1 John 1:1–3). But it seems clear that he is here thinking of the written Word, the Holy Scriptures, which can “abide,” or be hidden, in the heart (John 15:7; Ps. 119:11).

The Word of God in the heart both inspires and equips the soldier of the cross to fight the good fight (see on Eph. 6:17). It reveals the fallen state of man, the craft and malice of Satan, the saving power of Christ exerted through the Holy Spirit, the high standard men are to reach through devotion to it, and the glorious reward of the overcomer. The Saviour Himself used the written Word in His struggle with the tempter (Matt. 4:1–11). Fighting man’s battle as a man, the Saviour had no keener weapon than the words which the Holy Spirit had inspired for just such occasions (Matt. 4:4, 7, 10). It is only as Christians follow Christ’s example, filling their memory with God’s precious Word and following its counsel, that they can gain the victory over self and sin.

Overcome. As with the fathers, John repeats his reason for commendation (cf. v. 13).

15. Love not. Having given his reason for writing to them and for expecting them to heed his counsel, John proceeds to warn the younger men of the things they must avoid. He does so in a direct, unequivocal manner, using the present imperative of the verb “to love” (agapaoµ; see on Matt. 5:43; John 21:15). His word of warning may be rendered “stop loving,” or “do not continue to love.”

World. Gr. kosmos, the “world,” considered as an orderly arrangement of things or people (see on Matt. 4:8; John 1:9). In the NT kosmos often represents the ungodly multitude, alien and hostile to God, or worldly affairs that lead away from God. John uses kosmos more than 100 times in his writings, and more than any other NT author. In most instances he conveys a picture of the world as being alien and hostile to God and in opposition to His kingdom. This usage may reflect concern for false teachings that later developed into Gnosticism, with its dualism, its belief in the struggle between darkness and light, between matter and spirit, between the Demiurge and the true God (see Vol. VI, pp. 54-57).

Accordingly, when John bids his readers, “Love not the world,” he is not thinking of the earth as it came from the hand of the Creator, but of earthly elements, animate and inanimate, that Satan has marshaled in rebellion against God. John knows how attractive these can appear, and bids Christians to beware of them and to resist their seductive power. Hatred for the world of sin will not prevent the Christian from trying to help the sinner; rather it will enable him the more effectively to love the victim of sin. God Himself is our example in this respect (John 3:16).

The things. That is, the separate parts that together compose the kosmos. Things that have no good use must be avoided entirely, and many things good in themselves may come between man and God. Houses and lands, clothing and furniture, relatives and friends, are worth-while possessions. But when any of these is made a center of attention, to the detriment of spiritual life, it takes the place of God and becomes an idol (see on Matt. 10:37; Luke 14:26). To be sure, self is always what actually comes between a man and his God.

If any man. Again the apostle makes a conditional statement when he must have known many who had given the love of the world a place in their hearts (cf. on ch. 1:6). Those who allow their affections to dwell on interests that are opposed to God do not truly love Him. The Christian cannot serve, or love, both God and mammon (see on Matt. 6:24).

Love of the Father. Textual evidence may be cited (cf. p. 10) for the reading “love of God.” If the better-attested KJV reading be retained, this is the only instance where the words “love of the Father” occur in the Bible. The phrase refers to the believer’s affection for his heavenly Father, not to the Father’s love for His earthly children (see on v. 5; cf. on Rom. 5:5; 2 Thess. 3:5). Even when we permit the love of the world to enter our hearts God still loves us, for He loved us before we ever thought of repenting and serving Him at all (Rom. 5:8).

16. For. Or, “because” (cf. on v. 12). John now states the reason for the categorical statements of v. 15.

Lust. Gr. epithumia, “desire,” “craving,” “longing” (see on Matt. 5:28; John 8:44; Rom. 7:7).

Flesh. The sensuous nature of man in which “dwelleth no good thing” and which lusteth to evil (Rom. 7:18; cf. Rom. 8:1). The lust of the flesh is the craving of the flesh for indulgence in evil.

John does not speak of the body, which the Gnostics later claimed to be intrinsically evil. The NT writers regard the human body as having a capacity for both good and evil, and thus subject to the redemption purchased by Christ (Rom. 12:1; 1 Cor. 6:15; Phil. 1:20; 3:21). The expression “lust of the flesh” includes all strong desires for indulgence contrary to the will of God. The apostle was not accusing his readers of heinous sin, but warning them of the inherent enmity that exists between God and all forms of sin. He trusted that the warning would serve to save them from sin’s snares.

Lust of the eyes. If “lust of the flesh” applies particularly to sins arising from the body, “lust of the eyes” may be understood to refer to mental pleasure stimulated through sight. Much of the sinful pleasure of the world is experienced through the eyes (see on Matt. 5:27, 28). Many who would hasten to disclaim any intention of indulging in open sin themselves are eager to read about sin, to study it in a picture, or to watch it depicted upon a screen. Here the words of 1 Cor. 10:12 apply: “Let him that thinketh he standeth take heed lest he fall” (cf. on Gen. 3:6). John may have been thinking of spectacles of brutalizing sports in the Roman arena, where men fought each other or wild animals to the death. Those spectacles aroused the same morbid curiosity that sadistic sports do today.

Pride. Gr. alazoneia, “vainglory,” “boasting,” “display” (cf. on James 4:16).

Life. Gr. bios, here, “manner of life” (see on Rom. 6:4). The expression “pride of life” implies a materialistic satisfaction with worldly goods, a state of mind that substitutes the material for the spiritual. All, in varying degrees, are prone to such pride and need to guard against it. Some take undue pride in their work, others in their possessions, their own beauty, or their children.

Of the Father. Literally, “out of the Father.” Neither the lust nor the pride of which John has just spoken proceeds from the Father. Both undesirable qualities originated with Satan (cf. John 8:44).

Of the world. Hence, at enmity with God (see on v. 15).

17. The world. See on v. 15. Here the term apparently refers to principles that oppose God and that produce the lusts discussed in v. 16.

Passeth away. Or, “is passing away” (see on v. 8). John reminds his readers that the questionable objects of men’s love are transitory. Many of them may now appear permanent and important, but they will all come to an end. Accordingly, what is to be gained by coveting them and pinning the affections upon them?

He that doeth. See on Matt. 7:21. The doer of God’s will applies God’s revealed will to his own daily life, in contrast with the man who ignores God and prefers the enticing ways of the world.

Abideth. Gr. menoµ (see on v. 6).

For ever. Gr. eis ton aioµna (see on Matt. 13:39; Rev. 14:11). The apostle stresses the contrast between the transitory life of the lover of the world and the abiding experience of the doer of God’s will. Death may overtake the faithful Christian, but he has the assurance of eternal life and may thus be said to abide “for ever” (see on John 10:28; 11:26).

He who loves the world loves what is temporary, what has become so fully identified with death and sin that it must perish with them. With the passing of the world and its sinfulness the lover of sin also passes away, but he who sets his affections on the eternal God and on His everlasting kingdom and its ever-living principles of righteousness will abide forever.

18. Little children. Gr. paidia (see on v. 13; cf. on v. 1).

The last time. Literally, “a last hour.” Absence of the definite article in the Greek often stresses quality and may, as here, indicate the uniqueness of an event. John is speaking of the one and only “last hour.”

Mention of this final hour follows naturally the thought of v. 17. Consideration of the transitory nature of “the world … and the lust thereof” brings the reader face to face with thoughts of the end of earthly things, with the arrival of the “last hour,” and with the appearing of the Saviour (v. 28; cf. ch. 3:2).

The implication of the apostle’s words needs to be studied against the circumstances in which they were given. The writer had lived with Jesus, had heard of His return from His own lips. Now old, he was living amid the political and social turmoils of the Roman world, and it was natural that his mind should be filled with the hope of personally seeing his Lord’s return. He wished to share that hope with others. All other events were of secondary importance, compared with the prospect of that longed-for reunion. Compare John 14:1–3; 1 Thess. 4:16, 17.

It should be remembered that the chief concern of the Bible writers was spiritual rather than chronological, that they sought to prepare their readers to meet Jesus, not to provide them chronological data on the last days (cf. on Acts 1:6, 7). John’s message had the immediate value of encouraging his fellow Christians to live in anticipation of Christ’s soon return. It stimulated them to live, as all Christians should, as if each day were their last. The solemn pronouncement, “It is the last time,” would also stir the believers to more fervent witness, by which Christ’s advent would be hastened. See Additional Note on Rom. 13; see on Matt. 24:34; Rom. 13:11; 2 Peter 3:12; Rev. 1:1.

Ye have heard. That is, either from John or from other accredited Christian teachers. The believers had been well instructed concerning last-day events (cf. 2 Thess. 2:3).

Antichrist. Literally, “the antichrist.” Important textual evidence may also be cited (cf. p. 10) for the omission of the article. The word “antichrist” is a transliteration of the Greek antichristos, a name formed from anti, “against,” or “instead of,” and christos, “Christ.” The word may therefore mean one who opposes Christ, or one who claims to take the place of Christ, or one who combines both these functions. The title vice-Christ, or vicegerent of Christ, would convey a similar idea when used of one who falsely claims to be vested with Christ’s authority.

The name “antichrist” is used in the NT only by the apostle John (here, and in 1 John 2:22; 4:3; 2 John 7), but he gives no definite clue for identifying any specific person, persons, or organization. He assumes that his readers are already acquainted with “antichrist,” that they expect his coming, and that they believe his appearing indicates the nearness of the last days. John doubtless thought of such heresies as the contemporary Docetic and Cerinthian forms of Gnosticism (see Vols. VI, pp. 54–58; VII, pp. 625, 626; see on 1 John 2:22; 2 John 7).

It is well to remember that the original “antichrist” is Satan, who has opposed Christ through various human agencies. Long ages before man was created Satan sought to displace Christ (see on Isa. 14:12–14; Eze. 28:12, 13), and ever since has inspired all opposition to God and His Son Jesus Christ (cf. on 2 Thess. 2:8, 9).

Shall come. Literally, “cometh,” or “is about to come” (cf. on John 14:3). The form of the verb stresses the certainty of an event that was still future when the believers first heard about it. John goes on to explain that the prophecy concerning the coming of “antichrist” is in process of fulfillment as he writes.

Are there. Literally, “have come to be,” or “have arisen.”

Many antichrists. The plural indicates that John did not have any one particular manifestation in mind, but classed all heretical opponents of truth as “antichrists.” Although Christianity was yet in its infancy, various false teachings had already gained ground and were making inroads on the young church (see Vol. VI, pp. 52–59).

Whereby we know. Lamentable though apostasy be, John sees it as a sign of the approaching end and warns his readers accordingly.

19. They went out from us. Or, “they departed from us.” The defection of the false teachers of v. 18 had already taken place. His readers did not need to be told the circumstances of the apostasy, with which they were doubtless familiar. Whether the antichrists and their followers voluntarily withdrew from the church or whether they were excommunicated is not known. It is clear, however, that these false teachers had originally professed Christianity.

Were not of us. They had not experienced genuine repentance and at heart never truly belonged to the church. Doubtless, however, they had convinced themselves that their false teachings concerning the nature of Christ were true.

Continued. Gr. menoµ, “to abide,” a word John often uses (see on v. 6). Had the departed members truly belonged to the church they would have remained with it and shared in its spirit. Their departure proved the weakness of their connection with Christ and the church.

Made manifest. While the false teachers remained within the church it was not easy for the faithful to discern their true character. But when they left the church their heresy was revealed, and it became evident that they had never truly belonged to Christ.

They were not all of us. Rather, “they all were not of us.” The Greek makes clear that, at heart, none of the apostates ever really belonged to the church. On the basis of John’s declaration here some have concluded that these apostates had been predestined to be lost and that no true Christian can fall from grace. However, John warns his readers against the dangers that beset the Christian’s pathway (vs. 15–17) in view of the possibility that some who belonged to Christ might be led astray thereby. If they depart from the church, it is by virtue of their own choice (see on John 10:28), not some irrevocable divine decree. Concerning Bible predestination see on John 3:17–21; Rom. 8:29; Eph. 1:4–6; cf. 1 Peter 1:2.

20. An unction. Gr. chrisma, “an anointing,” from chrioµ, “to anoint” (see on Matt. 1:1). The use of chrisma may have been suggested by the use of antichristos in v. 18. Compare on Matt. 3:11; Luke 24:49.

Holy One. The OT speaks of God as the Holy One of Israel (Ps. 71:22; Isa. 1:4; etc.); the NT specifically applies the title to Christ (Mark 1:24; Acts 3:14; see on John 6:69). John knew that the Holy Spirit was given by the Father through the mediation of the Son (John 14:16, 26), and the reference here may therefore be either to the Father or to the Son.

Ye know all things. Important textual evidence may be cited (cf. p. 10) for the reading “ye all know.” According to this reading John does not say that the Christian possesses all knowledge, but that all Christians have knowledge. However, the original reading is well supported and need not be taken to imply that the Christian possesses all knowledge, but simply that the Christian possesses all knowledge essential for his salvation. In the OT the anointing had been restricted to priests, rulers, and prophets (Ex. 29:7; 1 Sam. 9:16; 1 Kings 19:16), but under the new covenant all believers are anointed and all receive the divinely imparted knowledge that guides to life eternal (see on John 14:26; 16:13).

21. I have not written. Tactfully, the apostle does not address his readers as if they need instruction, but appeals to them in terms of the knowledge they already possess (cf. on vs. 12–14).

Ye know it. That is, ye know the truth. The true Christian has no need to fear opponents’ claims to superior knowledge. His continued anointing by the Holy Spirit imparts to him the knowledge essential to salvation and the ability to use that knowledge skillfully in the cause of truth.

No lie. The clause reads literally, “every lie out of the truth is not,” that is, every trace of untruth comes from a different source than that from which truth issues. Truth comes from Christ; lies, of every kind, can eventually be traced back to Satan, the father of lies (see on John 8:44).

22. Who is a liar? Rather, “Who is the liar?” that is, who is the great liar?

He that denieth. John has already warned of the presence of false teachers (vs. 18–21), and now proceeds to identify their doctrine. The Greek implies habitual denial.

Jesus is the Christ. See on Matt. 1:1; Phil. 2:5. John sets forth as primary the belief that Jesus of Nazareth is the Christ, the Anointed One, the Messiah, the Son of God, the Saviour of the world (see on Luke 1:35; John 1:14; see Additional Note on John 1). He who denies this has denied the central historical fact of redemption and has thereby made his own salvation impossible (see on Acts 4:12). There can be no more destructive perversion of Christianity than a denial of the deity of Jesus. Docetism, and later Gnosticism and other heresies, grossly distorted the truth concerning Christ’s nature (see Vol. V, pp. 892, 893; Vol. VI, pp. 54–58), and it is to such denials that John primarily refers. For him, a present truth was full acceptance of Jesus as the incarnate Son of God, as he eloquently urges in his Gospel (John 1:1–3, 14) and in this epistle (here, and in chs. 4:1–3, 15; 5:1, 5). The same glorious truth needs emphatic proclamation today, together with messages designed especially for our own time (see on Rev. 14:6–12).

He is antichrist. Literally, “This is the antichrist.” See on v. 18. Here John plainly identifies the antichrist of whom he writes as any supposedly Christian teacher who denies the Father and the Son.

Denieth the Father. So close is union between the Father and the Son that it is impossible to weaken the position of the Son without thereby undermining respect for the Father (see on John 10:30). This the false teachers were doing. Those who refuse to accept the revelation of God in Christ misunderstand the nature and purposes of the Father also (see on John 1:18; 14:6, 9; 2 Cor. 5:19; cf. Matt. 10:32, 33).

23. Hath not the Father. Those who attacked Christ’s position may have felt that in so doing they in no way detracted from the Father. The apostle emphasizes their error by stating that such teachers do not possess the close communion with God they thought they enjoyed, and their profession would prove vain (cf. on 1 John 4:3; cf. Matt. 10:33).

Acknowledgeth. Or, “confesseth.” The last half of the verse appears in italics because this statement does not appear in the Greek text from which the KJV was translated. However, textual evidence favors (cf. p. 10) the inclusion of the statement. The construction harmonizes with the apostle’s literary device of clinching an argument with a negative or positive affirmation of his preceding statement, as the case may be.

24. Let that. Literally the complete sentence reads, “As for you, what you have heard from the beginning in you let it abide.” In this way John contrasts the antichrist with the faithful Christian.

Abide. Gr. meno (see on v. 6), rendered “remain” and “continue” later in the verse. Its Johannine force is more apparent if “abide” is used in each case, thus conveying the thought of “dwell.”

From the beginning. See on v. 7. John adjures his readers to retain the faith that had been delivered to them by the apostles or their associates. The writer assures them that if they do this they will continue to enjoy what the antichrists have forfeited, constant fellowship with the Son and the Father. This counsel is valid for the Christian today (cf. on Rev. 2:4).

25. This is the promise. For a similar construction see ch. 1:5. The assurance of the promise is given first, and the promise itself is stated later. The “he” who promised is Christ, through whom all God’s promises are made and fulfilled (2 Cor. 1:20). Some of the promises concerning eternal life are found in the Gospels (Matt. 5:1–12; John 3:15–17; 6:47; etc.).

Eternal life. (See on ch. 1:2).

26. These things. That is, the counsel contained in vs. 18–25, where the writer warns against antichrists.

Seduce. Gr. planaoµ, “to lead astray” (cf. on 1 John 1:8; see on Matt. 18:12). The Greek construction makes it possible to translate the last half of the sentence, “those who are trying to lead you astray.” There is no evidence that the false teachers succeeded in leading John’s intended readers astray.

27. Anointing. Gr. chrisma (see on v. 20, where the same word is translated “unction”). The entire clause reads literally, “but as for you, the anointing which you have received,” emphasizing the contrast between the spiritual equipment of the believer and the wiles of the antichrist (as in vs. 20, 24). The apostle, following his customary method of encouraging his flock, reminds them of their privileges and tactfully assumes that they will prove themselves worthy of their spiritual heritage (cf. vs. 5, 12–14, 20, 24).

Of him. That is, of Christ. In this epistle the pronouns “he” and “him” generally refer to the Son.

Abideth. Gr. menoµ(see on v. 6). John expects the Holy Spirit to dwell in the heart of the Christian, and thus to be the controlling influence in his life.

Ye need not. The original gift of the Holy Spirit and His continual presence in the heart ensure progress in spiritual understanding (John 14:26; 16:13). The believer is not then wholly dependent on human instruction, nor is he at the mercy of the false teachers. However, he is not to rely on direct guidance from the Holy Spirit, to the exclusion of all else, or John would not be writing this epistle.

Same anointing. Textual evidence favors (cf. p. 10) the reading “His anointing” (cf. on v. 20).

Is truth. Rather, “is true,” referring to the anointing with the Holy Spirit. The original instruction, given to the believer prior to baptism, when in a special way he received the Holy Spirit, is ever true. Nothing given later by the Holy Spirit will conflict with the basic teachings on which Christian faith is built. The Lord may have more light for us, but new light will confirm the old landmarks. It is by their attitude toward new light that the devotion of the people of God to truth and their possession of Christ’s anointing is revealed (GW 297–300).

Is no lie. Again John buttresses a positive statement by a denial of the opposite. There is no admixture of error in the revelations made by the Holy Spirit.

It. That is, Christ’s anointing.

Hath taught. We are anointed with the Holy Spirit, which teaches us “all things” (John 14:26).

Shall abide. Rather, “abide,” either as an imperative, “abide ye,” or as a statement, “ye abide.”

In him. That is, in Christ (see v. 28). The Greek construction of the second half of v. 27 is obscure. The apostle seems to be asserting that those who remain faithful to the Spirit’s instruction continue in intimate fellowship with Christ.

28. And now. These words mark the conclusion of the first part of the epistle and do not have any particular reference to the time when John was writing. Reaching the climax of his reasoning, John solemnly exhorts his readers on the basis of what he has written in vs. 18–27.

Little children. Gr. teknia (see on v. 1).

Abide in him. That is, in Christ. This is direct counsel to take the action recommended in v. 27, in view of the anticipated return of Jesus (see on v. 18). Only those who abide in Christ will be prepared to meet Him at His coming (cf. Matt. 24:13; John 15:6).

When he shall appear. Textual evidence favors (cf. p. 10) the reading, “if he shall be manifested.” No uncertainty is implied, however (compare the clauses, “if I be lifted up” and “if I go and prepare a place for you” in John 12:32; 14:3). Rather, the words imply strong assurance. Elsewhere John stresses the reality of Christ’s return (see 1 John 3:2; cf. John 14:1–3; 21:22; Rev. 1:7; 22:12, 20), but recognizes the uncertainty of the time of Christ’s appearing (cf. on Matt. 24:36–44).

Confidence. Gr. parreµsia, originally, “freedom of speech,” hence, “boldness” (see on Acts 4:13), used by John 13 of the 31 times it occurs in the NT. The picture is of one who, having consistently abided in Christ, has no fear of meeting Him at His coming. Those who spend this life with their Lord will welcome Him at His coming (cf. Isa. 25:9). Repentant sinners will greet Him, not with the boldness of self-confidence, but with the quiet assurance that they are children of God.

Ashamed. Again John emphasizes his meaning by of restating it negatively (cf. chs. 1:5, 6, 8; 2:4, 27; etc.). In so doing he sets forth the attitude of those who have not prepared to meet their Lord. They will be filled with shame as they face the prospect of meeting Him whom they have despised and rejected. They will be ashamed of their treatment of the Redeemer and of their own sinful record. They will realize that the blame for their loss of eternal life is all their own (cf. on Rev. 6:15–17). But those who abide in Christ may look forward with joy to His coming.

Coming. Gr. parousia (see on Matt. 24:3), used only here by John, but often in the writings of Paul (1 Cor. 15:23; Phil. 1:26; 1 Thess. 2:19; etc.), Matthew (Matt. 24:3, 27, 37, 39), James (James 5:7, 8), and Peter (2 Peter 1:16; 3:4, 12).

29. If ye know. The “if” does not imply doubt or uncertainty, but is John’s characteristic way of impressing truth on his readers’ hearts. The first word translated “know” in this verse is oida, which refers to intuitive knowledge. The second, ginoµskoµ, refers to knowledge gained by experience (see on 1 John 1:3; Rom. 3:19). In this way the apostle connects the believer’s theoretical knowledge with his practical knowledge as the basis for an appeal to righteous living.

He. Opinion is divided as to whether John here refers to Christ or to the Father. Some, reasoning that the closing phrase “born of him” can refer only to the Father, because John speaks only of the believer’s being “born of God” (chs. 3:9; 4:7; 5:1, 4, 18), claim that the apostle here speaks of the Father. Certainly none will dispute the righteousness of God, and ultimately all who are redeemed have been born of Him (John 1:13). But it is also certain that John has hitherto been speaking of the Son (1 John 2:25, 27, 28), and it is unlikely that he would make such a sudden, unannounced change from the Son to the Father. Christ is righteous, and it is through His power, in cooperation with the Spirit, that the Christian is reborn. Thus it may be that the primary reference is still to the Son.

Righteous. Gr. dikaios (see on Matt. 1:19; 1 John 1:1).

Righteousness. See on Matt. 5:6. He who is consistently righteous in thought, word, attitude, and deed demonstrates that he is born of God, the One from whom every good thing comes (Matt. 7:20; James 1:17). If such a man continues to permit God to work in him, he will be accorded further instruction until he walks in the full light of Heaven (Prov. 4:18; John 7:17; DA 238; GC 528). However, some are, momentarily, able to present a false appearance of righteousness, which is inspired by self-love (Matt. 6:1–18; 1 Cor. 13:3; 3T 336; SC 18, 28, 29).

Born of him. See on John 1:12, 13; 3:3–8.

Ellen G. White comments

1 CH 374; FE 273; GC 416, 482; MB 104; MH 228; MYP 97; PK 589; SC 64; IT 544; 2T 319, 591; 4T 530; 5T 316; 6T 364

1, 2 AA 552

2 FE 456; TM 220

3 COL 313; DA 396, 409; MB 147; SC 61

3–5COL 144

4 MB 146; PP 73; SC 60; SL 65; 2T 457

4, 5 AA 563; GC 472

5, 6 1T 286

6 AA 339, 559; COL 60; DA 409, 504; PP 372; SC 61; SL 81; 1T 531, 543; 2T 32, 73, 156, 318; 3T 538; 4T 79; 6T 117

7 MB 48

8–11AA 549

9 3T 60

11 MB 92

14 CSW 30; CT 535; FE 191; ML 5; MYP 24; 5T 584

14–171T 498

15 PP 458; 1T 151, 169, 199, 478, 530, 537, 551; 2T 59, 197, 393, 492; 3T 385, 477, 522; 4T 47, 617; 5T 277, 456

15, 16 COL 55; MB 95; ML 71; 1T 551

15–171T 284; 2T 196

16 CD 166; ChS 35; GC 475; 1T 531; 2T 279, 280, 294, 304, 456; 3T 83; 5T 52

17 MB 100; ML 258

22, 23 PP 686

24 TM 169