1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world.
3 And hereby we do know that we know him, if we keep his commandments.
4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
6 He that saith he abideth in him ought himself also so to walk, even as he walked.
7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
9 He that saith he is in the light, and hateth his brother, is in darkness even until now.
10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
11 But 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.
12 I write unto you, little children, because your sins are forgiven you for his name's sake.
13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.
15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.
20 But ye have an unction from the Holy One, and ye know all things.
21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.
22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
23 Whosoever denieth the Son, the same hath not the Father: he that acknowledgeth the Son hath the Father also.
24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
25 And this is the promise that he hath promised us, even eternal life.
26 These things have I written unto you concerning them that seduce you.
27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
1 My G3450 little children, G5040 these things G5023 write I G1125 unto you, G5213 that G3363 ye sin G264 not. G3363 And G2532 if G1437 any man G5100 sin, G264 we have G2192 an advocate G3875 with G4314 the Father, G3962 Jesus G2424 Christ G5547 the righteous: G1342
2 And G2532 he G846 is G2076 the propitiation G2434 for G4012 our G2257 sins: G266 and G1161 not G3756 for G4012 ours G2251 only, G3440 but G235 also G2532 for G4012 the sins of the whole G3650 world. G2889
3 And G2532 hereby G1722 G5129 we do know G1097 that G3754 we know G1097 him, G846 if G1437 we keep G5083 his G846 commandments. G1785
4 He that saith, G3004 I know G1097 him, G846 and G2532 keepeth G5083 not G3361 his G846 commandments, G1785 is G2076 a liar, G5583 and G2532 the truth G225 is G2076 not G3756 in G1722 him. G5129
5 But G1161 whoso G3739 keepeth G302 G5083 his G846 word, G3056 in G1722 him G5129 verily G230 is G5048 the love G26 of God G2316 perfected: G5048 hereby G1722 G5129 know we G1097 that G3754 we are G2070 in G1722 him. G846
6 He that saith G3004 he abideth G3306 in G1722 him G846 ought G3784 himself G846 also G2532 so G3779 to walk, G4043 even as G2531 he G1565 walked. G4043
7 Brethren, G80 I write G1125 no G3756 new G2537 commandment G1785 unto you, G5213 but G235 an old G3820 commandment G1785 which G3739 ye had G2192 from G575 the beginning. G746 The old G3820 commandment G1785 is G2076 the word G3056 which G3739 ye have heard G191 from G575 the beginning. G746
8 Again, G3825 a new G2537 commandment G1785 I write G1125 unto you, G5213 which thing G3739 is G2076 true G227 in G1722 him G846 and G2532 in G1722 you: G5213 because G3754 the darkness G4653 is past, G3855 and G2532 the true G228 light G5457 now G2235 shineth. G5316
9 He that saith G3004 he is G1511 in G1722 the light, G5457 and G2532 hateth G3404 his G846 brother, G80 is G2076 in G1722 darkness G4653 even until G2193 now. G737
10 He that loveth G25 his G846 brother G80 abideth G3306 in G1722 the light, G5457 and G2532 there is G2076 none G3756 occasion of stumbling G4625 in G1722 him. G846
11 But G1161 he that hateth G3404 his G846 brother G80 is G2076 in G1722 darkness, G4653 and G2532 walketh G4043 in G1722 darkness, G4653 and G2532 knoweth G1492 not G3756 whither G4226 he goeth, G5217 because G3754 that darkness G4653 hath blinded G5186 his G846 eyes. G3788
12 I write G1125 unto you, G5213 little children, G5040 because G3754 your sins G266 are forgiven G863 you G5213 for G1223 his G846 name's G3686 sake. G1223
13 I write G1125 unto you, G5213 fathers, G3962 because G3754 ye have known G1097 him that is from G575 the beginning. G746 I write G1125 unto you, G5213 young men, G3495 because G3754 ye have overcome G3528 the wicked one. G4190 I write G1125 unto you, G5213 little children, G3813 because G3754 ye have known G1097 the Father. G3962
14 I have written G1125 unto you, G5213 fathers, G3962 because G3754 ye have known G1097 him that is from G575 the beginning. G746 I have written G1125 unto you, G5213 young men, G3495 because G3754 ye are G2075 strong, G2478 and G2532 the word G3056 of God G2316 abideth G3306 in G1722 you, G5213 and G2532 ye have overcome G3528 the wicked one. G4190
15 Love G25 not G3361 the world, G2889 neither G3366 the things that are in G1722 the world. G2889 If G1437 any man G5100 love G25 the world, G2889 the love G26 of the Father G3962 is G2076 not G3756 in G1722 him. G846
16 For G3754 all G3956 that is in G1722 the world, G2889 the lust G1939 of the flesh, G4561 and G2532 the lust G1939 of the eyes, G3788 and G2532 the pride G212 of life, G979 is G2076 not G3756 of G1537 the Father, G3962 but G235 is G2076 of G1537 the world. G2889
17 And G2532 the world G2889 passeth away, G3855 and G2532 the lust G1939 thereof: G846 but G1161 he that doeth G4160 the will G2307 of God G2316 abideth G3306 for G1519 ever. G165
18 Little children, G3813 it is G2076 the last G2078 time: G5610 and G2532 as G2531 ye have heard G191 that G3754 antichrist G500 shall come, G2064 even G2532 now G3568 are there G1096 many G4183 antichrists; G500 whereby G3606 we know G1097 that G3754 it is G2076 the last G2078 time. G5610
19 They went out G1831 from G1537 us, G2257 but G235 they were G2258 not G3756 of G1537 us; G2257 for G1063 if G1487 they had been G2258 of G1537 us, G2257 they would G302 no doubt have continued G3306 with G3326 us: G2257 but G235 they went out, that G2443 they might be made manifest G5319 that G3754 they were G1526 not G3756 all G3956 of G1537 us. G2257
20 But G2532 ye G5210 have G2192 an unction G5545 from G575 the Holy One, G40 and G2532 ye know G1492 all things. G3956
21 I have G1125 not G3756 written G1125 unto you G5213 because G3754 ye know G1492 not G3756 the truth, G225 but G235 because G3754 ye know G1492 it, G846 and G2532 that G3754 no G3956 G3756 lie G5579 is G2076 of G1537 the truth. G225
22 Who G5101 is G2076 a liar G5583 but G1508 he that denieth G720 that G3754 Jesus G2424 is G2076 G3756 the Christ? G5547 He G3778 is G2076 antichrist, G500 that denieth G720 the Father G3962 and G2532 the Son. G5207
23 Whosoever G3956 denieth G720 the Son, G5207 the same hath G2192 not G3761 the Father: G3962 (but) he that acknowledgeth G3670 the Son G5207 hath G2192 the Father G3962 also. G2532
24 Let G3306 that therefore G3767 abide G3306 in G1722 you, G5213 which G3739 ye G5210 have heard G191 from G575 the beginning. G746 If G1437 that which G3739 ye have heard G191 from G575 the beginning G746 shall remain G3306 in G1722 you, G5213 ye G5210 also G2532 shall continue G3306 in G1722 the Son, G5207 and G2532 in G1722 the Father. G3962
25 And G2532 this G3778 is G2076 the promise G1860 that G3739 he G846 hath promised G1861 us, G2254 even eternal G166 life. G2222
26 These G5023 things have I written G1125 unto you G5213 concerning G4012 them that seduce G4105 you. G5209
27 But G2532 the anointing G5545 which G3739 ye G5210 have received G2983 of G575 him G846 abideth G3306 in G1722 you, G5213 and G2532 ye need G5532 G2192 not G3756 that G2443 any man G5100 teach G1321 you: G5209 but G235 as G5613 the same G846 anointing G5545 teacheth G1321 you G5209 of G4012 all things, G3956 and G2532 is G2076 truth, G227 and G2532 is G2076 no G3756 lie, G5579 and G2532 even as G2531 it hath taught G1321 you, G5209 ye shall abide G3306 in G1722 him. G846
28 And G2532 now, G3568 little children, G5040 abide G3306 in G1722 him; G846 that, G2443 when G3752 he shall appear, G5319 we may have G2192 confidence, G3954 and G2532 not G3361 be ashamed G153 before G575 him G846 at G1722 his G846 coming. G3952
29 If G1437 ye know G1492 that G3754 he is G2076 righteous, G1342 ye know G1097 that G3754 every one G3956 that doeth G4160 righteousness G1343 is born G1080 of G1537 him. G846
1 My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous:
2 and he is the propitiation for our sins; and not for ours only, but also for the whole world.
3 And hereby we know that we know him, if we keep his commandments.
4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him;
5 but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him:
6 he that saith he abideth in him ought himself also to walk even as he walked.
7 Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard.
8 Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth.
9 He that saith he is in the light and hateth his brother, is in the darkness even until now.
10 He that loveth his brother abideth in the light, and there is no occasion of stumbling in him.
11 But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.
12 I write unto you, `my' little children, because your sins are forgiven you for his name's sake.
13 I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father.
14 I have written unto you, fathers, because ye know him who is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one.
15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
16 For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world.
17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
18 Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour.
19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but `they went out', that they might be made manifest that they all are not of us.
20 And ye have an anointing from the Holy One, and ye know all the things.
21 I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth.
22 Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, `even' he that denieth the Father and the Son.
23 Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also.
24 As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father.
25 And this is the promise which he promised us, `even' the life eternal.
26 These things have I written unto you concerning them that would lead you astray.
27 And as for you, the anointing which ye received of him abideth in you, and ye need not that any one teach you; but as his anointing teacheth you; concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him.
28 And now, `my' little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.
29 If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him.
1 My little children, these things I write to you, that ye may not sin: and if any one may sin, an advocate we have with the Father, Jesus Christ, a righteous one,
2 and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
3 and in this we know that we have known him, if his commands we may keep;
4 he who is saying, `I have known him,' and his command is not keeping, a liar he is, and in him the truth is not;
5 and whoever may keep his word, truly in him the love of God hath been perfected; in this we know that in him we are.
6 He who is saying in him he doth remain, ought according as he walked also himself so to walk.
7 Brethren, a new command I write not to you, but an old command, that ye had from the beginning -- the old command is the word that ye heard from the beginning;
8 again, a new command I write to you, which thing is true in him and in you, because the darkness doth pass away, and the true light doth now shine;
9 he who is saying, in the light he is, and his brother is hating, in the darkness he is till now;
10 he who is loving his brother, in the light he doth remain, and a stumbling-block in him there is not;
11 and he who is hating his brother, in the darkness he is, and in the darkness he doth walk, and he hath not known whither he doth go, because the darkness did blind his eyes.
12 I write to you, little children, because the sins have been forgiven you through his name;
13 I write to you, fathers, because ye have known him who `is' from the beginning; I write to you, young men, because ye have overcome the evil. I write to you, little youths, because ye have known the Father:
14 I did write to you, fathers, because ye have known him who `is' from the beginning; I did write to you, young men, because ye are strong, and the word of God in you doth remain, and ye have overcome the evil.
15 Love not ye the world, nor the things in the world; if any one doth love the world, the love of the Father is not in him,
16 because all that `is' in the world -- the desire of the flesh, and the desire of the eyes, and the ostentation of the life -- is not of the Father, but of the world,
17 and the world doth pass away, and the desire of it, and he who is doing the will of God, he doth remain -- to the age.
18 Little youths, it is the last hour; and even as ye heard that the antichrist doth come, even now antichrists have become many -- whence we know that it is the last hour;
19 out of us they went forth, but they were not of us, for if they had been of us, they would have remained with us; but -- that they might be manifested that they are not all of us.
20 And ye have an anointing from the Holy One, and have known all things;
21 I did not write to you because ye have not known the truth, but because ye have known it, and because no lie is of the truth.
22 Who is the liar, except he who is denying that Jesus is the Christ? this one is the antichrist who is denying the Father and the Son;
23 every one who is denying the Son, neither hath he the Father, `he who is confessing the Son hath the Father also.'
24 Ye, then, that which ye heard from the beginning, in you let it remain; if in you may remain that which from the beginning ye did hear, ye also in the Son and in the Father shall remain,
25 and this is the promise that He did promise us -- the life the age-during.
26 These things I did write to you concerning those leading you astray;
27 and you, the anointing that ye did receive from him, in you it doth remain, and ye have no need that any one may teach you, but as the same anointing doth teach you concerning all, and is true, and is not a lie, and even as was taught you, ye shall remain in him.
28 And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence;
29 if ye know that he is righteous, know ye that every one doing the righteousness, of him hath been begotten.
1 My children, these things I write to you in order that ye may not sin; and if any one sin, we have a patron with the Father, Jesus Christ [the] righteous;
2 and *he* is the propitiation for our sins; but not for ours alone, but also for the whole world.
3 And hereby we know that we know him, if we keep his commandments.
4 He that says, I know him, and does not keep his commandments, is a liar, and the truth is not in him;
5 but whoever keeps his word, in him verily the love of God is perfected. Hereby we know that we are in him.
6 He that says he abides in him ought, even as *he* walked, himself also [so] to walk.
7 Beloved, I write no new commandment to you, but an old commandment, which ye have had from the beginning. The old commandment is the word which ye heard.
8 Again, I write a new commandment to you, which thing is true in him and in you, because the darkness is passing and the true light already shines.
9 He who says he is in the light, and hates his brother, is in the darkness until now.
10 He that loves his brother abides in light, and there is no occasion of stumbling in him.
11 But he that hates his brother is in the darkness, and walks in the darkness, and knows not where he goes, because the darkness has blinded his eyes.
12 I write to you, children, because [your] sins are forgiven you for his name's sake.
13 I write to you, fathers, because ye have known him [that is] from the beginning. I write to you, young men, because ye have overcome the wicked [one]. I write to you, little children, because ye have known the Father.
14 I have written to you, fathers, because ye have known him [that is] from the beginning. I have written to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked [one].
15 Love not the world, nor the things in the world. If any one love the world, the love of the Father is not in him;
16 because all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
17 And the world is passing, and its lust, but he that does the will of God abides for eternity.
18 Little children, it is [the] last hour, and, according as ye have heard that antichrist comes, even now there have come many antichrists, whence we know that it is [the] last hour.
19 They went out from among us, but they were not of us; for if they had been of us, they would have surely remained with us, but that they might be made manifest that none are of us.
20 And *ye* have [the] unction from the holy [one], and ye know all things.
21 I have not written to you because ye do not know the truth, but because ye know it, and that no lie is of the truth.
22 Who is the liar but he who denies that Jesus is the Christ? *He* is the antichrist who denies the Father and the Son.
23 Whoever denies the Son has not the Father either; he who confesses the Son has the Father also.
24 As for *you* let that which ye have heard from the beginning abide in you: if what ye have heard from the beginning abides in you, *ye* also shall abide in the Son and in the Father.
25 And this is the promise which *he* has promised us, life eternal.
26 These things have I written to you concerning those who lead you astray:
27 and *yourselves*, the unction which ye have received from him abides in you, and ye have not need that any one should teach you; but as the same unction teaches you as to all things, and is true and is not a lie, and even as it has taught you, ye shall abide in him.
28 And now, children, abide in him, that if he be manifested we may have boldness, and not be put to shame from before him at his coming.
29 If ye know that he is righteous, know that every one who practises righteousness is begotten of him.
1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor{Greek Parakleton: Counselor, Helper, Intercessor, Advocate, and Comfortor.} with the Father, Jesus Christ, the righteous.
2 And he is the atoning sacrifice{"atoning sacrifice" is from the Greek "hilasmos," an appeasing, propitiating, or the means of appeasement or propitiation-- the sacrifice that turns away God's wrath because of our sin.} for our sins, and not for ours only, but also for the whole world.
3 This is how we know that we know him: if we keep his commandments.
4 One who says, "I know him," and doesn't keep his commandments, is a liar, and the truth isn't in him.
5 But whoever keeps his word, God's love has most assuredly been perfected in him. This is how we know that we are in him:
6 he who says he remains in him ought himself also to walk just like he walked.
7 Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning.
8 Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
9 He who says he is in the light and hates his brother, is in the darkness even until now.
10 He who loves his brother remains in the light, and there is no occasion for stumbling in him.
11 But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes.
12 I write to you, little children, because your sins are forgiven you for his name's sake.
13 I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father.
14 I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.
15 Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him.
16 For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's.
17 The world is passing away with its lusts, but he who does God's will remains forever.
18 Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
19 They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us.
20 You have an anointing from the Holy One, and you know the truth.
21 I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth.
22 Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son.
23 Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also.
24 Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father.
25 This is the promise which he promised us, the eternal life.
26 These things I have written to you concerning those who would lead you astray.
27 As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.
28 Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.
29 If you know that he is righteous, you know that everyone who practices righteousness is born of him.
1 My little children, I am writing these things to you so that you may be without sin. And if any man is a sinner, we have a friend and helper with the Father, Jesus Christ, the upright one:
2 He is the offering for our sins; and not for ours only, but for all the world.
3 And by this we may be certain that we have knowledge of him, if we keep his laws.
4 The man who says, I have knowledge of him, and does not keep his laws, is false, and there is nothing true in him:
5 But in every man who keeps his word, the love of God is made complete. By this we may be certain that we are in him:
6 He who says that he is living in him, will do as he did.
7 My loved ones, I do not give you a new law, but an old law which you had from the first; this old law is the word which came to your ears.
8 Again, I give you a new law, which is true in him and in you; for the night is near its end and the true light is even now shining out.
9 He who says that he is in the light, and has hate in his heart for his brother, is still in the dark.
10 He who has love for his brother is in the light, and there is no cause of error in him.
11 But he who has hate for his brother is in the dark, walking in the dark with no knowledge of where he is going, unable to see because of the dark.
12 I am writing to you, my children, because you have forgiveness of sins through his name.
13 I am writing to you, fathers, because you have knowledge of him who was from the first. I am writing to you, young men, because you have overcome the Evil One. I have sent a letter to you, children, because you have knowledge of the Father.
14 I have sent a letter to you, fathers, because you have knowledge of him who was from the first. I have sent a letter to you, young men, because you are strong, and the word of God is in you, and because you have overcome the Evil One.
15 Have no love for the world or for the things which are in the world. If any man has love for the world, the love of the Father is not in him.
16 Because everything in the world, the desire of the flesh, the desire of the eyes, and the pride of life, is not of the Father but of the world.
17 And the world and its desires is coming to an end: but he who does God's pleasure is living for ever.
18 Little children, it is the last hour; and as you were given word that the Antichrist would come, so now a number of Antichrists have come to you; and by this we are certain that it is the last hour.
19 They went out from us but they were not of us; if they had been of us they would still be with us: but they went out from us so that it might be made clear that they were not of us.
20 And you have the Spirit from the Holy One and you all have knowledge.
21 I have not sent you this letter because you have no knowledge of what is true, but because you have knowledge, and because that which is false has nothing in common with that which is true.
22 Who is false but he who says that Jesus is not the Christ? He is the Antichrist who has no belief in the Father or the Son.
23 He who has no belief in the Son has not the Father: he who makes clear his belief in the Son has the Father.
24 But as for you, keep in your hearts the things which were made clear to you from the first. If you keep these things in your hearts you will be kept in the Father and the Son.
25 And this is the hope which he gave you, even eternal life.
26 I am writing these things to you about those whose purpose is that you may be turned out of the true way.
27 As for you, the Spirit which he gave you is still in you, and you have no need of any teacher; but as his Spirit gives you teaching about all things, and is true and not false, so keep your hearts in him, through the teaching which he has given you.
28 And now, my children, keep your hearts in him; so that at his revelation, we may have no fear or shame before him at his coming.
29 If you have knowledge that he is upright, it is clear to you that everyone who does righteousness is his offspring.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 John 2
Commentary on 1 John 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
1Jo 2:1-29. 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.
1. (1Jo 5:18.)
My little children—The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1Jo 2:12).
these things—(1Jo 1:6-10). 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 Greek aorist, implying the absence not only of the habit, but of single acts of sin [Alford]). In order to "walk in the light" (1Jo 1:5, 7), the first step is confession of sin (1Jo 1:9), the next (1Jo 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [Bengel].
And, &c.—connected with the former; Furthermore, "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 occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.
we have an advocate—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.
advocate—Greek, "paraclete," 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 for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.
righteous—As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, 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 righteous"; in contrast to our sin ("if any man sin"). 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].
2. And he—Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1Co 1:30: He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, 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 offended with that son whom he loveth, and at that time offended with him when he loveth him" [Bishop Pearson]. The only other place in the New Testament where Greek "propitiation" occurs, is 1Jo 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29, to the sin offering. In Ro 3:25, Greek, 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.
and—Greek, "yet."
ours—believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (1Jo 5:21).
also for the sins of the whole world—Christ's "advocacy" is limited to believers (1Jo 2:1; 1Jo 1:7): His propitiation extends as widely as sin extends: see on 2Pe 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare 1Jo 4:14; and "the whole world," 1Jo 5:19). "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].
3. hereby—Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (1Jo 2:4, 13, 14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (1Jo 2:1, 29); our "Advocate and Intercessor."
keep—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.
commandments—injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.
4. I know—Greek, "I have knowledge of (perfect) Him." Compare with this verse 1Jo 1:8.
5. Not merely repeating the proposition, 1Jo 2:3, or asserting the merely opposite alternative to 1Jo 2:4, but expanding the "know Him" of 1Jo 2:3, 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." Love here answers to knowledge in 1Jo 2:3. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection.
his word—His word is one (see on 1Jo 1:5), and comprises His "commandments," which are many (1Jo 2:3).
hereby—in our progressing towards this ideal of perfected love and obedience. There is a gradation: 1Jo 2:3, "know Him"; 1Jo 2:5, "we are in Him"; 1Jo 2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [Bengel].
6. abideth—implying a condition lasting, without intermission, and without end.
He that saith … ought—so that his deeds may be consistent with his words.
even as he—Believers readily supply the name, their hearts being full of Him (compare Joh 20:15). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [Luther].
7. Brethren—The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love.
no new commandment—namely, love, the main principle of walking as Christ walked (1Jo 2:6), and that commandment, of which one exemplification is presently given, 1Jo 2:9, 10, the love of brethren.
ye had from the beginning—from the time that ye first heard the Gospel word preached.
8. a new commandment—It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love 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 love to brethren on the new 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," Joh 13:34, 35, "Love one another as I have loved you" (the new motive); Joh 15:12.
which thing is true in him and in you—"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [Bengel]. Alford explains, "Which thing (the fact that the commandment is a new one) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: 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 new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," 1Jo 2:5. Joh 4:42, "indeed"; Joh 6:55. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so "in Him," 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 conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, Joh 20:17, "My Father and your Father"; by virtue of His being "My Father," He is also your Father.
darkness is past—rather, as in 1Jo 2:17, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth.
9-11. There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Lu 9:50 holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and Lu 11:23 holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [Bengel].
in the light—as his proper element.
his brother—his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.
even until now—notwithstanding that "the true light already has begun to shine" (1Jo 2:8).
10. Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love.
none occasion of stumbling—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 occasion of stumbling [to himself]: in him who does not love, there is both blindness 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, Joh 11:9, 10. 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."
11. is in darkness … walketh—"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts.
whither—Greek, "where"; including not only the destination to which, but the way whereby.
hath blinded—rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.
12. little children—Greek, "little sons," or "dear sons and daughters"; not the same Greek as in 1Jo 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (1Jo 2:1, Greek; 1Jo 2:28; 3:18; 4:4; 5:21); but only in 1Jo 2:13, 18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term "little sons," or dear sons and daughters; but in Joh 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs.
are forgiven—"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
13, 14. 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 1Jo 2:13, it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed.
have known—and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view.
him that is from the beginning—Christ: "that which was from the beginning."
overcome—The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons … your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son (Mt 11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 1Jo 2:13, 14). Many of them had probably known Jesus in person, as well as by faith.
14. young men … strong—made so out of natural weakness, hence enabled to overcome "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."
and, &c.—the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them; this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, Isa 40:30, 31. Oral teaching prepared these youths for the profitable use of the word when written. "Antichrist cannot endanger you (1Jo 2:18), nor Satan tear from you the word of God."
the wicked one—who, as "prince of this world," enthrals "the world" (1Jo 2:15-17; 5:19, Greek, "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 keeping of themselves from his assaults, looking to God by whom alone they are kept 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, Who Is the Rich Man Who Shall Be Saved? 4.2; Eusebius, Ecclesiastical History, 3.20; Chrysostom, First Exhortation to Theodore, 11].
15. Love not the world—that lieth in the wicked one (1Jo 5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (1Jo 4:4; 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [Alford], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy 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.
neither—Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.
any man—therefore the warning, though primarily addressed to the young, applies to all.
love of—that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.
16. all that is in the world—can be classed under one or other of the three; the world contains these and no more.
lust of the flesh—that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lu 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.
lust of the eyes—the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2Sa 11:2) and Achan fell (Jos 7:21). Compare David's prayer, Ps 119:37; Job's resolve, Ps 31:1; Mt 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lu 14:18, "I must go and SEE it."
pride of life—literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (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 pride and presumption, 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 devil; the thorns, the world; the rocky undersoil, the flesh (Mt 13:18-23; Mr 4:3-8). The world's awful antitrinity, 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 food, pleasant to the eyes, and a tree to be desired to make one wise," Ge 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge).
of—does not spring from "the Father" (used in relation to the preceding "little children," 1Jo 2:12, or "little sons"). He who is born of God alone turns to 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.
17. the world—with all who are of the world worldly.
passeth away—Greek, "is passing away" even now.
the lust thereof—in its threefold manifestation (1Jo 2:16).
he that doeth the will of God—not his own fleshly will, or the will of the world, but that of God (1Jo 2:3, 6), especially in respect to love.
abideth for ever—"even as God also abideth for ever" (with whom the godly is one; compare Ps 55:19, "God, even He that abideth of old): a true comment, which Cyprian and Lucifer have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (Pr 22:4).
18. Little children—same Greek as 1Jo 2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour 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 1Jo 2:15-17 is: There are coming those seducers who are of the world (1Jo 4:5), and would tempt you to go out from us (1Jo 2:19) and deny Christ (1Jo 2:22).
as ye have heard—from the apostles, preachers of the Gospel (for example, 2Th 2:3-10; and in the region of Ephesus, Ac 20:29, 30).
shall come—Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (Mt 24:5, 24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, 2Th 2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [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].
are there—Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) 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 person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so 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" (Da 7:8, 20); "the man of sin, son of perdition" (2Th 2:3); "the beast ascending out of the bottomless pit" (Re 11:7; 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Re 13:11-18; 16:13).
19. out from us—from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.
not of us—by spiritual fellowship (1Jo 1:3). "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, Ten Homilies on the First Epistle of John, Homily 3.4].
they would … have continued—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 inexplicable to us, 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 (1Jo 3:9; 5:18).
that they were not all of us—This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 1Co 11:19, "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.
20. But—Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (1Jo 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1Jo 3:24; 4:13; 5:6), which they ("ye" is emphatical in contrast to those apostates, 1Jo 2:19) have "from the Holy One, Christ" (Joh 1:33; 3:34; 15:26; 16:14): "the righteous" (1Jo 2:1), "pure" (1Jo 3:3), "the Holy One" (Ac 3:14) "of God"; Mr 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father 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 Jesus, except we become truly Christians, and so be in Him as Christ, 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 Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."
and—therefore.
ye know all things—needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.
21. but because ye know it, and that, &c.—Ye not only know what is the truth (concerning the Son and the Father, 1Jo 2:13), 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 Greek is susceptible of Alford's translation, "Because ye know it, and because 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.
22. a liar—Greek, "Who is the liar?" namely, guilty of the lie just mentioned (1Jo 2:21).
that Jesus is the Christ—the grand central truth.
He is Antichrist—Greek, "the Antichrist"; not however here personal, 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 (Mt 11:27).
23. Greek, "Every one who denieth the Son, hath not the Father either" (1Jo 4:2, 3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin].
he—that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.
hath—namely, in his abiding possession as his "portion"; by living personal "fellowship."
acknowledgeth—by open confession of Christ.
24. Let that—truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (1Jo 3:9).
ye—in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (1Jo 2:23).
from the beginning—from the time of your first hearing the Gospel.
remain—Translate as before, "abide."
ye also—in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare 1Jo 2:27, "the anointing abideth in you … ye shall abide in Him." 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.
25. this is the promise—Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (1Jo 2:24).
he—Greek, "Himself," Christ, "the Son" (compare 1Jo 1:1).
promised—(Joh 3:15, 36; 6:40, 47, 57; 17:2, 3).
26. These things—(1Jo 2:18-25).
have I written—resumed from 1Jo 2:21 and 1Jo 2:14.
seduce you—that is, are trying to seduce or lead you into error.
27. But—Greek, "And you (contrasting the believing readers with the seducers; 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," &c. (resumed from 1Jo 2:20).
received of him—(Joh 1:16). So we "are unto God a sweet savor of Christ."
abideth in you—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, Jer 31:34; Joh 6:45; 16:13]; it teaches us the truth; in that teaching we will abide" [Bengel].
and—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].
the same anointing—which ye once for all received, and which now still abides in you.
of—"concerning."
all things—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.
no lie—as Antichristian teaching.
ye shall abide in him—(1Jo 2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."
28. little children—Greek, "little sons," as in 1Jo 2:12; believers of every stage and age.
abide in him—Christ. John repeats his monition with a loving appellation, as a father addressing dear children.
when—literally, "if"; the uncertainty is not as to the fact, but the time.
appear—Greek, "be manifested."
we—both writer and readers.
ashamed before him—literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," 1Jo 4:17; compare 1Jo 3:21; 5:14. In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance.
29. The heading of the second division of the Epistle: "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, 1Jo 2:29-3:3.
If ye know … ye know—distinct Greek verbs: "if ye are aware (are in possession of the knowledge) … ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1Jo 3:1), and "the Son," 1Jo 2:1, 23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. Hollaz in Alford defines the righteousness of God, "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."
doeth—"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" [ŒCUMENIUS]. "God is righteous, and therefore the source 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 doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [Alford most truly]. Compare Lu 7:47, 50: Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.