1 John 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 48 2 8 0 0 2. Walk in the Light, part 2) 2:1 17) and Believe in Jesus, part 1) 2:18 29) ) Outline (continued)) 2:1 6 B. Knowledge and Obedience ) 2:1 2 1. Defender and Sacrifice ) 2:3 5a 2. Knowledge and Love ) 2:5b 6 3. Christian Conduct ) 2:7 11 C.

Love and Light ) 2:7 8 1. New and Old ) 2:9 11 2. Light and Darkness ) 2:12 14 D. Two Appeals ) 2:12 13a 1. First Address ) 2:13b 14 2. Second Address ) 2:15 17 E.

The World and the Will of God ) 2:15 1. Do Not Love the World ) 2:16 17 2. Do the Will of God ) 2:18 3:24 III. Believe in Jesus ) 2:18 19 A. Warning Against the Antichrist ) 2:18 1. Antichrists Have Come ) 2:19 2.

Antichrists Went Out ) 2:20 27 B. Anointing from the Holy One ) 2:20 21 1. Anointing and Discernment ) 2:22 23 2. Denial and Profession ) 2:24 25 3. Fellowship and Promise ) 2:26 27 4. Teaching and Anointing ) 2:28 29 C.

Confident Before God ) ) ) ) ) B. Knowledge and Obedience) 2:1 6) 2 1 My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense Jesus Christ, the Righteous One. 2 He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.) 3 We know that we have come to know him if we obey his commands. 4 The man who says, I know him, but does not do what he commands is a liar, and the truth is not in him. 5 But if anyone obeys his word, God s love is truly made complete in him. This is how we know we are in him: 6 Whoever claims to live in him must walk as Jesus did.) ) 1. Defender and Sacrifice) 2:1 2) Except for Jesus, there is no one who is sinless. Even if we know God s law and precepts, we still stumble and sin from time to time.

What remedy is there for the person who has fallen into sin? John provides the answer by pointing to Jesus Christ, who is our helper.) 1. My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense Jesus Christ, the Righteous One.) John addresses his readers with a term of endearment which can best he translated dear children. He is their spiritual father, so to speak, and they are his offspring. The term occurs rather frequently in this epistle; therefore, we conclude that the term reflects John s authority as an apostle in the church and at the same time reveals his advanced age.��1�� He is the person who is able to relate to fathers and young men and address them with a term of endearment.) a.

Comfort) John writes in the singular as a loving pastor who admonishes his readers not to fall into sin. Note that he is not saying that they are living in sin, for their fellowship with God precludes this. John is fully aware of human frailty and Satan s seductive power. He refers to the matters he stressed in the preceding chapter and says, I write [these things] to you so that you will not sin. He stands next to his readers and encourages them in their struggle against sin. He knows that they wish to live a holy life, but occasionally they sin.

Sin separates and alienates the sinner from God. John hears the plea of the believer who has fallen into sin: Pastor, what must I do? ) John speaks words of comfort. But if anybody does sin, we have one who speaks to the Father. If a believer commits a sin, he still remains a child of God. The fellowship between the Father and his son or daughter is disrupted because of sin, but the Father-child relationship continues unless the child refuses to acknowledge his sin. How, then, is the fellowship restored?) b.

Counselor) We have one who speaks to the Father in our defense, writes John, Jesus Christ, the Righteous One. We have an Advocate. The New International Version broadens the concept advocate and circumscribes it with the phrase one who speaks & in our defense. Picture a court of law in which the guilty party is summoned to appear. The sinner needs a court-appointed lawyer to represent him. God, who is the plaintiff, appoints his Son to be the intercessor for and the helper of the defendant.) 1 1 2 8 0 “tw://bible.?id=44.3.14|AUTODETECT|” Our defender is Jesus Christ, whom John describes as the Righteous One 7 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ). As sinners, we have the best possible helper because he is righteous. That is, in his human nature Jesus is our brother 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ), is acquainted with our frailties 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ), saves us 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 0 ), and is our intercessor. He is also God s Messiah, the Christ, who has fulfilled the demands of the law for us and therefore has been given the title Righteous One. As a sinless lawyer he represents us in court.) 1 8 2 8 0 0 2. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.) John develops two thoughts in this verse: Jesus sacrifice and the extent of this sacrifice. We shall consider the sacrifice of Jesus first.) a. He is the atoning sacrifice for our sins. Translations of this particular clause differ. Here are some representative versions:) 1.

And he is the propitiation for our sins (KJV, NKJV, RV, ASV, NASB, Moffatt).) 2. And he is the expiation for our sins (RSV)) 3. He is himself an atoning sacrifice for our sins (MLB, NIV)) 4. He is himself the remedy for the defilement of our sins (NEB)) What is the meaning of this text? The expressions propitiation and expiation are theological terms that belong to earlier times.��2�� For this reason, today translators have tried to find modern equivalents for these terms. Some have provided a paraphrase of the text; they attempt to clarify its meaning with the words atoning sacrifice as substitutes for both propitiation and expiation. ) 1 1 2 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” Before we look closely at the wording, we must consider a parallel passage. In this passage, John uses the same wording, but the context emphasizes the love of God. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” I John 4:10) 1 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” ; also consult ) 7 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” Rom. 3:25) 1 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” Heb. 2:17) 1 1 -1 9 0 0 ). Therefore we should note that in his love God gave his Son as an atoning sacrifice for our sins.) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” God initiated his love to a sinful world by giving his Son to cover sin and remove guilt. This gift resulted in the death of Jesus on the cross. Jesus became the acceptable sacrifice for making amends and redeeming man from the curse God had pronounced upon him. With respect to the broken relationship between God and man, Jesus brought peace 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=47.5.20-47.5.21|AUTODETECT|” ) and reconciliation 7 1 -1 9 0 “tw://bible.?id=47.5.20-47.5.21|AUTODETECT|” II Cor. 5:20 21) 1 1 -1 9 0 “tw://bible.?id=62.1.7|AUTODETECT|” ). And with reference to man s sin before God, Jesus removed it by paying the debt 7 1 -1 9 0 “tw://bible.?id=62.1.7|AUTODETECT|” I John 1:7) 1 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ). With his atoning sacrifice, Christ removes sin and guilt, demands a confession of sin from the believer, and intercedes before God in behalf of the sinner.��3��) 1 1 2 8 0 0 b. And not only for ours but also for the sins of the whole world. Here John refers to the extent of Christ s atoning sacrifice. Scholars usually comment that the extent of Christ s death is universal but the intent is for believers. Or in different words, Christ s death is sufficient for the whole world but efficient for the elect. John Calvin, however, observes that although these comments are true, they do not pertain to this passage.��4�� The phrase the whole world relates not to every creature God has made, for then the fallen angels also would share in Christ s redemption. The word whole describes the world in its totality, not necessarily in its individuality.) 1 1 2 8 0 “tw://bible.?id=62.3.1|AUTODETECT|” In another context, John distinguishes between the children of God and the children of the devil 7 1 -1 9 0 “tw://bible.?id=62.3.1|AUTODETECT|” I John 3:1) 1 1 -1 9 0 “tw://bible.?id=62.3.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.3.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” ) and then concludes, Jesus Christ laid down his life for us (v. 16). Jesus died for all the people who believe in him and who come from every nation, tribe, people and language as a great multitude that no one [can] count 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” Rev. 7:9) 1 1 -1 9 0 0 ).��5��) 1 6 2 8 0 0 ) Practical Considerations in 2:1 2) On Sundays at worship you sing the words of hymns and psalms and in the company of fellow church members you recite the words of the Apostles Creed. But during the week you fall into sin.) How, then, do you know that you are a Christian? In your weaker moments doubt and uncertainty enter your mind and you question whether you are a member of the family of believers. When you have sinned, you hear the voice of Satan accusing you before God and telling him that you cannot possibly be one of his children. Moreover, the (Christian community is saddened by your sin, and the world questions your Christian sincerity. Because of your sin, you hear the words of the hymn, Blessed assurance, Jesus is mine, but they are meaningless to you.

You lack the assurance of salvation.) For Christians who lack assurance, John writes this message of comfort and confidence: If anybody does sin, we have one who speaks to the Father in our defense Jesus Christ, the Righteous One (2:1). Jesus is their helper. He died for sinners and represents them as their defense lawyer before the judgment seat of God. And on the basis of his death he pleads for their acquittal.) Jesus has met God s demands, has defeated Satan and silences his accusations. When sinners come to him in prayer and ask for remission, Jesus offers them salvation full and free. The writer of Hebrews testifies, For surely it is not angels he helps, but Abraham s [spiritual] descendants.

For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people (2:16 17).) 1 1 2 8 0 “tw://bible.?id=55.1.12|AUTODETECT|” How do I know I am a Christian? When I accept Jesus testimony that he has died for me and has cleansed me from all my sins, then I know whom I have believed 7 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” II Tim. 1:12) 1 1 -1 9 0 0 ). And then in thankfulness I am ready and willing to obey his commands and do his will.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:1 2) Verse 1) ������ this diminutive from ������ (child) is a term of endearment. It reveals the advanced age of the writer and demonstrates his genuine interest in the development of his spiritual children.) ����� in 1:4, John uses the first person plural, present tense ��������. There he writes on the testimony of fellow eyewitnesses and himself. Here he writes on his own authority.) ������� with the form ����� the aorist subjunctive conveys the idea of potential for sin; that is, the writer warns the reader not to fall into sin. The use of the present tense, by contrast, would have indicated continual and habitual sinning.) ���������� from ��������� (I comfort, beg, exhort), this noun, which in a court of law means advocate, can best be translated helper. In the Gospel of John the noun refers to the Holy Spirit (14:16, 26; 15:26; 16:7).

Here it designates Jesus Christs.��6��) ���� the preposition discloses that Jesus is not only in the presence of his Father; he presents our prayers to the Father.) Verse 2) 1������ this noun derived from 1�������� (I appease) describes an action performed by Jesus Christ that appeases God the Father. A noun with a -��� ending denotes action; a noun with a -�� ending indicates the result of that action.��7��) ���� in Johannine literature ���� is equivalent to Q��� (for).) E��� John chooses the adjective E��� (whole) instead of ��� (every, all) to communicate the idea of universality. The word E��� has an indefinite meaning which ��� does not have. ��8��) 2. Knowledge and Love) 2:3 5a) 3. We know that we have come to know him if we obey his commands. 4. The man who says, I know him, but does not do what he commands is a liar, and the truth is not in him.) With the conjunction and (omitted in the NIV), John connects verse 3 and the second half of chapter 1.

Apparently the writer needs to complete his thoughts on having fellowship with God (1:3, 6, 7, 9). As he pointed out, walking in the light in fellowship with God means that we confess our sins (1:9). Now he adds that knowing God means obeying his commands. As a synonym of the term fellowship he introduces the concept knowing God.) a. We know that we have come to know him. In this short verse the word know occurs twice.

The first verb is in the present tense and the second in the perfect tense .��9��) Fellowship with God and knowledge of God are the two sides of the same coin. One s relationship with God can vary from casual acquaintance to intimate fellowship. But God is not interested in a relationship that is casual and meaningless. He desires that we come to know him intimately.) Knowing God implies that we learn about him, love him, and also experience his love. We gain our knowledge of God when we strive to do his will in the actual experiences of life. Knowing him, then, means that we live in perfect harmony with him by keeping his law.) b.

If we obey his commands. To know God is to keep his commands, and to keep his commands is to know God. John repeats this thought with slightly different words in another passage of his epistle: This is how we know that we love the children of God: by loving God and carrying out his commands (5:2).) 1 1 2 8 0 “tw://bible.?id=24.31.33-24.31.34|AUTODETECT|” The conditions of the new covenant which God revealed to Jeremiah 7 1 -1 9 0 “tw://bible.?id=24.31.33-24.31.34|AUTODETECT|” Jer. 31:33 34) 1 1 -1 9 0 “tw://bible.?id=58.8.10-58.8.11|AUTODETECT|” ) and which the writer of Hebrews quotes 7 1 -1 9 0 “tw://bible.?id=58.8.10-58.8.11|AUTODETECT|” Heb. 8:10 11) 1 1 -1 9 0 0 ) combine law and knowledge of God.��10��) 1 12 2 8 0 0 This is the covenant I will make with the house of Israel) after that time, declares the Lord.) I will put my law in their minds) and write it on their hearts.) I will be their God,) and they will be my people.) No longer will a man teach his neighbor,) or a man his brother, saying, Know the Lord, ) because they will all know me,) from the least of them to the greatest, ) declares the Lord.) The distinctive characteristic of the child of God is that he obeys God s commands. When he keeps these commands, he demonstrates that he has come to know God. But this is not always the case, as John points out in the next verse.) 1 1 2 8 0 “tw://bible.?id=56.1.16|AUTODETECT|” c. The man who says, I know him, but does not do what he commands is a liar. Although this verse parallels the discussion of the last half of the preceding chapter (1:6, 8, 10), where John writes comprehensively about the claim of fellowship with God and the failure to live in the truth, here he quotes an individual. He quotes the person who claims to have come to know (perfect tense) God but who fails to keep (present tense) (God s commands. John calls him a liar. That is, this person is a walking lie who says one thing and does the opposite 7 1 -1 9 0 “tw://bible.?id=56.1.16|AUTODETECT|” Titus 1:16) 1 1 -1 9 0 0 ). The word liar describes the character of the man whose entire conduct is opposed to the truth.) 1 3 2 8 0 0 d. And the truth is not in him. Except for the last two words of this clause, this statement is identical to that in 1:8. The emphasis falls on in him. This person, says John, is devoid of God s truth.) 5a. But if anyone obeys his word, God s love is truly made complete in him.) One of the salient characteristics of this epistle is John s continual use of contrast. For example, he places the truth over against the lie, light in opposition to darkness, and love against hatred. Also in the first part of this verse, he states affirmatively that which he portrays negatively in the previous verse.) 1 1 2 8 0 “tw://bible.?id=58.1.2|AUTODETECT|” Another characteristic is John s use of various terms that express the same thought for the concept word: truth (1:8; 2:4), word (1:10; 2:5), and command (2:3 4) all of them mean more or less the same thing. Even though there is similarity, the word is broader and more comprehensive than the commands. As John Albert Bengel observes, The precepts are many; the word is one. ��11�� The Word of God is God s revelation that culminates in Jesus Christ 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=43.14.23|AUTODETECT|” ). In fact, John echoes the words Jesus spoke in the discourse after he instituted the Lord s Supper: If anyone loves me, he will obey my teaching [that is, my word] 7 1 -1 9 0 “tw://bible.?id=43.14.23|AUTODETECT|” John 14:23) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 Anyone who obeys God s word experiences the unrestricted love of God. John probably wrote these words to oppose Gnostic teachers who extolled gathering knowledge at the expense of obedience. John, however, teaches that the love of God fills completely the heart and life of the person who obeys God s word (compare 4:12, 18).) What is the meaning of the phrase God s love? Some commentators translate it objectively as man s love for God. ��12�� Others understand it subjectively as God s love for man. ��13�� And still others interpret it to be a description: love that is peculiar to God himself.) Although all three interpretations have merit, evidence from the immediate and the broader contexts seems to support the subjective interpretation. First, in the immediate context compare the parallel in verses 4 and 5 [God s] truth is not in him (v. 4) and God s love is & in him (v. 5).��14�� Both truth and love originate in God but not in man. Next, in the broader context of the epistle John explains the origin of love: love comes from God (4:7), God lives in us and his love is made complete in us (4:12), and we know and rely on the love God has for us (4:16).

God is the source and giver of love. In summary, then, the context is decisive in determining the meaning of the phrase God s love.) ) Greek Words, Phrases, and Constructions in 2:3 5a) Verse 3) � ����� this construction is common in I John; it occurs fourteen times (2:3, 4, 5 [twice]; 3:10, 16, 19, 24; 4:2, 9, 10, 13, 17; 5:2). Here it is an instrumental dative.) �������� the perfect active indicative of ������� (I know) shows resultant state . ������� refers to experiential knowledge; �6�� (I know) connotes innate knowledge.��15��) Verse 5a) ����������� from ������� (I complete), this verb in the perfect active indicative is timeless, for it reveals a customary truth.��16��) 3. Christian Conduct) 2:5b 6) 5b. This is how we know we are in him: 6. Whoever claims to live in him must walk as Jesus did.) The word this refers to either the preceding or the following sentence or both.

In other words, verse 5b can be either the concluding part of verse 5a, or the introduction to verse 6, or an independent statement. Translators generally take the second option and regard verse 5b as introductory to the next verse.��17��) How do we know that we are in him? John answers with a progressive succession of statements: we are in him, [we] live in him, and [we] walk as Jesus did. ) a. We are in him. We know that we are in God when we have intimate fellowship with him through Jesus Christ (1:3). The phrase in him is a reassertion of [to] have come to know him (2:3).) 1 1 2 8 0 “tw://bible.?id=44.17.28|AUTODETECT|” b. [We] live in him. Fellowship with God in Christ is not a static condition but an active relation that endures. If we say that in him we live and move and have our being 7 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” Acts 17:28) 1 1 -1 9 0 0 ), we place ourselves under obligation to God himself. We must follow the example he has given us in the earthly life of his Son.) 1 21 2 8 0 0 c. [We] walk as Jesus did. As Jesus lived while he was on earth, so we must live in imitation of him. We can do this only by setting our lives in harmony with his revelation. James H. Sammis eloquently expresses this teaching in the words of his well-known song:) When we walk with the Lord) In the light of His Word,) What a glory He sheds on our way!) While we do His good will,) He abides with us still,) And with all who will trust and obey.) ) Greek Words, Phrases, and Constructions in 2:5b 6) Verse 5b) � ����� although this phrase can look forward or backward, in this verse the direction appears to be forward.��18��) Verse 6) ������ this demonstrative pronoun stands in contrast with �P���; the first pronoun is preceded by ����� (just as), the second is followed by �U��� (so).) ) C. Love and Light) 2:7 11) 7 Dear friends, I am not writing you a new command but an old one, which you have had since the beginning.

This old command is the message you have heard. 8 Yet I am writing you a new command; its truth is seen in him and you, because the darkness is passing and the true light is already shining.) 9 Anyone who claims to be in the light but hates his brother is still in the darkness. 10 Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. 11 But whoever hates his brother is in the darkness and walks around in the darkness; he does not know where he is going, because the darkness has blinded him.) ) 1. New and Old) 2:7 8) 1 1 2 8 0 “tw://bible.?id=62.2.7|AUTODETECT|” John makes a smooth transition of thought from one paragraph to the next. He moves from a discussion of knowing God and obeying his commands to the topic of love. John begins this paragraph with the word beloved, which the New International Version translates dear friends. ��19�� John favors this form of address, for he resorts to it frequently 7 1 -1 9 0 “tw://bible.?id=62.2.7|AUTODETECT|” I John 2:7) 1 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=62.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.3.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=64.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.2|AUTODETECT|” III John 1, 2) 1 1 -1 9 0 “tw://bible.?id=64.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=64.1.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 7. Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard.) 1 1 2 8 0 “tw://bible.?id=43.13.34|AUTODETECT|” The parallel between John s Gospel and his first epistle is irrefutable, especially in respect to his comments about the new command of love. We hear the voice of Jesus saying, A new commandment I give you: Love one another 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Note the following points:) First, John shows that the new comes forth from the old when he says that the new command is actually old. After he has said that, he states that he is writing a new command. He is interested primarily in the concept command and secondarily in the words new and old. Even though he does not explicitly state what this command is, he discloses in succeeding verses that it is the well-known precept to love one another (2:9 10).) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” Next, John cannot call this command new. Already in Old Testament times when God s people were in the Sinai desert, God instructed the Israelite to love his neighbor as himself 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” ). Since the time of Moses, Jewish people have recited the following words as part of their creed: Love the Lord your God with all your heart and with all your soul and with all your strength 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 1 1 -1 9 0 0 ). God commanded the Israelite to love his neighbor in addition to loving God.) 1 2 2 8 0 0 And last, John observes that the readers have had the old command from the beginning. He implies that they have received God s revelation and therefore know that this command as such is not new. This old command, writes John, is the message [of God s revelation] you have heard. ��20�� That is, the readers knew this command from the time when they first heard the preaching and teaching of God s Word the Old Testament and the New Testament in the worship services of the local church.) 8. Yet I am writing you a new command; its truth is seen in him and you, because the darkness is passing and the true light is already shining.) 1 1 2 8 0 “tw://bible.?id=63.1.5|AUTODETECT|” John appears to contradict himself when he first asserts that we have no new command 7 1 -1 9 0 “tw://bible.?id=63.1.5|AUTODETECT|” II John 5) 1 1 -1 9 0 0 ) and then proceeds to introduce a new command. There is no contradiction, however, as we see by considering these aspects:) 1 3 2 8 0 0 a. Literal) The word new in Greek suggests that the old has given birth to the new. The old does not cease to exist but continues along with the new. We note a good example with respect to the two testaments: the Old Testament prepared the way for the New Testament, but did not lose its validity when the New arrived. Likewise, the old command addressed the people of the Old Testament era but kept its validity when Jesus came. Jesus gave this command greater significance, in a new form, in the context of the New Testament.) b. Theological) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” Yet I am writing you a new command. From the verses following ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Leviticus 19:18) 1 1 -1 9 0 0 , we learn that the concept neighbor included the fellow Israelite and the alien who lived with God s people in the land. Love [the alien] as yourself, God said (v. 34).��21��) 1 1 2 8 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” In New Testament times, however, Jesus gave new meaning to the command to love one s neighbor when he taught the Parable of the Good Samaritan 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.37|AUTODETECT|” Luke 10:25 37) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.44|AUTODETECT|” ) and when he told his listeners that the command to love one s neighbor extended even to the enemy 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.44|AUTODETECT|” Matt. 5:43 44) 1 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” ). Jesus became known as a friend of tax collectors and sinners 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 0 ). He explained the meaning of the command to love one another by removing manmade obstacles and by revealing the divine intent and purpose of this particular command. The command, then, has been continuously in force from the beginning of history to the present, for it does not grow old with time.��22��) 1 2 2 8 0 0 c. Evidential) Its truth is seen in him and you. Indirectly John refers to Jesus. In the preceding context he mentioned him directly when he said, Whoever claims to live in him must walk as Jesus did (2:6). John commends the readers for conduct that is truly characterized by this new command to love one another. If the Christian fellowship is marked by such love, then it will be recognized as the fellowship of Christ s followers; it will bear the unmistakable stamp of his love. ��23��) 1 1 2 8 0 “tw://bible.?id=43.1.9|AUTODETECT|” John provides proof for his observation that the readers are obeying the new command. Here is the proof: Because the darkness is passing and the true light is already shining. John s penchant for contrast is evident in this verse. He puts darkness over against light and the verb is passing in contrast with the phrase is already shining. Note that the darkness has not yet disappeared; it is being dispelled because the light of the gospel of Christ enlightens the believers. John identifies the light as true 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 0 ) to indicate that all other light is merely a reflection which leads to disappointment and despair. This true light, says John, is shining already at this moment.) 1 41 2 8 0 0 ) Practical Considerations in 2:8) Some countries today are experiencing a phenomenal growth of the Christian church. People are being baptized by the thousands; new churches are being formed everywhere; and the flame of the gospel, spreading as in the first century, leaps from person to person and area to area. Church leaders make calculations and venture projections about the future.) This rapid growth of the Christian church warms the heart of every believer; nevertheless, observers who are on the scene comment that while the Christian faith is evident on Sundays, during the week in the workaday world it proves to be absent and meaningless. Somehow the light of the gospel has not yet penetrated society at large. In the areas of education, business, labor, and politics the light of God s Word as yet has not dispelled darkness.) When toward the end of the first century John wrote, The darkness is passing and the true light is already shining, he seemed to voice optimism devoid of realism. Perhaps some people ridiculed his enthusiasm.

The Roman emperor persecuted the Christians; the power of darkness enveloped the Christian church; and the light of Christianity seemed insignificant. Yet John wrote these words in faith. He did not look at outward appearances but at the effect of living in the light of the gospel. Thus he saw that after ages of darkness, the gospel light had dawned.) ) Greek Words, Phrases, and Constructions in 2:7 8) Verse 7) ������� this is a verbal adjective that conveys the passive voice: beloved [by God]. ) ����t� ������ the adjective follows the noun so that the emphasis falls on the noun. Note the noun is in the singular, not the plural (2:3). The adjective ����� (new), not ��� (fresh), is important, for it describes the nature of newness which is superior to the old.��24��) �4���� the imperfect active indicative of �� (I have) is considered to be a progressive imperfect.��25��) Verse 8) ����� the adverb means yet, not again. ) E as a relative pronoun in the neuter singular, this word does not have its antecedent in ������.

It stands by itself and can be explained with the addition of two words: [�����] E ���� ���r� � �P�� ��v � Q��� [����]. [This] which is true in him [is] also true in you. ��26��) ��������� from ������ (I pass by), this form is the present passive indicative .) 2. Light and Darkness) 2:9 11) Once again John shows his fondness for contrast; pairs of opposites are prominent in the next verses: light and darkness, love and hatred, walking and stumbling.) 9. Anyone who claims to be in the light but hates his brother is still in the darkness. 10. Whoever loves his brother lives in the light, and there is nothing in him to make him stumble. 11. But whoever hates his brother is in the darkness and walks around in the darkness; he does not know where he is going, because the darkness has blinded him.) Note, first, the obvious link between verse 8, where John introduces the spiritual truth about light, and verse 9, where he refers to a claim made by a religious opponent. Also note that after John states a spiritual truth, for example in 1:5, 2:3, and here in 2:9, he quotes the words of a religious opponent who makes a claim he cannot substantiate.

And last, the pattern John develops in these three verses negative, positive, negative resembles an earlier series of five verses in which three are negative and two are positive (1:6 10).) a. Negative) The religious opponent claims to be in the light. In fact, he is the same person who already said that he has fellowship with God (1:6) and that he knows God (2:4). He makes this known to everyone who lends a listening ear. But his words do not match his deeds; his claim is worthless, because his conduct contradicts it; his profession of light translates into a life of darkness; and in the absence of love, he experiences the ruinous power of hatred in interpersonal relationships.) The words of this text, Anyone who claims to be in the light but hates his brother is still in darkness, apply to any reader of John s epistle. Whoever claims to be in God s light but continues to harbor hatred toward his fellow man demonstrates a life of darkness.

We prefer to look heavenward and avoid looking at ourselves.) To dwell in love) with the saints above,) O! that will be glory!) To dwell below) with the saints we know ) Ah! that s a different story!) To hate a brother is not a trifling matter. John repeats the thought of this text in each of the next two chapters when he says, Anyone who hates his brother is a murderer (3:15), and If anyone says, I love God, yet hates his brother, he is a liar (4:20). Whoever hates a Christian brother breaks God s commands, is devoid of truth, and lives in spiritual darkness.) For those living in darkness, John tactfully leaves the door open so that they may repent and come to the light. John writes that they are still in darkness. They need not stay there. They are welcome to come to a knowledge of the truth, lead a godly life, love the members of the church, and live in the light of the gospel.) b.

Positive) John s remarks concern the members of the church. And in this setting, John puts his statements in absolute terms that offer no middle ground. For him there is no twilight. There is either light or darkness, love or hatred. Where love is absent, hatred rules in darkness. But where love prevails, there is light.) John writes, Whoever loves his brother lives in the light, and there is nothing in him to make him stumble.

Love is not so much a matter of the word as of the deed. Whoever loves his spiritual brother as himself lives in the light. And when a person lives in the light, he does not stumble, because he is able to see clearly.) Translators are not agreed on the exact wording of the last part of verse 10. Here are three differing translations:) 1. And so there is nothing in him that will cause someone else to sin (GNB)) 2. And in it there is no cause for stumbling (RSV)) 3.

There is nothing in him to make him stumble (NIV)) Interpreters who favor the first translation point out that the Greek word stumble literally means trap and symbolically, to cast a stumbling-block before one. ��27�� In the second translation, the pronoun it refers to the antecedent light. That is, in the light there is no cause for stumbling. In view of the context, the third translation seems to make the best transition to the next verse (v. 11), which portrays the person who hates his brother as the one who stumbles in the darkness.��28��) John implies that anyone who hates his brother causes his own downfall. And the cause for his stumbling cannot be attributed to outside factors but only to one s inner being that is filled with hatred.) c. Conclusion) 1 1 2 8 0 “tw://bible.?id=43.12.35|AUTODETECT|” John s concluding remarks are straightforward. First, anyone who hates his brother is in darkness, for he has separated himself from the light of the gospel. Second, he is relatively safe if he stays where he is, but as soon he begins to walk around in the darkness, literally as well as figuratively, he stumbles because of his inability to see 7 1 -1 9 0 “tw://bible.?id=43.12.35|AUTODETECT|” John 12:35) 1 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” ). Darkness has a blinding effect on the eyes. When eyes are kept idle for sustained periods of time, blindness inevitably results.��29�� When a person is in spiritual darkness, life becomes meaningless and goals are without purpose. The tragedy is that walking in darkness need not take place, for God s true light is available to everyone 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 0 ).) 1 44 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:9 11) Verse 9) A ����� three successive verses begin with the definite article and a participle in the present tense to indicate duration: A ����� (v. 9); A ����� (v. 10); and A ����� (v. 11).) ��� this conjunction has an adversative meaning: and yet or but. ) Verse 10) �x� ������ in the context of the epistle John speaks of the believer as the brother. The rest of the New Testament writers confirm this designation.) ��������� a movable stick in a trap that is set to catch birds or animals; a stumbling block.) Verse 11) �6��� John employs the verb �6�� (I know), not ������� (I know, learn to know), to stress the concept of innate knowledge.) �������� from ������ (I make blind), the aorist tense is constative.) ) D. Two Appeals) 2:12 14) 12 I write to you, dear children,) because your sins have been forgiven on account of his name.) 13 I write to you, fathers,) because you have known him who is from the beginning.) I write to you, young men,) because you have overcome the evil one.) I write to you, dear children,) because you have known the Father.) 14 I write to you, fathers,) because you have known him who is from the beginning.) I write to you, young men,) because you are strong,) and the word of God lives in you,) and you have overcome the evil one.) ) 1. First Address) 2:12 13a) In a separate section, John appeals to his readers and summarizes his thoughts in poetic form. He addresses his readers according to categories: first, all the believers receive his exhortation; next he appeals to the fathers and then to young men.) 12. I write to you, dear children,) because your sins have been forgiven on account of his) name.) 13a.

I write to you, fathers,) because you have known him who is from the) beginning.) I write to you, young men,) because you have overcome the evil one.) We make the following observations:) All readers) a. I write to you. John is the pastor who personally addresses the members of the church (see 2:1, 7, 8). When he says, I write, he means that his words, being penned, are permanent. The members of the church are apt to forget the spoken word, but that which is written stays. The recipients of John s letter, therefore, ought to take notice.

I am writing to you, says the elderly pastor.) b. Dear children. John makes a special appeal to his readers and addresses them with a term of endearment, dear children, characteristic of his epistle.��30�� On the basis of frequency, scholars understand the term to refer to all the original readers of this letter. In other words, John is not addressing three age groups: children, fathers, and young men. That sequence is rather unnatural. If he were addressing age groups, the order should be children, young men, fathers.

But if we take children in a general sense, then John appeals to two groups: fathers and young men.��31�� John first speaks to all his readers and then to the fathers and the young men.) 1 1 2 8 0 “tw://bible.?id=42.24.47|AUTODETECT|” c. Because your sins have been forgiven. ��32�� If there is good news from Jesus Christ, it is the announcement that our sins have been forgiven 7 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” Luke 24:47) 1 1 -1 9 0 “tw://bible.?id=44.13.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.38|AUTODETECT|” Acts 13:38) 1 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” ). The paralytic carried by four of his friends to the house where Jesus stayed heard him say, Son, your sins are forgiven 7 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” Mark 2:5) 1 1 -1 9 0 “tw://bible.?id=42.7.48|AUTODETECT|” ). The sinful woman who entered the home of Simon the Pharisee and anointed Jesus feet heard these words: Your sins are forgiven 7 1 -1 9 0 “tw://bible.?id=42.7.48|AUTODETECT|” Luke 7:48) 1 1 -1 9 0 0 ). That is, God forgives sins once for all. Sins have been, are, and remain forever forgiven.) 1 2 2 8 0 0 d. On account of his name. Sins are forgiven because of the name of Jesus. John purposely puts emphasis on the term name. He writes, on account of his name, not on account of Jesus. The term name is not a mere designation but the revelation of the person and work of God s Son (see 1:9; 2:1 2; 4:10). God forgives sins on the basis of his Son s atoning death on Calvary s cross. The implication is that everyone who believes in Jesus and repents receives remission of sin.) Fathers) 1 1 2 8 0 “tw://bible.?id=43.1.1|AUTODETECT|” John addresses the fathers in the church twice (vv. 13, 14) and gives them the same message: because you have known him who is from the beginning. In the broader context of the epistle, John repeatedly writes about the Father.��33�� He uses this expression to portray the close relationship between God the Father and his Son. The term father assumes sonship; with respect to God this fatherhood includes both the Son of God and the children adopted through him. We have natural fathers, but earthly fatherhood is only a faint reflection of God s fatherhood. Nevertheless, John appeals to the fathers, because they have gained spiritual knowledge of and about Jesus Christ. In the course of time, they have [come to know] him who is from the beginning. They have an intimate knowledge of God s revelation in Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 0 ). The Christian community, then, looks to the spiritual fathers for leadership, and they, in turn, must care for their spiritual children. They are responsible to hand the torch of the gospel light to the next generation, namely, the young men in the church.) 1 4 2 8 0 0 Young men) John is speaking to the youth in the church. He commends them for having overcome the evil one. He repeats the same words in the next verse to indicate the significance of this truth. They have conquered the evil one, that is, Satan. They have repelled the attacks of the devil, have not joined Satan s camp, and rejoice in their salvation. They belong to Jesus and live in the light of his revelation. They have stood firm in the face of temptation, for in their God-given spiritual strength they have overcome.) ) Greek Words, Phrases, and Constructions in 2:12) 1 1 2 8 0 “tw://bible.?id=62.2.21|AUTODETECT|” ����� in three successive addresses John employs the present active first person singular. Then in verses 13b 14, he writes ����� three times in succession. The use of the aorist active tense (first person singular) is the so-called epistolary aorist; that is, the writer looks at his epistle from the recipient s point of view.��34�� This use also occurs in ) 7 1 -1 9 0 “tw://bible.?id=62.2.21|AUTODETECT|” I John 2:21) 1 1 -1 9 0 “tw://bible.?id=62.2.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” 5:13) 1 1 -1 9 0 0 . The epistolary aorist is translated in the present tense.) 1 19 2 8 0 0 ������ as a diminutive from ������ (child, son), this noun expresses endearment; because it is neuter, the noun refers to men, women, and children.) ������� from ����� (I forgive), the perfect tense indicates action that took place in the past with lasting effect for the present and future. The passive voice implies that God is the agent who forgives.) 2. Second Address) 2:13b 14) A number of translations present verse 13b as verse 14, so that the first and the second appeals form parallel sets.��35�� Even though the Greek text shows a different word for dear children, the symmetry between the first three addresses and these three is perfect: children, fathers, and young men.) 13b. I write to you, dear children,) because you have known the Father.) 14. I write to you, fathers,) because you have known him who is from the beginning.) I write to you, young men,) because you are strong,) and the word of God lives in you,) and you have overcome the evil one.) Once again John introduces each of his three appeals with the introductory clause I write to you. In Greek he uses the past tense of the verb to write, but in translation it is usually put in the present.) Dear children) John uses a Greek word, different from the one he used in verse 12, as a term of endearment to express his tender love to all his readers regardless of age.

The reason that he appeals to the readers is this: you have known the Father. Not only the fathers have come to know Jesus Christ from the beginning; all the believers have come to know the Father and, by implication, God s Son, Jesus Christ. Through Jesus, the believers have personally experienced the love of God the Father.) Fathers) Once more John appeals to the fathers: you have known him who is from the beginning. The author repeats what he already has written in the preceding verse (v. 13). The repetition discloses the seriousness of the author s appeal; that is, the fathers cannot afford to relax the process of their spiritual growth.) Young men) 1 1 2 8 0 “tw://bible.?id=49.6.10|AUTODETECT|” Last, the youth of the church are strong, says John. Of course, young men are strong physically, but John means that they have proved their spiritual strength 7 1 -1 9 0 “tw://bible.?id=49.6.10|AUTODETECT|” Eph. 6:10) 1 1 -1 9 0 “tw://bible.?id=43.5.38|AUTODETECT|” ). They oppose and overcome Satan, because they possess the word of God that is living in them 7 1 -1 9 0 “tw://bible.?id=43.5.38|AUTODETECT|” John 5:38) 1 1 -1 9 0 0 ). This possession is the secret of their strength and the source of their victory. ��36�� As long as they treasure, obey, and believe that word, they will be victorious and overcome the power and deceit of Satan.) 1 26 2 8 0 0 ) Practical Considerations in 2:12 14) Christians in the last part of the first century encountered teachers who opposed the Christian faith with Gnostic doctrines. John consistently tells the readers of his epistle to walk in the light, to live by the truth, to obey God s commands, and to have fellowship with God and his people. His appeals, however, are not all in the form of warnings. As a wise pastor, he knows that a steady flow of admonitions can have an adverse effect on the members of the church. Positive words build confidence and assurance. John calls the attention of all the readers to the possessions they have in Christ:) a.

They know that their sins have been forgiven.) b. They have known God the Father and his Son Jesus Christ.) c. They have overcome Satan through the Word of God.) Young and old thrive on words of praise, for they take pride in what they possess and are able to achieve. Although pastors must warn the church of dangers and pitfalls, they should set the goal of presenting their sermons in a positive frame and show the believers the riches they possess in Christ Jesus. Let God s people sing,) How vast the benefits divine) Which we in Christ possess!) We are redeemed from guilt and shame,) And called to holiness.) Augustus M. Toplady) ) Greek Words, Phrases, and Constructions in 2:13b 14) Verse 13b) ������ a diminutive from ���� (boy, child), this noun is a synonym of ������ and is used as an endearment.) Verse 14) 0������ note the word order in the Greek.

The adjective precedes the verb and receives emphasis.) ���������� the perfect active from ����� (I conquer, overcome). Notice the repeated use of the perfect in the three verbs ������� (three times), ���������� (twice), and ������� (once) in verses 12 14.) ) E. The World and the Will of God) 2:15 17) 15 Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. 16 For everything in the world the cravings of sinful man, the lust of his eyes and the boasting of what he has and does comes not from the Father but from the world. 17 The world and its desires pass away, but the man who does the will of God lives forever.) ) 1. Do Not Love the World) 2:15) 1 1 2 8 0 “tw://bible.?id=59.4.4|AUTODETECT|” After an appeal to the believers, the author sounds a warning not to love the world. Love for the world precludes love for the Father. We see a parallel between the words of John and those of James, Anyone who chooses to be a friend of the world becomes an enemy of God 7 1 -1 9 0 “tw://bible.?id=59.4.4|AUTODETECT|” James 4:4) 1 1 -1 9 0 0 ). John writes,) 1 5 2 8 0 0 15. Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him.) a. John issues a stern warning not to love the world. He says do not love, not do not like the world. The word love that John employs is the same term he uses in verse 10 where he speaks about the person who loves his brother.

The love which he has in mind is that of attachment, intimate fellowship, loyal devotion. It is the love which God demands in the summary of the law: Love the Lord your God & and love your neighbor as yourself. ) John directs his warning to those people who already have switched allegiance and are now giving their undivided attention to the affairs of the world. He tells them to stop loving the world and to desist from pursuing their worldly interests. He is not talking about a single incident but about a lifestyle.) b. John mentions the expression world a word that is typically Johannine.��37�� This word has various meanings, as John illustrates in his first epistle: the world of the believers, the world of sin, the world of the devil.) Thus John writes that Jesus is the Savior of the world (4:15) and that by faith the Christian is able to overcome the world (5:4 5). According to John, the characteristics of the world are cravings, lust, and boasting (2:16).

The world passes away (2:17) and is ignorant of God (3:1). It hates the believers (3:13) and is the abode of false prophets (4:1), the antichrist (4:3), and unbelievers (4:5). And last, the whole world is controlled by the evil one (5:19). Concludes Donald Guthrie, There is therefore in I John a strong parallel between the world and the devil. ��38��) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” c. John warns the readers against loving the world and that which belongs to it. He does not advise the Christian to abandon this world or to live in seclusion. John stresses not that a Christian separate himself from the world. Rather, he says that a believer should keep himself from a love for the world. Note that in this relatively short verse the concept love precedes the concept world. What, then, is John saying? In a sentence: Love for the world and love for the Father cannot exist side by side. The Christian will love the one and hate the other, but he cannot love both at the same time 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ). The sinful world stands diametrically opposed to the Father. John describes this world in verse 16.) 1 2 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:15) 1 1 2 8 0 “tw://bible.?id=59.4.4|AUTODETECT|” �t ������ the present active imperative preceded by the negative particle �� shows action in progress. Some people indeed loved the world (see v. 19). Notice that John chooses the verb ����� (I love) and the noun ���� (love), not the verb ����� and its related noun ����� 7 1 -1 9 0 “tw://bible.?id=59.4.4|AUTODETECT|” James 4:4) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 �� ��� ���� the protasis of this conditional sentence has the verb in the present subjunctive to express uncertainty and probability.) ! ���� ��� ������ the genitive can be either subjective or objective. In view of the contrast between love for the world and the love for the Father the objective genitive is preferred.) 2. Do the Will of God) 2:16 17) 16. For everything in the world the cravings of sinful man, the lust of his eyes and the boasting of what he has and does comes not from the Father but from the world.) 1 1 2 8 0 “tw://bible.?id=59.3.15|AUTODETECT|” The main thought of verse 16 is this: everything in the world & comes not from the Father but from the world. In his epistle, James provides a parallel idea. On the origin of wisdom, James writes, Such wisdom does not come down from heaven but is earthly, unspiritual, of the devil 7 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” James 3:15) 1 1 -1 9 0 0 ). That which has its origin in the world comes not from God but from the devil.) 1 3 2 8 0 0 What are the so-called things of the world? John spells them out in three categories: cravings of sinful man, lust of man s eyes, and boasting of what a person has or does. Of course, this list of tendencies is comprehensive in scope, but not necessarily exhaustive.��39��) Before we discuss these categories, we make the following observations. The first two categories (cravings and lust) are sinful desires; the last (boasting) is sinful behavior. The first two are internal and hidden sins; the last is an external and revealed sin. The first two pertain, to the individual person, the last to the person who is surrounded by people.��40��) a. Cravings) 1 1 2 8 0 “tw://bible.?id=2.20.17|AUTODETECT|” Literally the Greek text has the desire of the flesh. The New International Version, however, translates the text as the cravings of sinful man. The word desire is used collectively and represents cravings that include sexual desire and covetousness. These cravings are evil because they cause man to disobey God s explicit command, You shall not covet 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” Exod. 20:17) 1 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.21|AUTODETECT|” Deut. 5:21) 1 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” ).��41�� Moreover, these cravings originate in man s nature and give birth to sin 7 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” James 1:15) 1 1 -1 9 0 “tw://bible.?id=48.5.16-48.5.17|AUTODETECT|” ). Paul writes a similar account of this sinful nature 7 1 -1 9 0 “tw://bible.?id=48.5.16-48.5.17|AUTODETECT|” Gal. 5:16 17) 1 1 -1 9 0 0 ), which he says is contrary to the Spirit. ) 1 1 2 8 0 0 b. Lust) 1 1 2 8 0 “tw://bible.?id=40.5.28|AUTODETECT|” John describes this desire as the lust of [the] eyes. The eyes are the channels to man s soul. When man is enticed by lust, his eyes serve as instruments that cause him to transgress and sin. John reflects the sentiments of Jesus (recorded in the Sermon on the Mount), who categorized lustful looking as sin: But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart 7 1 -1 9 0 “tw://bible.?id=40.5.28|AUTODETECT|” Matt. 5:28) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 c. Boasting) John lists the third tendency in words that cannot be translated easily. Translators provide a number of equally valid versions. Here are some representatives:) The pride of life (KJV, NKJV, RSV)) The boastful pride of life (NASB)) All the glamour of its life (NEB)) The life of empty show (NAB)) Pride in possessions (JB)) The boasting of what [man] has and does (NIV)) 1 1 2 8 0 “tw://bible.?id=59.4.16|AUTODETECT|” The reason for these numerous variations lies in two Greek words: boast and life. The first word means the boasting of a braggart or impostor 7 1 -1 9 0 “tw://bible.?id=59.4.16|AUTODETECT|” James 4:16) 1 1 -1 9 0 0 ). This boasting may even approach the point of arrogant violence.��42�� The second denotes life with respect to actions and possessions. The person who brags about his deeds and goods expresses lust for advantage and status. ��43��) 1 1 2 8 0 “tw://bible.?id=43.8.47|AUTODETECT|” The three vices (cravings, lust, and boasting) originate not in the Father but in the world, that is, from the devil. John writes the Father to indicate, first, the link with the preceding context (1:2, 3; 2:1, 13, 15) and, second, a reminder that the readers are God s adopted children. They are sons and daughters of their heavenly Father and do not belong to the world. In a different setting, Jesus voices the same thought. He tells his adversaries, He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God 7 1 -1 9 0 “tw://bible.?id=43.8.47|AUTODETECT|” John 8:47) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 17. The world and its desires pass away, but the man who does the will of God lives forever.) 1 1 2 8 0 “tw://bible.?id=46.7.31|AUTODETECT|” Man needs to look at the fleeting existence of worldly people, pleasures, and desires. If he places his interest in that which is here today and gone tomorrow, he reaps a harvest of instability, stumbles in the darkness of sin and, because he has cast his lot with the world, faces a similar end. For this world in its present form is passing away 7 1 -1 9 0 “tw://bible.?id=46.7.31|AUTODETECT|” I Cor. 7:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.21|AUTODETECT|” However, the child of God is secure, for he possesses eternal life. What a contrast! The person who loves the world soon passes away, but the man who does the will of God lives forever. John echoes Jesus words: Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven 7 1 -1 9 0 “tw://bible.?id=40.7.21|AUTODETECT|” Matt. 7:21) 1 1 -1 9 0 “tw://bible.?id=60.4.2|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=60.4.2|AUTODETECT|” I Peter 4:2) 1 1 -1 9 0 0 ). When the will of man is in harmony with the will of God, the Christian has fellowship with the Father and the Son that lasts forever (compare 2:5).) 1 2 2 8 0 0 ) Practical Considerations in 2:15 17) 1 1 2 8 0 “tw://bible.?id=43.17.18|AUTODETECT|” In his high-priestly prayer, Jesus asks his Father not to take the believers out of the world but to protect them. He prays, As you sent me into the world, I have sent them into the world 7 1 -1 9 0 “tw://bible.?id=43.17.18|AUTODETECT|” John 17:18) 1 1 -1 9 0 0 ). Is John contradicting these words of Jesus? Is he advocating total separation from the world in which he lived? No, not at all.) 1 1 2 8 0 “tw://bible.?id=62.2.19|AUTODETECT|” When John wrote his epistle toward the end of the first century, pagan society was thoroughly corrupt. It was marked by immorality, greed, bribery, and disregard for human life and dignity. Within that society the church sought to be a restraining influence by exemplifying the virtues of honesty, morality, and a respect for life and property. But within the church some people had sided with the world because they did not really belong to the church 7 1 -1 9 0 “tw://bible.?id=62.2.19|AUTODETECT|” I John 2:19) 1 1 -1 9 0 0 ). They were false prophets who went out into the world (4:1). John warns the believers never to compromise with the spirit of the age and never to adopt a worldly lifestyle.) 1 22 2 8 0 0 In a sense, our world differs little from that of John. Ours is filled with violence and immorality. In many sectors of society bribery, theft, and deceit are woven into the fabric of daily life. However, we who have been bought with a price, who have the baptismal mark of the Triune God on our foreheads, who are called holy, must keep ourselves unspotted by the world. We are in the world, but not of it. For if we were of the world, then we would not be of the Father.) ) Greek Words, Phrases, and Constructions in 2:16 17) Verse 16) ! ������� ��� ������ is this a descriptive or a subjective genitive?

If the succeeding phrase is subjective (lust of the eyes), this phrase, too, is subjective: cravings that belong to sinful man.��44��) ��� �� in the preceding verse the definite article in the neuter plural occurs (��, the things). Here John uses the singular neuter adjective to stress the individual vices which he particularizes with three nouns: ! ������� (desire [twice]) and ! �������� (boast). Each noun has a definite article.��45��) ���� this noun reflects the time, means, and manner of life. The noun ��� refers to (eternal) life that has death as its opposite.��46��) Verse 17) ��������� his compound verb from ������ is in the passive voice.) A �r ����� the use of the present participle denotes continued action.) ) III. Believe in Jesus) 2:18 3:24) A. Warning Against the Antichrist) 2:18 19) 18 Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come.

This is how we know it is the last hour. 19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.) ) 1. Antichrists Have Come) 2:18) Notice that in this well-known passage about the antichrist John writes the plural of antichrist. He tells the readers that many antichrists have come. In light of the immediate context, we see that persons who love the world and its pursuits have placed themselves in opposition to Christ and therefore are called antichrists.) 18. Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come.

This is how we know it is the last hour.) The familiar address dear children (see, for instance, v. 14) discloses that the writer is an elderly person who speaks with authority and is able to analyze the present and future spiritual scene. As a wise and perceptive pastor he warns his people of danger that lurks within the Christian community. He thoroughly understands the sinful age in which he and the readers live.) 1 1 2 8 0 “tw://bible.?id=44.2.17|AUTODETECT|” (a) Age In this verse John declares that we are living in the last hour. The term hour cannot be taken literally. Even though the phrase the last hour appears only here in the entire New Testament, it seems to be equivalent to the expressions the last days or these last times 7 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” Acts 2:17) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=59.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.3|AUTODETECT|” James 5:3) 1 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” I Peter 1:20) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 What does John mean when he writes the last hour ? If we understand the words figuratively and interpret them as a long period of time, that is, an age, we have to specify whether the term refers to the period that begins with Jesus ascension and ends with his return or the final days before the return of Jesus. If we adopt the second view and say that the last hour is the last days before the end of time, we have to explain the delay of nearly two millennia that has taken place since John wrote his epistle.) Proponents of the first view also face that question.��47�� They are able to point to the general context of this passage and say that John is not interested in giving a chronological time schedule.) 1 1 2 8 0 “tw://bible.?id=44.1.7|AUTODETECT|” These proponents view the broad context of this issue and maintain the following points: John looks at the spiritual development and the opposition of the world. He declares that the world and its desires pass away (2:17) to give place to the man who obeys the will of God. He notes that some people have left the church, because they denied that Jesus is the Christ. John calls them antichrists (2:18, 22); he observes that the spirit of the antichrist is already present in this world (4:3). Awaiting the return of Christ but not knowing when that will take place 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 1 1 -1 9 0 0 ), John seems to indicate that the period between the first and second coming of Jesus is the last hour. ��48��) 1 1 2 8 0 “tw://bible.?id=40.24.5|AUTODETECT|” (b) Arrival John says, The antichrist is coming. The readers had heard the gospel proclamation and knew that Jesus had said, Many will come in my name, claiming, I am the Christ, and will deceive many, and False Christs and false prophets will appear and perform great signs and miracles to deceive even the elect if that were possible 7 1 -1 9 0 “tw://bible.?id=40.24.5|AUTODETECT|” Matt. 24:5) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” The word antichrist has a broader meaning than does the term false Christ. The preposition anti means not only in the place of 7 1 -1 9 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” II Thess. 2:3 4) 1 1 -1 9 0 0 , where the man of lawlessness sets himself up in God s temple, proclaiming himself to be God ). It also signifies against. Thus, the antichrist comes in the place of Christ and stands in opposition to him.) 1 4 2 8 0 0 (c) Affirmation John observes that many antichrists have come and are still alive. The antichrists, who deny that Jesus is the Christ, are temporal, not eternal. They are probably to be regarded as at once forerunners of the Antichrist and evidence that his spirit is already at work in the world. ��49�� The presence of people who deny the Christ is definite proof that we are living in the last hour.) ) Doctrinal Considerations in 2:18) Is the antichrist a person or a principle? Is he a single individual or does he appear in many people, as John seems to indicate with the plural form antichrists? These and similar questions are often asked with reference to John s first epistle.) 1 1 2 8 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” The early Christians in the latter part of the first century had heard about the coming of the antichrist, and they knew that he would appear as a single person. For instance, Paul writes about the man of lawlessness who will be revealed and who will be destroyed by Jesus when he returns 7 1 -1 9 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” II Thess. 2:3 4) 1 1 -1 9 0 “tw://bible.?id=53.2.8-53.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.8-53.2.9|AUTODETECT|” 8 9) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 But John is not interested in identifying a particular individual. He points to a principle that prevails in persons who deny the deity or humanity of Christ. John opposes this principle of apostasy and therefore, in his epistles, stresses the principle instead of the person of the antichrist. By saying that the antichrist is coming, he indicates that the future antichrist will be an individual who personifies this principle.��50��) ) Greek Words, Phrases, and Constructions in 2:18) 1 1 2 8 0 “tw://bible.?id=55.3.1|AUTODETECT|” ����� e�� John uses these words twice in this text, both times without the definite article. In the case of the adjective ����� (last), the definite article is often lacking 7 1 -1 9 0 “tw://bible.?id=55.3.1|AUTODETECT|” II Tim. 3:1) 1 1 -1 9 0 “tw://bible.?id=59.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.3|AUTODETECT|” James 5:3) 1 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” I Peter 1:5) 1 1 -1 9 0 0 ).��51�� Because of the word order, the emphasis falls not on the noun hour but on the adjective last.) 1 8 2 8 0 0 ��������� the perfect active of ������� (I come to be, become) reveals that these antichrists arose within the church itself.) 2. Antichrists Went Out) 2:19) 19. They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.) Five times in this verse John uses the word us. In the original John writes from us four times and with us once. He wants to make sure that the reader understands that those whom he calls antichrists have left the church because they really did not belong to the church.

The antichrists leave but the members of the church remain. Not those who deny the Christ are important, but the believers. And for this reason, John stresses the pronoun us at the end of every clause.) a. They went out from us. John omits the details, but we assume that the original readers knew the situation and had vivid memories of the tension that eventually caused the departure of the unbelievers. The writer of Hebrews sketches the picture when he writes,) ) It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. [6:4 6]) 1 1 2 8 0 “tw://bible.?id=43.15.1-43.15.6|AUTODETECT|” b. But they did not really belong to us. John says that these people were not from within the Christian circle. They were not true Christians because they did not belong to the source, namely, Christ. They attended the worship services for some time, but they were never in Christ 7 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.6|AUTODETECT|” John 15:1 6) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 c. For if they had belonged to us, they would have remained with us. This is a conditional statement with a negative implication. Note that in the first clause John implies that the people he designates antichrists never really belonged to the church because they deny the Christ. In the second clause John indicates that true believers remain, whereas the antichrists leave the fellowship of the church. Believers belong; deniers depart.) d.

But their going showed that none of them belonged to us. The New International Version differs from a more literal translation by giving the intent of a Semitic idiom. Here is the verbatim text: that they might be made manifest that they were not all of us (KJV). A literal translation of this idiom fails to convey the meaning John expresses. He is not saying that there are exceptions. On the contrary, the idiom means that none of [the antichrists] belonged to us. ��52��) ) Doctrinal Considerations in 2:19) This text teaches the doctrine of perseverance.

The unbelievers who denied Jesus divinity or humanity were never part of the church because they did not belong to Christ. Their presence in the visible church was temporary, for they failed in their perseverance. If they had been members of the invisible church, they would have remained with the body of believers. As F. F. Bruce observes, The perseverance of the saints is a biblical doctrine, but it is not doctrine designed to lull the indifferent into a sense of false security; it means that perseverance is an essential token of sanctity. ��53��) ) Greek Words, Phrases, and Constructions in 2:19) ������ the aorist active of �������� (I go out) shows that at one time these people were part of the church and then left.

The tense indicates that the departure had taken place. They left, presumably, on their own accord.) �0 this is a contrary-to-fact conditional sentence. Instead of the aorist tense, the past perfect ������������ (from the verb ����, I remain) appears.) ) B. Anointing from the Holy One) 2:20 27) 20 But you have anointing from the Holy One, and all of you know the truth. 21 I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth. 22 Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist he denies the Father and the Son. 23 No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.) 24 See that what you have heard from the beginning remains in you.

If it does, you also will remain in the Son and in the Father. 25 And this is what he promised us even eternal life.) 26 I am writing these things to you about those who are trying to lead you astray. 27 As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit just as it has taught you, remain in him.) ) 1. Anointing and Discernment) 2:20 21) What a contrast! The antichrists deny that Jesus is the Christ, whose name in translated form means the Anointed One. But Christians look to the Christ, because from him they have received their anointing. Christians not only bear the name of Jesus Christ; they also share in his anointing.

This truth is formulated lucidly in a sixteenth-century catechism. To the question, But why are you called a Christian? its writers answer,) ) Because by faith I am a member of Christ and so share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a free conscience against sin and the devil in this life, and afterwards to reign with Christ over all creation for all eternity.��54��) 20. But you have an anointing from the Holy One, and all of you know the truth. 21. I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth.) 1 1 2 8 0 “tw://bible.?id=47.1.21|AUTODETECT|” In these two verses (also see 2:27) John teaches his readers about their anointing. John comments that the readers have an anointing from the Holy One. Who is the one that anoints? Paul asserts that God anoints the believers 7 1 -1 9 0 “tw://bible.?id=47.1.21|AUTODETECT|” II Cor. 1:21) 1 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” Acts 10:38) 1 1 -1 9 0 0 ). But in the broader context of his epistle, John conveys the thought that the Son anoints the believers (see the explanation of v. 27). Perhaps we should say that God the Father works through the Son.) 1 1 2 8 0 0 What is an anointing? In Old Testament times, priests, kings, and even prophets were anointed with oil to mark the beginning of their respective duties. The oil symbolized consecration.) 1 1 2 8 0 “tw://bible.?id=41.1.24|AUTODETECT|” The word anointing in this text refers not to oil but to the content of the anointing, which appears to be the Holy Spirit.��55�� The Spirit testifies to the lasting significance of the act of anointing. Christians receive the gift of the Holy Spirit from the Holy One. Who is the Holy One? In the New Testament, the Holy One is Jesus Christ 7 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” Mark 1:24) 1 1 -1 9 0 “tw://bible.?id=42.4.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.34|AUTODETECT|” Luke 4:34) 1 1 -1 9 0 “tw://bible.?id=43.6.69|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.69|AUTODETECT|” John 6:69) 1 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 1 1 -1 9 0 0 ).) 1 58 2 8 0 0 And all of you know the truth. In this clause we first note a translation problem. The better manuscripts have and all of you know, while other manuscripts have and you know all things. The latter reading leaves the impression that, because of the gift of the Holy Spirit, Christians are able to know everything. This cannot be John s intention, for in the next verse (v. 21) he writes, you & know the truth. Therefore, on the basis of the context we conclude that the object of knowing is not all things but the truth. ) Next, we note that the Greek verb oida (to know) in this verse and the next relates not to acquired knowledge but to innate knowledge.

John means to indicate he is not teaching the readers new truths but is reminding them of what they already know.) I do not write to you because you do not know the truth. The readers are fully familiar with the truth in Jesus Christ, so that John has no need to communicate the gospel to them. We suppose that John writes these words to the readers to remind them that they are not without the truth. In fact they have the ability to use the truth in their opposition to Gnostic teachers who deny Jesus as the Christ. Does John write his epistle only to combat Gnosticism? No, he writes for the following reasons.) But [I write] because you do know it and because no lie comes from the truth (italics added).

The readers know the truth and they are able to detect the lie by exposing it in the light of the truth. Truth and light are the opposites of the lie and darkness.) Some twenty years after John wrote this epistle, observes Bruce, John s disciple Polycarp, then bishop of the church in Smyrna, sent a letter to the Christians in Philippi and said:) ) For everyone who does not confess that Jesus Christ has come in the flesh is an anti-Christ ; and whosoever does not confess the testimony of the Cross is of the devil: and whosoever perverts the oracles of the Lord for his own lusts, and says that there is neither resurrection nor judgment this man is the first-born of Satan.��56��) The believer anointed with the Holy Spirit is able to discern truth from error, oppose heresy, and withstand the attacks of Satan.) ) Practical Considerations in 2:20 21) Whenever someone comes to you with religious teachings that either add to the Bible or take the place of the Bible, beware. In his first epistle, but even more explicitly in his second epistle, John warns you to watch out for deceivers: If anyone comes to you and does not bring this teaching [of Christ], do not take him into your house or welcome him. Anyone who welcomes him shares in his wicked work (vv. 10 11).) When someone tries to teach you doctrines that do not originate in the Old and New Testaments, tell that person that you believe in Jesus Christ, that you know that Jesus died for your sins, that Jesus has opened the way to heaven for you and is preparing a place for you, and that you are happy and joyful in the Lord. When you confess your faith in Jesus, witness for the Lord, and show that you are able to discern truth from error, your visitor will depart.) ) Greek Words, Phrases, and Constructions in 2:20 21) Verse 20) ��v Q���� the conjunction is adversative. The pronoun is emphatic.) ������ from the verb ���� (I anoint), the noun with the -�� ending denotes action that results in possessing gifts of the Holy Spirit.��57��) �� from, not � (out of).) �4���� instead of ������� (I know) John uses this verb to differentiate between possession and acquisition of knowledge.) ������ some manuscripts have the reading ����� (accusative plural neuter) as the direct object of �4����.

This reading probably originated as a correction introduced by copyists. ��58��) Verse 21) ����� the epistolary aorist. See the discussion of 2:12 and 14.) E�� this conjunction can be translated that or because. The intent of the verse calls for a causal interpretation in all three instances where this word is used. And this interpretation, then, states the reasons for the writing of the epistle.) 2. Denial and Profession) 2:22 23) John takes the Gnostic heretic to task by calling him a liar and an antichrist for his blatant denial of Jesus as the Christ. John is unafraid to ascribe names to his opponent in this direct confrontation.) 22.

Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist he denies the Father and the Son. 23. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.) Note the following points:) a. The liar) Fearlessly John asks the question Who is the liar? to which he himself gives the answer (see v. 5). He is looking at the person who perpetrates the lie.��59�� He is not addressing a person who occasionally misrepresents the truth, but one who strikes at the heart of the gospel of Jesus Christ.

John confronts the person who is bent on turning the truth of Jesus humanity into a lie. The heart of the Christian faith is that Jesus is perfect God and perfect man. In the Athanasian Creed of the fourth century this doctrine is carefully formulated in articles 30 32:) ) For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world. Perfect God and perfect man.& ) From the general context, we cannot say that John is speaking to Jewish opponents who refused to accept Jesus of Nazareth as the Messiah. John is opposing Gnostic teachers who taught that Jesus was a man who lived and died.

During Jesus public ministry, the Gnostics said, the Christ descended upon him and gave him divine power from the time of his baptism to the time of his suffering. At the conclusion of Jesus suffering, Christ departed.��60�� To the Gnostics, then, Jesus was not the Christ.��61�� And John says that the person who proclaims this teaching is a liar. More than that, says John, he is the antichrist.) b. The antichrist) Even though John speaks of the antichrist, he points not to the figure at the end of time but to the person who claims that Jesus is not the Christ. The one who denies that the Son of God has become man denies the Father-Son relationship, too. If there is no Son, there is no Father.

In his epistle, John teaches that the Father and Son are intimately related (1:2, 3; 2:1, 23, 24; 4:3, 14, 15; 5:9, 10, 11, 12, 20). John reveals the heart of the gospel: God the Father has sent his Son Jesus Christ to redeem sinners. If a person rejects Jesus Christ, he also rejects God the Father and nullifies the message of the gospel of Christ. Such a person, writes John, is the antichrist.) In typical Semitic parallelism, John first states his point in negative terms and then restates it in positive wording. But the first sentence actually has a double negative ( no one and denies [affirms not]), which is the equivalent of a positive statement.) Negative Positive ) no one who whoever ) denies acknowledges ) the Son the Son ) has the Father has the Father also ) ) ) What is the believer s confession of faith? Simply this: Jesus is the Son of God.

In his epistle John emphasizes that through the blood of Jesus, the Son, we are purified from sin (1:7); the Son promises us eternal life (2:25); the Son of God has appeared to destroy the work of the devil (3:8); and the Son is an atoning sacrifice for our sins (4:10).��62�� The believer has fellowship with the Father and the Son (1:3) and openly confesses the name of Jesus before the people. Therefore he asks with Joseph Grigg,) Lord Jesus, can it ever be,) A mortal man ashamed of Thee?) Ashamed of Thee, whom angels praise,) Whose glories shine through endless days?) ) Doctrinal Considerations in 2:22 23) During the latter half of the first century, John exposed the heresy of Gnostic teachers, among whom was an Egyptian Jew named Cerinthus. This person denied Jesus virgin birth and claimed that the Christ descended upon Jesus at the time of Jesus baptism but left him before Jesus died.��63��) John wrote not merely for his contemporary readers but also for the church universal. In the second century Marcion denied the Son of God, and in the next century Arius and Sabellius did the same. In every century and every age, men refuse to acknowledge the Christ of the Scriptures. Some deny the virgin birth, the resurrection, the ascension, and the promise of Jesus return.

Others distinguish between Jesus of Nazareth and the exalted Christ. And still others reject either his divinity or his humanity. In short, everyone who repudiates the biblical teaching that Jesus Christ is the Son of God and the Son of man deceives himself and, according to John, is a liar.) 3. Fellowship and Promise) 2:24 25) John s writing is anything but impersonal. The second person plural you appears numerous times, and in verses 24 and 27 even in direct address. The New American Standard Bible translates the introductory word you in these two verses as for you.

John speaks directly to the readers and in effect says, You, I want your attention! ) 24. See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. 25. And this is what he promised us even eternal life.) By repeating words in verse 24 from a preceding section (v. 7), John stresses one basic thought:) a. Remain) 1 1 2 8 0 “tw://bible.?id=66.3.11|AUTODETECT|” When the readers hear the Christ-denying clamor all around them, how do they defend themselves against their opponents? John tells them exactly what to do. In a sense, he repeats what he already has told them in the first part of his epistle. What you have heard from the beginning, that is, the gospel (see 1:1, 3, 5; 2:7), let that Word remain in you. As Jesus says to the believers in the church of Philadelphia, Hold on to what you have 7 1 -1 9 0 “tw://bible.?id=66.3.11|AUTODETECT|” Rev. 3:11) 1 1 -1 9 0 0 ), so John exhorts the readers of his epistle to treasure the biblical message they have heard all along. That Word must reside in their souls, so that in every decision they make they are guided by the Word of God.) 1 1 2 8 0 “tw://bible.?id=19.119.11|AUTODETECT|” The New International Version, perhaps in an attempt to avoid repetition, renders the next clause in three words, If it does. Literally the text says, If what you have heard from the beginning remains in you. John purposely stresses the concept remain, for he weaves it into this passage (vv. 24 28) six times. John expresses the same theme the psalmist voices: I have hidden your word in my heart that I might not sin against you 7 1 -1 9 0 “tw://bible.?id=19.119.11|AUTODETECT|” Ps. 119:11) 1 1 -1 9 0 0 ). John wants the reader to meditate on that Word and to live by it from day to day.) 1 1 2 8 0 0 If it does, you also will remain in the Son and in the Father. When the Word of God remains in you, says John, then as a consequence you will have fellowship with the Son and the Father. The Son and the Father take up their residence where the Word of God resides. Through the Word, the Son and the Father have fellowship with the believer and are able to communicate with him.) 1 1 2 8 0 “tw://bible.?id=43.17.20-43.17.21|AUTODETECT|” Purposely John lists the Son before the Father to indicate that the believer comes to the Father through the Son. This is in harmony with Jesus high-priestly prayer for the believers: I pray & that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me 7 1 -1 9 0 “tw://bible.?id=43.17.20-43.17.21|AUTODETECT|” John 17:20 21) 1 1 -1 9 0 0 ; and compare 14:6).) 1 2 2 8 0 0 b. Promise) If the believer cherishes the Word of God and experiences intimate fellowship with the Son and the Father, then he is also the recipient of eternal life (1:2 3). To have fellowship with the Son and the Father is to have eternal life.) 1 1 2 8 0 “tw://bible.?id=43.3.15-43.3.16|AUTODETECT|” This is what [the Son] promised us even eternal life. The word this is equivalent to the expression eternal life. Christ has promised eternal life to everyone who believes in him 7 1 -1 9 0 “tw://bible.?id=43.3.15-43.3.16|AUTODETECT|” John 3:15 16) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” 5:24) 1 1 -1 9 0 “tw://bible.?id=43.6.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.33|AUTODETECT|” 6:33) 1 1 -1 9 0 “tw://bible.?id=43.6.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=43.6.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=43.6.54|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.54|AUTODETECT|” 54) 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 0 ). Eternal life is firmly anchored in Jesus Christ through God s Word and Spirit.) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:24 25) Verse 24) Q���� the use of the personal pronoun can be either a suspended subject or a vocative.��64�� In this verse, the writer s intent remains the same, whether we call the nominative vocative or independent. I prefer to call the nominative independent.) ������� the constative aorist can be translated as a perfect, you have heard. ) �� this particle introduces a conditional sentence; the protasis has the subjunctive to express probability and the apodosis has the future (durative) indicative.) Verse 25) �U�� the demonstrative pronoun has a forward look because of the feminine gender of the noun ����.) !��� a few manuscripts have the reading Q��� ( and what is promised to you [JB]). The reading you may be the result of scribal confusion. ��65��) �t� ���� note the emphatic use of the definite articles before the noun and the adjective. The adjective �0����� stands last in the sentence.) 4. Teaching and Anointing) 2:26 27) John comes to the end of a segment in his epistle with a concluding remark that urges the readers to remain true to what they have learned. Knowing the difference between truth and error, they ought to avoid people who are trying to lead them astray.) 26.

I am writing these things to you about those who are trying to lead you astray. 27. As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit just as it has taught you, remain in him.) Characteristically, John begins and ends his thoughts with the same words, so that the passage between verses 20 and 27 is a parenthetical remark.) 1 1 2 8 0 “tw://bible.?id=40.24.4-40.24.5|AUTODETECT|” a. I am writing these things. The words these things refer to the preceding verses (vv. 21 25) where John writes that the believers are not ignorant but know the truth, acknowledge the Son, and remain in him and in the Father. They need to be fully aware of persons who are trying to lead them away from the truth of God s Word. They should heed the word of Jesus: Watch out that no one deceives you. For many will come in my name, claiming, I am the Christ, and will deceive many 7 1 -1 9 0 “tw://bible.?id=40.24.4-40.24.5|AUTODETECT|” Matt. 24:4 5) 1 1 -1 9 0 0 ). They are not deceived as yet, but they should be ready to do spiritual battle with the deceivers and expose their lies.) 1 1 2 8 0 0 b. The anointing you received from him remains in you. Once again, John speaks directly to his readers when he says, As for you (compare v. 24). He is talking to the believers, not to the deceivers. Therefore, he wants the undivided attention of his readers.) 1 1 2 8 0 “tw://bible.?id=47.1.21-47.1.22|AUTODETECT|” John mentions the anointing, a topic he introduced earlier (v. 20). He seems to imply that the readers received the gift of the Holy Spirit, that is, their anointing (see the explanation of v. 20), at the time of their conversion. This is a possession they received from Jesus Christ and which remains with them 7 1 -1 9 0 “tw://bible.?id=47.1.21-47.1.22|AUTODETECT|” II Cor. 1:21 22) 1 1 -1 9 0 0 ). The one who gives the Holy Spirit may be either the Father or the Son. Nevertheless, the context, especially verses 25 and 28, points to the Son and not to the Father.) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” c. You do not need anyone to teach you. These words are reminiscent of Jeremiah s prophecy, No longer will a man teach his neighbor, or a man his brother, saying, Know the Lord, because they will all know me, from the least of them to the greatest, declares the Lord 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” Heb. 8:11) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ). Is John intimating that the anointing with the Holy Spirit makes instruction in biblical knowledge superfluous? Of course not! In the words of the Great Commission Jesus instructs the apostles (and by implication all of those who proclaim the Word) to teach learners all that Jesus has commanded 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” ). Effective preaching of the Word, faithful teaching in Sunday school or catechism class, and daily reading of the Scriptures all this is necessary for the spiritual growth of the Christian. Then what is John saying? The believers have no need of deceivers who try to teach false doctrine. They have the gift of the Holy Spirit who leads them in all truth 7 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” John 16:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.14.26|AUTODETECT|” d. His anointing teaches you about all things. ��66�� That is, the Spirit of Christ will teach the believer everything 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 1 1 -1 9 0 0 ) and will guide him in distinguishing truth from error. All believers receive the Holy Spirit and all of them are equally equipped to oppose those teachers who proclaim the lie instead of the truth.) 1 25 2 8 0 0 This text teaches the fundamental equality of all believers. That is, believers do not have to consult learned professors of theology before they can accept God s truth; in the sight of God, clergy and laity are the same; the Holy Spirit is the teacher of every believer, without distinction.��67�� Within the church, believers are able to learn from each other as each is a partaker of the anointing of the Spirit.) e. Just as it has taught you, remain in him. Apparently the word it refers to the anointing and is equivalent to the phrase the Spirit s teaching in the following translation: Obey the Spirit s teaching, then, and remain in union with Christ (GNB). If Christ is the subject of the verb has taught, the translation is, As he taught you, then, dwell in him (NEB). However, the expression just as underscores the corresponding but as at the beginning of the sentence.

Because the subject at the beginning is the anointing (the Holy Spirit), there seems to be no compelling reason to change it in the second part.) The heart of the sentence, however, lies in the last three words which form a command to have fellowship with Christ. The exhortation is direct: Remain in him. In view of John s reference to Jesus return (v. 28), the words in him relate to Jesus Christ.) ) Doctrinal Considerations in 2:26 27) Countless individuals gain a knowledge of salvation through the reading of Scripture. Guided by the Holy Spirit, they are led to Jesus Christ and accept him in faith.��68�� After they accept Christ as their Savior, they are baptized in the name of the Triune God: Father, Son, and Holy Spirit. Yet before their baptism, when they first came to conversion, they already experienced the anointing of the Spirit.) Through Christ God gives his Holy Spirit to the believer, but the believer in turn must remain in Christ. Divine providence has its counterpart in human responsibility.

God provides his Spirit to teach the believer all things necessary for salvation, but God also expects the Christian to remain in Christ so that he may have constant fellowship with the Father and the Son.) ) Greek Words, Phrases, and Constructions in 2:26 27) Verse 26) ����� the epistolary aorist (see vv. 14, 21).) ��������� this present active participle from ������ (I lead astray) is the so-called conative present. It is translated with the verb to try (trying to lead astray).��69��) Verse 27) 5�� the particle expresses a conceived result. ��70�� Use of this particle after a noun or demonstrative pronoun is rather common in the writings of John.) �P��� some manuscripts have �P�� (same) instead of �P��� (of him). However, �P��� is better attested and therefore preferred.) ������ this verb can be either indicative or imperative. The general context suggests the imperative. The form ������� (future) has insufficient support.) ) C. Confident Before God) 2:28 29) 28 And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming.) 29 If you know that he is righteous, you know that everyone who does what is right has been born of him.) ) These two verses form a bridge between two chapters.��71�� Verse 28 is a brief summary of chapter 2.

The next verse is a prelude to chapter 3. Both verses are short and because of their respective contents, they do not form a unit. For this reason, some scholars place a division between these two verses. For the sake of conformity to the chapter divisions, however, we include them in chapter 2.) 28. And now, dear children, continue in him. Here is the conclusion to the discourse in words that are repetitious.

The words and now introduce the summary that repeats the familiar address dear children used already in verse 1. John reiterates the exhortation he gave in the preceding verse: Remain in him. With this use of repetition, John teaches that fellowship with the Son of God is imperative for every believer. In the next clause, John provides the reason for continued fellowship with Christ: so that when he appears we may be confident.) Having fellowship with the Son is not limited to a spiritual exercise of prayer and meditation, but finds its fulfillment in the physical return of Jesus. John mentions the first coming of Jesus in the flesh our hands have touched in chapter 1 (v. 1). In chapter 2 he writes about the certainty of Jesus second coming (v. 28).

The epistle has few references to his appearing, but this verse and 3:2 are clear in presenting the truth of Christ s return. The time of his return is not known, and John omits details except to say that when he appears, we shall be like him, for we shall see him as he is (3:2).) 1 1 2 8 0 “tw://bible.?id=46.16.22|AUTODETECT|” How do believers respond to the news of Jesus return? They obey God s commands, continue in Christ, and are confident at the prospect of Jesus return (compare 3:21). The word confident actually means that believers readily, frankly, and boldly speak about their Lord and Savior Jesus Christ. They communicate their faith. Moreover, in their prayers they incorporate the request of the church universal uttered since the time of the ascension, Maranatha, that is, Come, O Lord 7 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” I Cor. 16:22) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 Therefore, they are unashamed before him at his coming. Believers do not turn in shame from Christ, for they know that their sins have been forgiven. They are free from shame. But those who have pretended to be Christians cannot stand in the revealing light of his coming. They cannot hide their shame.) The expression coming, which is frequently used in the New Testament to describe Christ s return,��72�� occurs only here in John s writings. John writes in the knowledge that the readers are fully acquainted with the doctrine of Christ s return.

Alfred Plummer concludes, This is one of the many small indications that he writes to well-instructed believers, not to children or the recently converted. ��73��) 29. If you know that he is righteous, you know that everyone who does what is right has been born of him.) Note the two parts of this verse:) a. Condition) John is telling his readers that if they know in their hearts that he is righteous, they also will learn to know that righteous Christians are born of him. Is John reminding the believers that Jesus is the Righteous One (2:1)?) Do the pronouns he and him refer to Jesus? Because verse 29 looks forward and not back, the pronouns must point to God the Father (see 3:1) and not to Christ (v. 28). Also, believers are called children of God (3:1 2) and never children of Christ.

The phrase born of God appears four times in the epistle (3:9; 4:7; 5:1, 4). Furthermore, the verb to be born implies the existence of a father and a son. Indirectly the verb points to (God the Father. The context, therefore, unmistakably suggests that the pronouns he and him signify God the Father and not Jesus the Son.��74��) b. Conclusion) In a pithy comment that is straight to the point, Bengel remarks that the righteous produces the righteous. ��75�� God who is righteous brings forth sons and daughters who reflect his righteousness in their daily lives. To be righteous is the equivalent of being holy.

It implies doing the will of God, obeying his commands, and loving him and one s neighbor. In short, righteous is a term that stands for being free from sin.) Therefore, the sentence everyone who does what is right is born of God does not describe those who do an occasional good deed. Rather, the sentence reveals the lifestyle of the person who is born of God. God s children try to do that which is good and pleasing in his sight. From our point of view, the sequence ought to be reversed, that is, everyone who is born of God does what is right. ��76�� But John writes a conditional sentence that has two parts: a condition and a conclusion . Note that the conclusion corresponds with the condition: righteous with everyone who does what is right.

It also explains the reason for right conduct. Their conduct is right because believers are children of God.) ) Practical Considerations in 2:28 29) 1 1 2 8 0 “tw://bible.?id=42.18.0|AUTODETECT|” At the end of the Parable of the Unjust Judge, recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.18.0|AUTODETECT|” Luke 18) 1 1 -1 9 0 “tw://bible.?id=42.17.20-42.17.37|AUTODETECT|” , Jesus abruptly speaks about himself when he asks his followers, When the Son of Man comes, will he find faith on the earth? (v. 8). This question seems to be entirely out of place at the conclusion of this parable. However, the preceding context 7 1 -1 9 0 “tw://bible.?id=42.17.20-42.17.37|AUTODETECT|” Luke 17:20 37) 1 1 -1 9 0 0 ) teaches the return of Jesus. When Jesus appears at his coming will he find the believers faithful to their calling? Will they be doing that which is just?) 1 1 2 8 0 “tw://bible.?id=42.17.20-42.17.21|AUTODETECT|” The New Testament speaks about Christ s return on nearly every page. James Montgomery Boice remarks, It is mentioned 318 times in the 260 chapters of the New Testament. It is mentioned in every one of the New Testament books, with the exception of Galatians & and the very short books such as 2 and 3 John and Philemon. ��77�� When John writes that Jesus is coming back, he links the coming of Jesus to doing that which is right. The believer is not passively waiting for Christ s coming, but is actively promoting God s kingdom of righteousness 7 1 -1 9 0 “tw://bible.?id=42.17.20-42.17.21|AUTODETECT|” Luke 17:20 21) 1 1 -1 9 0 0 ). Christians are not praying for his return so that they can shirk their responsibilities. They are praying for Christ s coming so that he may find faith on the earth.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:28 29) Verse 28) ��� this is not an adverb of time but a conclusion.��78��) �� the particle is the equivalent of E��� (whenever).) ������ the aorist active subjunctive of �� (I have). The aorist is constative.) �� following the verb to be ashamed of, this preposition is an echo of a Hebrew idiom.��79��) Verse 29) �� in this instance the particle has the same intent as �0 (if).) �t� ����������� the definite article specifies the noun because it stands for �P��� (his, namely, God s).) � the preposition denotes source.) Summary of Chapter 2) John mentions God s promise for remission of sin not as an excuse for sinning but as comfort and assurance for the believer who occasionally falls into sin. He admonishes those who know the Lord to obey his commands; they must walk as Jesus walked. John gives them not a new command but an old one: love your neighbor as yourself.) In summary John exhorts all Christians whom he tenderly addresses as dear children. He appeals to fathers and to young men because they have known Christ and they have overcome the devil. He tells them not to love the world but to obey the will of God instead.) John warns against the coming of the antichrist and instructs the believers to recognize those people who deny the Father and the Son.

These persons are antichrists. He pleads with the readers to remain in the Son and in the Father and to receive the promise of eternal life.) The apostle informs the Christians about the significance of their anointing. Their anointing is the gift of the Holy Spirit who remains in them. And last, he reminds them of the coming of Christ and encourages the believers to be confident and unashamed. As children of God they are expected to pursue righteousness.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=43.13.33|AUTODETECT|” 1 The diminutive term dear children belongs almost exclusively to John. Outside of John s writings, it appears only in Paul s epistle to the Galatians (4:19). The term occurs seven times in I John (2:1, 12, 28; 3:7, 18; 4:4; 5:21). Also see ) 7 1 -1 9 0 “tw://bible.?id=43.13.33|AUTODETECT|” John 13:33) 1 1 -1 9 0 “tw://bible.?id=62.2.13|AUTODETECT|” , where Jesus addresses his disciples as children. And last, using a different Greek word, John conveys a similar sentiment when he addresses his readers as dear children in ) 7 1 -1 9 0 “tw://bible.?id=62.2.13|AUTODETECT|” I John 2:13) 1 1 -1 9 0 “tw://bible.?id=62.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 17 2 8 0 0 KJV King James Version) NKJV New King James Version) RV Revised Version) ASV American Standard Version) NASB New American Standard Bible) Moffatt The Bible: A New Translation by James Moffatt) RSV Revised Standard Version) MLB The Modern Language Bible) NIV New International Version) NEB New English Bible) 2 To propitiate means to appease. To expiate is to remove the guilt incurred in an offense. To atone is to make amends or supply satisfaction for sin. For study and literature refer to Herwart Vorl�nder and Colin Brown, Reconciliation, Restoration, Propitiation, Atonement, NIDNTT, vol. 3, pp. 145 76. And consult J. R.

W. Stott, The Epistles of John: An Introduction and Commentary, Tyndale New Testament Commentaries series (Grand Rapids: Eerdmans, 1964), pp. 81 88.) 3 Refer to Friedrich B�chsel, TDNT, vol. 3, pp. 317 18.) 4 John Calvin, Commentaries on the Catholic Epistles: The First Epistle of John, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 173.) 5 Compare James Montgomery Boice, The Epistles of John (Grand Rapids: Zondervan, 1979), p. 52.) 6 Bauer, p. 618, comments that in our literature the active sense helper, intercessor is suitable in all occurrences of the word. ) 7 Consult Bruce M. Metzger, Lexical Aids for Students of New Testament Greek (Princeton: published by the author, 1969), p. 43.) 8 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 774.) 1 1 2 8 0 “tw://bible.?id=63.1.0|AUTODETECT|” 9 In the Greek, John repeatedly uses the perfect tense of this verb 7 1 -1 9 0 “tw://bible.?id=63.1.0|AUTODETECT|” II John 1) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 10 Consult Kenneth Grayston, The Johannine Epistles, New Century Bible Commentary series (Grand Rapids: Eerdmans, 1984), p. 61. Also refer to C. H. Dodd, The Johannine Epistles, Moffatt New Testament Commentary series (New York: Harper and Row, 1946), p. 30.) 11 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 116.) 12 Among others refer to A. E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles, International Critical Commentary series (Edinburgh: Clark, 1964), p. 32.) 1 1 2 8 0 “tw://bible.?id=62.4.9|AUTODETECT|” 13 On the basis of ) 7 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” I John 4:9) 1 1 -1 9 0 0 B. F. Westcott accepts the subjective interpretation. See The Epistles of St. John, The Greek Text, with Notes and Addenda (1883; Grand Rapids: Eerdmans, 1966), p. 49. Also refer to R. C. H. Lenski, Interpretation of the Epistles of St. Peter, St. John, and St. Jude (Columbus: Wartburg, 1945), p. 408.) 1 1 2 8 0 “tw://bible.?id=62.2.4-62.2.5|AUTODETECT|” 14 Also compare John s reference to God s commands and God s love 7 1 -1 9 0 “tw://bible.?id=62.2.4-62.2.5|AUTODETECT|” I John 2:4 5) 1 1 -1 9 0 “tw://bible.?id=43.15.9-43.15.11|AUTODETECT|” ) with Jesus discourse on love and obedience to his commands 7 1 -1 9 0 “tw://bible.?id=43.15.9-43.15.11|AUTODETECT|” John 15:9 11) 1 1 -1 9 0 0 ). Consult S. Greijdanus, De Brieven van de Apostelen Petrus en Johannes, en de Brief van Judas, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1929), p. 422.) 1 20 2 8 0 0 15 Refer to Donald W. Burdick, The Letters of John the Apostle (Chicago: Moody, 1985), p. 133.) 16 Robertson, Grammar, p. 897.) 17 I. Howard Marshall comments that statistical probability supports this view. See his discussion in The Epistles of John, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1978), p. 126, n. 17.) 18 Burdick is of the opinion that the phrase looks back to the preceding context. The Letters of John the Apostle, p. 138.) 19 Some manuscripts have the reading brothers (adopted by the KJV and NKJV). However, manuscript evidence strongly supports the reading beloved, which translators favor.) 20 The better manuscripts omit the phrase from the beginning.) 21 Consult SB, vol. 1, pp. 353 68, for a lucid exposition of the Jewish understanding of the word neighbor.) 22 Refer to Calvin, First Epistle of John, p. 178.

Donald Guthrie comments, [John] is more interested in the new commandment than the ancient law, but there is no suggestion that the O[ld] T[estament] has ceased to be valid. See his New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 979.) 23 F. F. Bruce, The Gospel of John (Grand Rapids: Eerdmans, 1984), p. 294.) 24 Bauer, p. 394. Also see R. C.

Trench, Synonyms of the New Testament (reprint ed., Grand Rapids: Eerdmans, 1953), pp. 219 25.) 25 Robertson, Grammar, p. 884. And refer to Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 434.) 26 Compare for other comments C. F. D. Moule, An Idiom-Book of New Testament Greek (Cambridge: At the University Press, 1960), pp. 130 31. And see Robertson, Grammar, p. 713.) GNB Good News Bible) 27 Thayer, p. 577.

Also see Bauer, p. 753. Lenski comments, The one who loves his brother and remains in the light has nothing in him that will be a trigger stick in a trap to kill any of his brethren spiritually. See his Interpretation of the Epistles, p. 415.) 28 Refer to Burdick, The Letters of John the Apostle, p. 147; also see Greijdanus, Johannes, p. 430.) 29 Alfred Plummer, The Epistles of St. John, Cambridge Greek Testament for Schools and Colleges series (Cambridge: At the University Press, 1896), p. 44.) 30 For detailed information refer to n. 1 in this chapter.) 31 ) Consult Calvin, The First Epistle of John, pp. 183 84; Brooke, Commentary on the Johannine Epistles, p. 43. Dodd comments, The threefold arrangement is probably not much more than a rhetorical figure. All the privileges mentioned belong to all Christians, but emphasis and variety of expression are secured by distributing them into groups.

See his Johannine Epistles, p. 38.) J. L. Houlden proposes that the words fathers and young men are synonyms for elders and deacons. Refer to A Commentary on the Johannine Epistles, Black s New Testament Commentaries series (London: Black, 1973), pp. 70 71. This suggestion, however, is speculative and unconvincing.) 1 1 2 8 0 “tw://bible.?id=62.2.12-62.2.14|AUTODETECT|” 32 There are differing translations. For instance, the word because can be rendered that or omitted altogether. The Jerusalem Bible omits either because or that in the first three addresses and provides because for the next three. Also see B. Noack, On ) 7 1 -1 9 0 “tw://bible.?id=62.2.12-62.2.14|AUTODETECT|” I John 2:12 14) 1 1 -1 9 0 0 , NTS 6 (1960): 236 41.) 1 22 2 8 0 0 33 In I John the word Father occurs twelve times (1:2, 3; 2:1, 13, 15, 16, 22, 23 [twice], 24; 3:1; 4:14) and in II John four times (3 [twice], 4, 9).) 34 Consult Robertson, Grammar, p. 845.) 35 Greek New Testaments (among others, Nestle-Aland, United Bible Societies, Majority Text, British and Foreign Bible Societies) and some translations (NAB, JB, and GNB) begin verse 14 with the words I write to you, children.) 36 Plummer, The Epistles of St. John, p. 49.) 37 The noun kosmos denotes the world. The sole exception Isaiah 1 Pet[er] 3:3, where it means adornment. Of the 185 occurrences of the word 78 come in John, 24 in the Johannine letters, 47 in the Pauline letters, 14 in the Synoptics and 22 in the rest of the N[ew] T[estament] writings. Joachim Guhrt, NIDNTT, vol. 1, p. 524.) 38 Guthrie, New Testament Theology, p. 133.) 39 Marshall discusses the comprehensiveness of evil tendencies and uses the term total depravity. He comments that this expression means not that the world is as bad as it can possibly be but that its badness is universal.

See The Epistles of John, p. 144.) 40 Consult Plummer, The Epistles of St. John, p. 53.) 41 Consult Friedrich B�chsel, TDNT, vol. 3, p. 171; Hans Sch�nweiss, NIDNTT, vol. 1, p. 457.) NAB New American Bible) JB Jerusalem Bible) 42 Grayston is of the opinion that the word boasting contains the threat of self-assertive violence. See his Johannine Epistles, p. 75.) 43 Eberhard G�ting and Colin Brown, NIDNTT, vol. 3, p. 32.) 44 Refer to Moule, Idiom-Book, p. 40; Hanna, Grammatical Aid, p. 434, says, The genitive is subjective, the lust proceeding from the flesh. ) 45 Robertson, Grammar, p. 788.) 46 Thayer, p. 102. Also see Trench, Synonyms of the New Testament, p. 91.) 47 Consult Guthrie, New Testament Theology, p. 801.) 48 Consult, for example, Plummer, The Epistles of St. John, pp. 55 56; Calvin, The First Epistle of John, p. 189; Stott, The Epistles of John, pp. 107 9.) 49 Plummer, The Epistles of St. John, p. 57.) 50 Refer to Boice, The Epistles of John, p. 86; David A.

Hubbard, Antichrist, EDT, p. 56; and J. E. H. Thomson, Antichrist, ISBE, vol. 1, p. 140.) 51 Robertson, Grammar, p. 769.) 52 Westcott explains that when the verb separates the adjective all from the negative not, the negation, according to the usage of the New Testament, is always universal (all & not), and not partial (not all). See his Epistles of St. John, p. 72.) 1 1 2 8 0 “tw://bible.?id=63.1.8|AUTODETECT|” 53 F. F. Bruce, The Epistles of John (1970; Grand Rapids: Eerdmans, 1979), p. 69. Also consult Marshall, who writes, A person who makes a genuine confession [of faith] can be expected to persevere in his faith, although elsewhere [2:24; ) 7 1 -1 9 0 “tw://bible.?id=63.1.8|AUTODETECT|” II John 8) 1 1 -1 9 0 0 ] John warns his readers against the danger of failure to persevere. The Epistles of John, p. 152. And see Stott, The Epistles of John, pp. 105 6; Glenn W. Barker, 1 John, the Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), vol. 12, p. 324.) 1 7 2 8 0 0 54 Heidelberg Catechism, question and answer 32.) 55 Although theologian Ignace de la Potterie ( L onction du chr�tien par la foi, Bib 40 [1959]: 12 69) suggests that the text means an anointing by faith with the oil of the Word of God rather than by the Holy Spirit, we must object because Scripture never mentions the Word of God in relation to anointing. In their respective commentaries, Dodd supports the view of de la Potterie, Marshall modifies it, and Stott and Burdick reject it.) 56 Polycarp, Philippians 7. 1 (LCL). And see Bruce, The Epistles of John, p. 72.) 57 Thayer, pp. 672 73.) 58 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), p. 707.) 59 In John s view a liar is one who is habitually deviating from God s truth and acting hypocritically, writes Guthrie in New Testament Theology, p. 933.) 60 Consult Raymond E. Brown, The Epistles of John, Anchor Bible series (Garden City, N.Y.: Doubleday, 1982), vol. 30, pp. 65 68, 766 71.) 1 1 2 8 0 “tw://bible.?id=62.2.22|AUTODETECT|” 61 Numerous modern theologians separate the so-called historical Jesus from the Christ of faith. In his comments on ) 7 1 -1 9 0 “tw://bible.?id=62.2.22|AUTODETECT|” I John 2:22) 1 1 -1 9 0 0 , Rudolf Bultmann reveals a measure of hesitation when he writes, [John] adheres to the identity of the historical event (the historical figure of Jesus) and the eschatological event . See The Johannine Epistles, ed. Robert Funk, trans. R. Philip O Hara et al., Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1973), p. 39.) 1 10 2 8 0 0 62 Refer to Guthrie, New Testament Theology, p. 316.) 63 See Irenaeus Against Heresies 1. 26. 1. Also see Calvin, The First Epistle of John, p. 195.) 64 Robertson, Grammar, p. 437. Also see Lenski, Interpretation of the Epistles, p. 438, who chooses the vocative, and Burdick, The Letters of John the Apostle, p. 202, who favors the independent nominative. ) 65 Metzger, Textual Commentary, p. 710.) 66 Two translations (KJV, NKJV) have the reading the same anointing. This construction, comments Metzger, occurs nowhere else in either the Fourth Gospel or the three Johannine Epistles. See his Textual Commentary, p. 710.) 67 Refer to Greijdanus, Johannes, p. 453. Bruce writes, But the ministry of teaching must be exercised by men who themselves share the anointing of which John speaks, men who remain in the fellowship of the Spirit.

See his Epistles of John, p. 76.) 68 Consult especially Curtis R. Vaughan, The Gifts of the Holy Spirit to Unbelievers and Believers (reprint ed., Edinburgh: Banner of Truth Trust, 1975), p. 41.) 69 Robertson, Grammar, p. 880.) 70 Hanna, Grammatical Aid, p. 435. Also consult E. D. Burton, Moods and Tenses of New Testament Greek (Edinburgh: Clark, 1898), p. 218.) 71 In his Commentary on the Johannine Epistles, Brooke writes, These verses are transitional, and it is doubtful whether they should be attached to the preceding or the following section (p. 64).) 1 1 2 8 0 “tw://bible.?id=40.24.3|AUTODETECT|” 72 See, for example, ) 7 1 -1 9 0 “tw://bible.?id=40.24.3|AUTODETECT|” Matt. 24:3) 1 1 -1 9 0 “tw://bible.?id=40.24.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=40.24.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=40.24.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=46.15.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.23|AUTODETECT|” I Cor. 15:23) 1 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” I Thess. 2:19) 1 1 -1 9 0 “tw://bible.?id=52.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” 4:15) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” 5:23) 1 1 -1 9 0 “tw://bible.?id=53.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.1|AUTODETECT|” II Thess. 2:1) 1 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” James 5:7) 1 1 -1 9 0 “tw://bible.?id=59.5.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 73 Plummer, The Epistles of St. John, p. 68.) 1 1 2 8 0 “tw://bible.?id=62.3.7|AUTODETECT|” 74 Guided perhaps by his interpretation of the context 7 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” I John 3:7) 1 1 -1 9 0 0 ), Horst Seebass understands the pronouns he and him to refer to Christ. See NIDNTT, vol. 3, p. 362.) 1 5 2 8 0 0 75 Bengel, Gnomon of the New Testament, vol. 5, p. 126.) 76 Refer to Westcott, The Epistles of St. John, p. 84. Also consult Marshall, The Epistles of John, p. 169.) 77 Boice, The Epistles of John, p. 96.) 78 Thayer, p. 430.) 79 Robertson, Grammar, p. 473.)