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1 JOHN CHAPTER TWO
OBSERVATION STAGE
The purpose of
the observation stage is to maintain focus on the text at hand in
accordance with the framework in which it was written: a framework which
is defined by the normative rules of language, context and logic and
without imposing undue, unintended meanings to it 
.which largely limits the observer to the
content offered by the books of 1st John and the Gospel of John. Other
passages must have a relationship with the context at hand, such as a
Scriptural quotation or reference in the passage at hand. This will serve
to avoid going on unnecessary tangents elsewhere; and more importantly, it
will provide the framework for a proper and objective comparison with
passages located elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
Chapter one was a message about how to have fellowship with God wherein author John strongly indicated that all believers were sinful and they needed to remedy that situation via confession in order to be restored to temporal fellowship with God.
****** EXCERPTS FROM FIRST JOHN CHAPTER ONE ******
OR
MOVE TO FIRST VERSE OF CHAPTER TWO 
(1 Jn 1:5 NKJV) "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. (1 Jn 1:6 NASB) If we [should] say that we have fellowship with Him and.yet walk in the darkness, we lie and do not [do] the truth; (1 Jn 1:7 NASB) but if we walk in the light as He Himself is in the light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin." =
In verse 5, author John emphatically established that God is light / Absolute Righteousness and in Him is no darkness / evil at all. And with that in mind, he wrote in verse 6, "if we believers [apostles included] say that we have fellowship with Him [God, Who is Absolute Righteousness] and yet walk in darkness [hiding in the darkness of our minds from His Perfect Light - not acknowledging our sins in the presence of the light of a Holy God - a God Whom we wilfully refuse to acknowledge in our minds is Absolute Righteousness,] we lie and do not [do] the truth." Whereupon John wrote in verse 7 of an alternative to walking in darkness: walking in the light, acknowledging in our minds the presence and character of God Whose sphere is Perfect Light / Absolute Righteousness and reviewing our thoughts, words and deed before Him - acknowledging what we know falls short of His Absolute Righteousness:
The first phrase in verse 7, "But if we walk in the light as He Himself is in the light" which conveys the sense of acknowledging ones sins before a Holy God Who is Absolute Righteousness comprises the first clause of a 3rd class If-Then statement. The Greek words "ean de en tO phOti peripatOmen" rendered "But if we walk in the light as He Himself is in the light," is in the present tense and the subjunctive mood, conveying a present action moment of unspecified duration of maybe we do walk, and maybe we do not walk, depending upon the individual circumstances of each believer. The subjunctive mood is a mood of objective possibility which conveys a conditional statement of believers' potential of walking in the light as He [God] Himself is in the light - the sphere of His Absolute Righteousness.
The second clause of the If-Then statement in verse 7 rendered [then] "we have fellowship with one another, [One = God, with another = with each one of we believers walking in the light]; and the blood of Jesus His Son cleanses us from all sin" declares the result if we believers walk [present tense] in the light as He [God] Himself is in the light," namely fellowship with God and cleansing from all unrighteousnesses.
Note that the Greek word "allElOn" rendered "one another," in the phrase "have fellowship with one another" has in view the two parties named at the beginning of this statement which begins in verse 6, namely, "If we [believers including apostles] say that we have fellowship with Him," i.e., God. So God and believers including apostles while they are walking in the light are in view. So to walk in the light of God is to walk in the sphere of God which illuminates everything as it shines on us and everything around us - throughout the world, implying a worldwide illumination of Who God is: Absolute Righteousness. Since according to this passage God not only is light (verse 5), but He also is in the light (verse 7); so to walk in the light means to acknowledge God's presence, Who He is, and what He has revealed about Himself in Creation and via the proper study, understanding and acknowledgement of truths contained in Scripture. The more we believers study the Word of God and the more we acknowledge our shortcomings to Him, the better our fellowship with God will be.
So the issue for believers including apostles is not to satisfy an impossible requirement to walk according to the light of God's Righteousness: The issue is not to stay on a path of life that is in line with His holy character to attain moments of sinless perfection in order to have fellowship with God during those 'perfect moments,' as some falsely contend. For this is something which is impossible for all men except Jesus Christ - the Son of God in His Humanity, (Jn 1:1-14; 1 Jn 1:7-8, 10). But the issue is to walk in the light of God's light - allowing that light which is the absolutely perfect Righteousness of God to illuminate our sinful natures - our sins on a moment to moment basis as we compare their lives to the standard of His Absolute Holiness - implying an ongoing acknowledgment of Who God is - His Absolute Righteousness.
And since God has made provision through the sacrifice of His Son to pay for all the sins committed by all men throughout history, past, present and future, (1 Jn 2:1-2); which serves to provide eternal life for we who have trusted in Him for it, (Jn 3:16), to become those who are in view in First John chapter one, i.e., "we" believers; then as we believers walk in the Perfect Light of God's Perfect Holiness - acknowledging to God whatever the Perfect Light of God reveals is wrong in our lives; then the blood of Jesus Christ cleanses us believers from whatever temporal sins we have been acknowledging; and furthermore, the blood of Jesus Christ cleanses us from all unrighteousness. And during these moments of walking in God's Perfect Light, we have fellowship with God, and He with us. We are made clean / holy to be in fellowship with God by virtue of the Savior's shed blood.
Notice that the present tense in the phrase "and the blood of Jesus His Son cleanses us from all sin," in verse 7 indicates an ongoing cleansing as acknowledgement / confessions are made by we believers, (cf. v. 9). The more consistent our walk in the light of God, the more we walk away from those things which our sin natures move us to do such as refusing to acknowledge the Perfect Light of God, denying we have an ever present evil nature in our character and denying that we commit sins all the time. All mental and physical activity which acknowledges a Holy God distances us from activity toward the darkness in our temporal lives. Note that the pursuit of walking in the light of God's Absolute Righteousness is enhanced by the pursuit of the knowledge of God through study of the Word of God, such as what John wrote in his first epistle.
(1 Jn 1:6 NASB) "If we [should] say that we have fellowship with Him and.yet walk in the darkness, we lie and do not [do] the truth; (1 Jn 1:7 NASB) but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin. (1 Jn 1:8 NASB) .If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us." =
[Variant "the truth of God" in some miniscules and syr - little support, unnecessarily expanded the word "truth." The shortest reading is best]
After enlightening believers in 1 Jn 1:5-7 on how to have fellowship with God by their unceasing acknowledgment that God is Perfect Light / Absolute Righteousness, and by unceasing acknowledgment that they constantly fall short of His Absolute Righteousness and need unceasing cleansing of their sins by the blood of Jesus God's Son; author John returns in 1 Jn 1:8 to believers' (including apostles') tendency - even those who have a consistency of being in fellowship with God, to deceive themselves when they falsely consider themselves free of committing acts of sin; when they falsely think that they do not need continuous cleansing from "the blood of Jesus Christ."
The first phrase in verse 8, "If we [should] say that we have no sin" comprises the first clause of a 3rd class If-Then statement. The Greek words "ean eipOmen" rendered "If we [should] say" is in the aorist tense and the subjunctive mood, conveying a completed action of maybe we do say, and maybe we do not say. The subjunctive mood of objective possibility conveys a message of believers' potentially making a statement that they have no sin, [sin, singular conveying that the believer no longer bears present guilt for some particular sin - any sin*]" For the Greek words "hamartian ouk echomen" rendered "we have no sin" is in the present tense conveying a moment in time when one thinks there is not a single sin that one can be held accountable in a timeframe they falsely perceive as one of sinless perfection.
*Although the sin nature, the principle of sin that pervades all mortal humanity except Jesus Christ is present even in believers including the apostles; nevertheless the phrase rendered "we have no sin," in the NASB does not refer to the presence of the sin nature / the sin principle within one, as some falsely contend. For the Greek phrase transliterated "ouk echomen hamartian" lit. "sin not we have" and rendered "we have no sin" in the NASB, occurs elsewhere in the New Testament in John's Gospel, (cf. 9:41; 15:22, 24; 19:11). In all these places, the obvious meaning is to bear present guilt for some particular sin - any sin, implying that the phrase rendered "we have no sin," in 1 Jn 1:8 implies the false idea that a believer experiences moments of sinless perfection.
A believer may not be
conscious of any acts of sin in his life, or maintain that he no longer
has a sin nature which produces acts of sin; or he may think that he has
overcome his sin nature with his new nature via the indwelling Holy Spirit
for a period of time in order to achieve moments of sinless perfection.
Some might even falsely contend that they are beyond the categories of
good and evil because they possess the Spirit of God or have achieved some
kind of spiritual transcendance. But whatever one thinks does not
contradict the fact that while in ones mortal body, one nevertheless has a
sin nature, commits sin all the time, and constantly falls short of the
glory of God - His Absolute Righteousness all the time - believers
including apostles (as well as all unbelievers). This is clearly and
repeatedly conveyed in Scripture, (1 Jn 1:10; even admitted to by the
apostle Paul after he became a believer and an apostle: ref. Romans
chapter 7 ).
The second
clause of the If-Then statement contains two phrases, "we [deceive]
ourselves and the truth is not in us." It declares the result of when
we believers do say that we have no sin: we deceive
ourselves and the truth is not in us." It brings
out into the light those believers who have wilfully hidden their
mentalities from the sphere of light in which God dwells - the sphere of
His Absolute Righteousness, which sphere man cannot attain under his own
auspices in his mortal life. This is man's typical self deception - his
arrogance - which serves to puff himself up to think that he has committed
no sin for a period of time - that he has no sin nature or has overcome it
if he is a believer with the new nature within him that the Holy Spirit
has provided .
The Greek word "heautous" rendered "ourselves" is the
first word in the second clause, "we [deceive] ourselves and the
truth is not in us." It is in an emphatic position emphasizing that
such a self deception is deliberate and wilful, bearing no resemblance to
the truth nor to innocence. Such believers are in danger of becoming
progressively delusional and evil as the timespan that they claim to be
without sin increases.
So when believers feel close to God, they should nevertheless remember that a closeness with God, i.e., genuine fellowship with Him is not due to their being free of sin - without acts of sin being committed by them, or by some kind of feeling based on emotion or some unbiblical idea. Fellowship with God only comes to a believer via confession to God Who is Light / Absolute Righteousness, and out of the grace of God because of the shed Redemption, (being freed from the consequence of ones sins of Jesus Christ, His Son, which cleanses us from all sin, (1 Jn 1:7). Fellowship does not result from how good the believer behaves or feels but how more he is focused upon God's Absolute Righteousness as compared with the evil nature of his own thoughts, words and deeds which he acknowledges to God.
(1 Jn 1:9 NASB) "If we confess our sins, He is faithful and righteous to forgive us *our sins and to cleanse us from all unrighteousness." =
[*"our" in the phrase "He is faithful and righteous to forgive us our sins" is in 01Sinaiticus 04C, 044Psi 81 614 623 630 1505, 1852, 2464, 2495 - the best manuscript evidence for this variation. Although the alternative reading has the Greek definite article "tas" rendered "the" in lieu of "our," it is an article of previous reference, referring to the first phrase in the verse, "If we confess .our sins." So the meaning of "our" is implied. Hence either rendering suits the context of the passage]
"If we confess our sins" =
First John 1:7, which reads, "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin," is saying the same thing as "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness" in verse 9. The issue in the phrase in verse 7 of walking in the light is not a matter of walking with God through ones own effort, which would be expressed differently as "walk according to the Light." It is actually a matter of recognition of ones own depravity - of recognition of ones incompatibility with the Absolute Holiness and Righteousness of God, (1 Jn 1:5). It is not a matter of repenting unto behaving better, as some falsely contend; but a matter of confessing ones sins.
So to walk in the light in order to be in fellowship with God is further explained by author John in verse 9: "If we" [believers including apostles] "confess our sins" [in the sense of if we should acknowledge to God particular sins God is bringing to our minds which we are committing] "He [God] is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness."
The Greek verb form "homologOmen" rendered "confess" is composed of "homo" meaning the same, and "logOmen" meaning "we say" from the Greek verb "lego," to speak. "HomologOmen" therefore means to say the same thing back to God that the Holy Spirit is saying to us: The Holy Spirit is bringing certain sins which we have committed to our attention which we are to confess back to God. The verb is in the present tense conveying a duration - a continuance in time which is dependent upon how long a particular believer has been committing sins and has fallen out of fellowship with God and is due to confess his sins. The Greek phrase "ean homologOmen tas hamartias hEmOn" rendered "If we should confess our sins," is the first part of a third class If-Then statement. It is is in the subjunctive mood conveying objective possibility; i.e., maybe we believers will and maybe we won't acknowledge back to God what He is reminding us of committing particular sins.
The Greek noun "hamartias" in the phrase "tas hamartias hEmOn" rendered "our sins" is plural, signifying acts of sin which we believers have committed. The singular form of sin which might signify the sin principle / the sin nature is not in view.
"He [God] is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." =
Rather than continuing to deny we that are committing particular acts of sin by not acknowledging them to God, Who is reminding of us of our falling short of His Absolute Righteousness, we believers - apostles included - are being given the opportunity to acknowledge our sins freely back to God as we are committing them. Once we confess our particular acts of sin which we have committed, the character of God being Absolutely Trustworthy, (cf. Jer 31:34), and Absolutely Righteous, (Ps 71:19); as promised, He will forgive us our sins and purify us from all unrighteousness unto fellowship once more with God including those sins which we confessing believers are not aware of; until God provides the next reminder of our falling short of His Absolute Righteousness.
For as Scripture promises, God has always been and will be true to His nature of being Absolutely Faithful and Trustworthy - fulfilling every promise He makes. For "God is Light, and there is no darkness in Him at all," (cf. 1 Jn 1:5). God "is faithful" because He is Who He is: Absolute Faithfulness. Consider especially the unfathomable gift of the life of the Son of God promised to mankind throughout the ages and faithfully dying on the cross and rising from the dead for our sins as prophesied.
Believers including apostles who confess known sins are temporally cleansed of those sins which they have confessed; whereupon they are also temporally cleansed from .all unrighteousness. Although no sin can go unpunished without impugning God's Perfect Justice; and the mercy of God cannot be invoked without the justice of God being satisified. We need not fear that God will refuse to forgive because it would not be 'right' for Him do do so in the sense that no payment was made to provide His forgiveness. There is no compromise of God's righteousness when He does forgive the believer who confesses his sins to Him. For the sins of all mankind have been atoned for by Jesus Christ for eternal forgiveness for any who trust in that eternal provision, (becoming believers, 1 Jn 5:9-13); as well as for temporal forgiveness / cleansing of sins - a familial forgiveness provided for those who are already believers: those of the family of God - those who have believed in Jesus' name for eternal life, (Jn 1:12-13) - in order to provide the blessings of temporal fellowship with a Holy God while in their mortal bodies. So God is righteous in doing this, i.e., God is judicially justified in cleansing us believers of all of our sins who confess them because He has made a grace provsion for the temporal forgiveness / cleansing of sins through the shed blood of His Son, Jesus Christ in temporal payment for all sins confessed and unconfessed - activated for the times when any believer is walking in the light of God's Absolute Righteousness, (ref. 1 Jn 1:7; 2:2), by confessing his sins in order to provide fellowship with God.
The believer is then cleansed of temporal sins on the basis of what Jesus his Savior did for him on the cross. That believer, for the moment, is in fellowship with God, i.e., abiding in Christ until he violates a principle from God's Word again....
(1 Jn 1:10 NASB) "If we [should] say that we have not sinned, we make Him a liar and His word is not in us."
The first phrase in verse 10, "If we [should] say that we have not sinned" comprises the first clause of a 3rd class If-Then statement. The Greek verb form "ean eipOmen" rendered "If we should say" is in the aorist tense and the subjunctive mood conveys a completed action of maybe we do say, and maybe we do not say. The subjunctive mood of objective possibility - a message of believers' potential of making a statement that they have not sinned - a potential of claiming the experience of a period of sinless perfection. For the Greek words "hEmartEkamen" rendered "we have not sinned" is in the perfect tense conveying a moment in time when sinless action began in the past and which continues through the present. This denial of committing sin might even be a denial that we believers have ever or at anytime sinned. So if instead of confessing as sin what the light of God has shown us to be sin, if we believers categorically deny the testimony of God's Word and the message in our minds given to us by the Holy Spirit about our falling short of the Absolute Righteousness of God, then the result will be as stated in the second clause:
The second clause of the If-Then statement, "we make Him a liar and His word is not in us," declares the result if we believers do say that we have not sinned then we make God out to be a liar and His word is not in us, implying that God and His Word which characterize all men as constantly sinful, committing sins all the time without the possibility of moments of sinless perfection are liars. By denying that testimony of God, we in effect charge God with untruthfulness, untrustworthiness and evil. Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
****** END OF EXCERPTS FROM JN CHAPTER ONE ******
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
(1 Jn 2:3 NKJV) Now by this we know that we [have known] Him, if we keep His commandments.
(1 Jn 2:4 NASB) The one who says, "I have [known] Him," and does not keep His commandments, is a liar, and the truth is not in him;
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are.
(1 Jn 2:6 NASB) The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ].
(1 Jn 2:7 NASB) Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard.
(1 Jn 2:8 NKJV) Again, a new commandment I write to you, which thing is true in Him [Jesus Christ] and in you, because the darkness is passing away, and the true light is already shining.
(1 Jn 2:9 NASB) The one who says he is in the Light and yet hates his brother is in the darkness until now.
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him.
(1 Jn 2:11 NASB) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.
(1 Jn 2:12 NASB) I [write] to you, little children, because [your] sins have been forgiven you for His name's sake.
(1 Jn 2:13 YLT) 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 [or I wrote] to you, little [children], because [you] have known [God] the Father:
(1 Jn 2:14 YLT) I [write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one].
(1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:16 NASB) For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.
(1 Jn 2:17 NASB) The world is passing away, and also its lusts; but the one who does the will of God lives forever.
(Jn 2:18 NASB) [Little Children], It is [a] last hour [in the sense of the ever increasing ungodly character of the end of the age]; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is [a] last hour.
(1 Jn 2:19 NASB) They [many antichrists, (v. 18)] went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us.
(1 Jn 2:20 NASB) But you have an anointing from the Holy One, and you all know.
(1 Jn 2:21 YLT) I did not write to you because [you] have not known the truth, but because [you] have known it, and because no lie is of the truth.
(1 Jn 2:22 NASB) Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son.
(1 Jn 2:23 NKJV) Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.
(1 Jn 2:24 NASB) [Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.
(1 Jn 2:25 NKJV) And this is the promise that He has promised us - eternal life.
(1 Jn 2:26 NASB) These things I [wrote] to you concerning those who are trying to deceive you.
(1 Jn 2:27 NASB) As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.
(1 Jn 2:28 NASB) Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is righteous, you know that everyone also who [does acts of] righteousness is born of Him."
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;" =
The phrase rendered "My little children" in Jn 2:1a is a term that the Apostle John used frequently to address believers only, (cp Jn 1:12-13, I Jn 2:18, 2:28; 3:1-2, 4:4, etc.). And Jesus Himself used this term to describe believers, (cp Jn 13:33).
(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name,
[Only believers are called children of God]
(Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]."
(1 John 3:1 NASB) "See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him.
(1 John 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
[Only believers are called "children of God," (cf. Jn 1:12-13)]
(1 Jn 2:12 NASB) "I am writing to you, little children, because your sins have been forgiven you for His name's sake."
Note that although all men have had their sins paid for, past, present and future by Christ's propitiation - His atoning sacrifice; only believers have the status wherein all of their sins are forgiven them relative to eternal life, (cf Acts 10:43).
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;"
The final phrase of 1 Jn 2:1, "And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous," confirms that believers are in view in this passage for unbelievers first must become believers in Jesus Christ in order to have Him as an Advocate with God the Father when they do sin.
(1 Jn 2:1 NASB) "My little children,.I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;" =
First John 1:1-4 introduced the subject of this epistle: "What we have seen and heard we proclaim to you [readers / fellow believers] also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ." Whereupon the subject of chapter one is continued into chapter two, beginning with, "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous." So the subject of chapter two cannot be salvation unto eternal life, as some contend; but it continues to be fellowship of believers with God the Father and His Son, Jesus Christ and with fellow believers. For the phrase, "My little children," and the pronouns "you" and "we" in 1 Jn 2:1 continue to refer to the subject of chapter one: believers having fellowship with God.
Since 1 Jn chapter 5:9-13 confirms that believing - a moment of faith alone in the Son of God alone for eternal life is all that is required in order to have eternal life**;
and since chapter two of this epistle has believers in view who know they have eternal life because they have believed in the Son of God for it;
and since not sinning, i.e., acting righteously, i.e., keeping God's commandments is not part of what it takes to receive eternal life;
then 1 Jn 2:1 could not apply to what one must do to receive eternal life:
(1 John 5:9 NASB) "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.
(1 John 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 John 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 John 5:13 NASB) These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."
In view of 1 Jn 2:1b, "I am writing these things to you so that you may not sin:"
Since 1 John 1:5 stigmatized sin as something contrary to the very nature of God Who is perfect light - Absolute Righteousness; and in Him is no darkness / sin at all; and since 1 Jn 1:6, 8 and 10 strongly indicate that all believers including apostles - all men except the Son of God, Jesus Christ, have sinful natures, so they cannot claim to be without having committed sin for any time; and since sinful behavior destroys fellowship with God; and since 1 Jn 1:9 corroborates verse 7 which indicate that walking in the light, (not according to the light) of God: that confession of known sins to God is the remedy for believers to be restored to fellowship with a Holy God of Absolute Righteousness through the blood of His Son, Jesus Christ as a propitiation of mankind's sin; then the direction of a believer's life should point toward acting like he is a child of God who belongs in the light of God and point away from committing sins.
In order to establish that he was not encouraging believers to sin because of the available remedy of confession; author John states in 1 Jn 2:1 that he was writing to "my little children"- an affectionate name for believers in Jesus Christ, "so that [they] may not sin." The Greek phrase "mE hamartEte" rendered "you may not sin" is in the aorist tense indicating a completed action. It is in the subjunctive mood signifying the possiblity that his readers might by what John has written direct their lives toward not committing a sin when opportunity to sin does arise.
[Zane Hodges, The Epistles of John, Walking in the Light of God's Love, Zane C. Hodges, Grace Evangelical Society, Irving, Texas, 1999, p. 68]
"If a person takes a lenient view of sin, he can easily make the false claim to fellowship in 1:6. Or, he may not take seriously the need to receive cleansing from it, even as he walks in the light where God is (verse 7). Or, he may fall into the superficial view that since he is not conscious of sin, he therefore has none (verse 8). He may also take lightly his need for confession of sin (verse 9), or may rationalize his sin and deny it (verse 10). In fact, everything the apostle has just written [in chapter one of 1st John] is designed to treat sin as a serious issue between God and the believer. It is an issue on which God demands full openness and honesty from anyone who wishes to have fellowship with Him."
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;"
Although 1 Jn 2:b
establishes author John's motive for writing this epistle to believers so
that they might read it and not sin, he is not denying that sin can and
does occur in the lives of believers - apostles included - all the time.
So in the very next phrase of verse 2, the author adds "And if anyone
sins, we [believers including apostles, 1 Jn 1:5-6
]
have an Advocate with the Father, Jesus Christ the Righteous," (1 Jn
2:c). This reflects upon the message of 1 Jn 1:7 and 9 relative to the
believer who sins having a "paraklEton" rendered "an
Advocate" - a spokesman, a helper for those times when the believer
does sin, in the sense of a defense attorney who takes up the case of his
client before a tribunal, or one who would testify in a person's favor in
court.
In the case of 1 Jn 2:1 "paraklEton"
rendered "advocate" has in view One Who has made provision for
all of the offenses the believer has committed before God the Father:
Jesus Christ the Righteous and thereby, through the believer's confession
of known sins, provides temporal forgiveness and cleanses that believer
from all unrighteousness 
.
Furthermore, there is implied an intercession by Jesus Christ toward
restoring the faith of the believer, and a moving of him forward in his
spiritual growth. The LORD acts as Mediator for all believers:
(Lk 22:31 NASB) "Simon, Simon, behold, Satan has demanded permission to sift you like wheat;
(Lk 22:32 NASB) but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers."
Jesus prayed to God for Peter in anticipation of his denial of the LORD in order to prevent Peter's faith from collapsing. And He also had in mind Peter's future helpfulness to his Christian brethren;
[Hodges, op. cit., pp. 69-70]:
'''As Peter's impending failure draws near, the LORD Jesus announces that He has already prayed for Peter. His prayer is not for Peter to remain saved, but rather that his 'faith should not fail' - which is different. Though 'the gifts and the calling of God are irrevocable' (Ro 11:29), the faith that appropriates those gifts is nevertheless subject to failure (cf. 2Tim 2:18); nor is our ability to go on trusting God in daily life beyond failing. A devastating failure such as Peter was about to experience could have had a crushing effect on his faith, but our LORD intercedes that this might not occur. Equally, His intercession anticipates Peter's restoration to fellowship with Him ('when you have returned to Me') and subsequent effectiveness in service ('strengthen your brethren').
We can therefore conclude that the work of our LORD as He intercedes for His own [as an advocate] is directed toward the maintenance of their faith, toward their spiritual recovery, and toward their future usefulness. But exactly in what form these matters are approached in His intercession, or whether all three are always considered in His prayers, is a mystery that rests ultimately upon His sovereign knowledge of each individual Christian.
Our Advocate is with the Father - He is in God's immediate presence. Therefore, He is ideally situated to mediate whenever we are overtaken by any failure.
Moreover, our Advocate is none other than Jesus Christ the Righteous. The description of Him as Righteous is pointedly appropriate. At the very time when we behave unrighteously (i.e., "if anyone sins"), our Patron before God is the One Who is ever [eternally] Righteous. Thus, this Advocate is ideally situated (i.e., "He is with the Father") and ideally qualified ("righteous") to make our case with God.'''
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;"
The maintenance of ones salvation unto eternal life by the intercession of Jesus Christ is not in view as part of His Advocacy for the believer. Salvation unto eternal life is once for all time attained via a moment of faith alone in Christ alone plus nothing else. Author John affirms to his readers in the first epistle of John that their sins have been forgiven, that they have Him Who is from the beginning, that they have overcome the evil one, that the Word of God remains in them:
(1 Jn 2:12 NASB) I [write] to you, little children, because [your] sins have been forgiven you for His name's sake.
(1 Jn 2:13 YLT) 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, little [children], because [you] have known [God] the Father:
(1 Jn 2:14 YLT) I [write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
And in the gospel of John, there are numerous statements of the eternal security of the believer.
(John 5:24 NASB) "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life."
In Jn 6:37-40, there is evidently no need at all for the Son to plead with the Father not to cast sinning believers away:
(Jn 6:37 NIV) "All that the Father gives Me will come to Me, and whoever comes to Me [lit., the coming ones to Me] I will never drive away, [lit., 'never cast out'].
(Jn 6:38 NIV) For I have come down from heaven not to do My will but to do the will of Him Who sent Me, [lit., the One having sent Me]
(Jn 6:39 YLT) And this is the will of the Father Who sent Me, that all that He [has] given to Me I may not lose of it, but may raise it up in the last day.
(Jn 6:40 NKJV) And this is the will of Him who sent Me, [alt. "of My Father"] that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day."
Scripture
depicts the experience of salvation unto eternal life as an eternally
secure one which argues against the idea that the believer must still have
Christ's constant intercession in order to keep his salvation, as some
contend. For upon the moment one believes, one immediately receives
possession of eternal life which once received is eternal by definition.
It cannot be lost - it is everlasting (Jn 3:16)! The believer has been
born into God's family, so just as a child cannot be unborn to his human
father, so a child of God cannot be unborn from God the Father, (1 John
3:1; John 1:12-13). And he has been given 'living water,' which prevents
all future thirst, and 'the bread of life,' which prevents all future
hunger (John 4:14; 6:35). He has also been justified by faith so that no
charge can be laid against him (Romans 8:33). That God would even consider
revoking all these saving acts, because of a believer's sin, is
unthinkable. The apostle Paul stated, "For I am convinced that
neither death, nor life, nor angels, nor principalities, nor things
present, nor things to come, nor powers, nor height, nor depth, nor any
other created thing, will be able to separate us from the love of God,
which is in Christ Jesus our Lord, (Ro 8:38-39). God's own promises are
involved and the sacrifice of Christ has already paid for the believer's
eternal salvation. There is no danger that the believer will have lost the
eternal life that he received at the moment he trusted in Jesus Christ for
it.
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous; (1 Jn 2:2 NASB).and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world." =
In 1 Jn 2:2 the key reason why Jesus Christ Himself is named as the believer's and all mankind's Advocate is stipulated as follows: "He Himself is the propitiation [the satisfactory payment] for our [believers'] sins; and not for ours only, but also for those of the whole world," i.e., for all of humanity - elect and nonelect. The Greek word "hilasmos" is rendered "propitiation" in the NASB which means as follows:
[The Complete Biblical Library Greek-English Dictionary]:
"In the context of 1 Jn 2:2 we note two ideas: (1) that of cleansing from sin and unrighteousness through the (sacrificial) blood of Jesus (cf. 1:7, 9) — “expiation,” [sinful acts are] nullified; and (2) that of advocacy. Jesus defends the believer before the Father — “propitiation,” He averts the Father’s wrath."
To expiate means to extinguish the guilt of by sufferance of penalty or some equivalent; to make complete satisfaction for; to atone for; to make amends for; as to expiate a crime, a guilt, or sin.
So Christ Himself is "the propitiation," in 1 Jn 2:2 and 4:10, signifying that He himself, through the expiatory sacrifice of His Death, is the personal means by Whom God provides mercy to all mankind. Those of mankind who choose to accept Christ's expiation on their behalf by a moment of faith alone in Jesus Christ alone immediately receive the gift of eternal life, (1 Jn 5:9-13; Jn 3:15-18). Although all mankind's sins have been paid for through Christ's sacrificial death - His propitiation, those that in their lifetimes have not expressed a moment of faith alone in Christ alone must prove to God that they have earned eternal life via their own perfect righteousness, (Rev 20:12). Since all men are sinful in nature and cannot claim to walk according to the Light of God's Absolute Righteousness, (1 Jn 5-10), then no man can receive eternal life that has not trusted alone in Christ alone for it, in order to receive it as a free gift, (Jn 3:16; Eph 2:8-9).
****** EXCERPT
FROM STUDY OF UNLIMITED ATONEMENT .
******
(1 Jn 2:2 NASB) and He Himself is the propitiation [= the satisfactory payment] for our [all believers', (v. 2:1)] sins; and not for ours only, but also for those of the whole world [= all mankind]"
This verse states that Christ paid the penalty for all the sins of the whole world:
"alla kai .peri holou tou kosmou" =
"but also for .whole the world"
The Greek word "kosmou" = world is never limited in Scripture to refer to just the elect. The test of this is to add in the phrase 'of the elect' in order to exclude non-elect from the possibility of salvation. This then produces false doctrines which conflict with proven teachings from Scripture. This action frequently results in contradictory statements. For example, 1 Jn 2:2 cannot be limited to the elect and still make any sense: 'For He, (Christ), is the propitiation for the sins of the elect and not only for the elect but also for those of the world of the elect.'
1 Jn 2:2 therefore states that Christ's sacrifice has covered the penalty for everybody's sins who has ever lived or whoever will live. A person is in Hades/Lake of Fire because of unbelief in Jesus Christ resulting in an unchanged, unrighteous condition - and not because of any act of sin.
[Dr Lewis Sperry Chafer states in "Systematic Theology" vol 2, John F. Walvoord, Editor, Victor Books, Wheaton, Ill., 1988, p.115]:
"In 1 Jn 2:2 the point is made that Christ is not only the sacrifice for the sins of those who are saved but also for the sins of the world. 'He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.' It would be impossible to make it any clearer that the death of Christ provided for the entire world. Interpreting the word 'world' as referring only to the elect must ignore many passages in the Bible where the word 'world' is used in a universal sense..."
Notice that the ethnic/all races of elect mankind argument of limited atonement advocates does not work in this passage either. For particular ethnic groups such as Jews vs Gentile nations are simply not in view in the context. So the word "world" in the context simply means all men. This point applies to all of the passages examined heretofore.
(2 Cor 5:18 NASB) "Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation,
(2 Cor 5:19 NASB) namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.
(Jn 17:16 NASB) "They are not of the world, even as I am not of the world."
(1 Jn 5:19 NASB) "We know that we are of God, and that the whole world lies in the power of the evil one."
(Col 2:13 NASB) "When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,
(Col 2:14 NASB) having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross."
(2 Cor 5:18 NASB) Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation,
(2 Cor 5:19 NASB) namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation."
In one of his taped sermons, (#78 RO-44, side 2, 'The Effects of Justification Summarized'), Dr. John E Danish of Berean Memorial Church, Irving, Texas; quotes what John Calvin stated in his later more mature days relative to 1 Jn 2:2 and salvation, ('Systematic Theology' Vol. 2, by Dr. Augustus Strong on the subject: 'The Doctrine of Salvation, p. 788):
(1 Jn 2:2 NASB) "and He Himself is the propitiation [= the satisfactory payment] for our [all believers', (v. 2:1)] sins; and not for ours only, but also for those of the whole world [= all mankind]" ...
[Then Calvin comments of this verse by saying]:
"...Christ suffered for the sins of the whole world and in the goodness of God is offered unto all men without distinction; His blood being shed not for a part of the world only but for the whole human race. For although in the world nothing is found worthy of the favor of God yet He holds out the propitiation to the whole world, since without exception He summons all to the faith of Christ which is nothing else than the door unto hope."
For example: "Behold the Lamb of God..takes sin..world" (Jn 1:29)
"This is indeed the Christ, the Savior of the world" (Jn 4:42)
"The Father sent the Son...Savior...world." (1 Jn 4:14)
THE WORLD HERE IN THIS PASSAGE MUST MEAN THE WHOLE WORLD - ELECT AND NONELECT
****** END OF EXCERPT FROM STUDY OF UNLIMITED ATONEMENT ******
[Hodges, op. cit., pp. 70-72]:
'''In addition, our Advocate has another superb qualification as our Patron [One who protects, supports, or countenances; a defender] before God: "He Himself is the propitiation for our sins." Undergirding all of our LORD's intercessory work for us is the foundational truth that He has personally made satisfaction to God "for our sins."
The word "propitiation" (Greek: hilasmos) has been much discussed by modern theologians and commentators. What is at issue is whether the word implies the placating of an offended God ('to propitiate') or whether the focus is upon the removal of sin's guilt and contamination ('to expiate').
It is correct to conclude... that the idea of placating or satisfying God's displeasure with sin can hardly be eliminated from this word [as some contend it should be]. Since in English the verb to propitiate means 'to conciliate' or 'to appease,' it is appropriate to retain the familiar translation, 'propitiation,' in this verse.
The apostle is here affirming that the LORD Jesus Christ Himself in His own Person is 'the propitiation for our sins.' Of course, His sacrificial death for sin is clearly in view. But it is significant for this context that it is not His sacrifice per se that is called a 'propitiation,' but Christ 'Himself.' Thus our Advocate stands before God as One Who is a visible and personal 'satisfaction' for 'our sins.'
(Heb 1:3 NASB) "And He [God's Son, Jesus Christ, (v. 2)] is the radiance of His [God's (v. 1)] glory and the exact representation of His nature, and [upholding] all things by the word of His power. When [having made] purification of sins, He sat down at the right hand of the Majesty on high."
And there in the very presence of God, the Father's eye can rest on the Person of His Son with complete satisfaction. This is not only because of what He is, righteous, but also because of what He has done at the cross, the wounds of which are still visible in His resurrected body (John 20:25-27).
Clearly, the sinning believer's Advocate is perfect. God looks at Him with complete satisfaction - He [God Himself] is completely propitiated or appeased with regard to any sin we commit. He is thus fully disposed to respond to our Advocate's intercession for us, since no matter what our sin may be, Christ has made satisfaction for it. Indeed, as a 'propitiation' for sin, He more than just barely 'satisfies' God for 'our' personal 'sins,' or even for all the sins of all believers everywhere. The astounding fact is that this 'propitiation' covers the sins of all humanity, 'not for ours only but also for the whole world.'
Needless to say, these words firmly contradict the ultra-Calvinist view that Christ died only for the elect. The tortured efforts made to defend that view in the face of this verse are futile. The contrast here is explicitly between the believers John is addressing and 'the whole world' of mankind which John later says 'lies under the sway of the wicked one' (1 John 5:19). Johannine thought and terminology leave absolutely no room for any such concept as 'the world of the elect.' Christ's death, therefore, covers the totality of human sin from the beginning of creation until the end of history when eternity begins. For the apostle John, Jesus Christ is 'the Lamb of God Who takes away the sin of the world,' just as John the Baptist announced Him at the beginning [of his ministry] (John 1:29).
The argument
that, if Christ paid for all human sin all would be saved, is a
misconception. The removal of sin as a barrier to God's saving grace does
not automatically bring regeneration and eternal life. While God's holy
and just requirement that sin receive His judicial retribution is
fulfilled at the cross, the sinner remains dead and 'alienated from the
life of God' (Ephesians 4:18) [and unforgiven until he believes, (Acts
10:43) ). Faith is the
prescribed way for this alienation to be bridged. At the final judgment of
the lost (Revelation 20:11-15), sin as sin is not considered.
Instead, men are 'judged according to their works' (Revelation 20:12) to
demonstrate to each that their 'works' [are not perfectly righteous hence]
give them no claim on God's salvation.
Since so many have supposed that their 'works' will win them God's acceptance in the final judgment, each person will 'have his day in court,' demonstrating that 'by the deeds ('works') of the law no flesh will be justified in [God's] sight' (Romans 3:20). But even these 'works' are not made the basis for the final judment. Instead, people are condemned because they do not have God's life in them: 'And anyhone not found written in the Book of Life was cast into the lake of fire' (Revelation 20:15). Hell is the appropriate environment for all who cannot live forever with God. Our Savior's universal sacrifice for sin makes eternal life available, but not automatic. By the cross God is fully propitiated for all sin, so that He then might have mercy on any who believe. The worldwide extent of God's love is proved by the worldwide extent of this propitiation (John 3:16)!
The point of affirming universal atonement here is that it has a pastoral impact on those John is addressing. Since even in believers, feelings of guilt often persist after confession is made, Satan can use such feelings to make believers wonder if their sin is somehow too serious to merit effective intercession from our Advocate with the Father. It is reassuring to be reminded of the universal sufficiency of our LORD's sacrificial work, so that God sees in Him a perfect 'propitiation' for every human being who ever has or ever will live on earth. This includes, of course, the most depraved of sinners such as (in John's day) people like Nero, a matricide, or Caligula (of whom his biographer said: 'So much for Caligula as emperor; we must now tell of his career as a monster'). More modern names, like Hitler and Stalin, also come to mind. In the fullest possible sense, 'Jesus paid it all!'
Thus, the universality of our LORD's atoning work on the cross is a testimony to the profound truth that 'God so loved the world that He gave His [One and] only Son' (John 3:16). But it is more than that. It is also a powerful reminder to the believer of the total sufficiency of our Advocate's work of 'propitiation' for all sin. We cannot doubt, therefore, that when we sin, His intercession for us can obtain from the Father all of the mercy and grace which at such times we so greatly need."
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we keep His commandments." =
(1 Jn 2:3 Interlinear) "kai ..en toutO ginOskomen hoti egnOkamen ......auton
....................................."And by this ....we know .......that we have known Him
ean tas .entolas ................autou tErOmen."
if ....the commandments His .....we keep."
This verse best rendered "Now by this we know [present tense] that we [have known] [perfect tense] Him, [God] if we keep His commandments," (YLT, instead of "we know that we know Him" (NKJV, ASV, KJV), or "we know that we have come to know Him," (NASB, HOLMAN, NIV). The verse conveys a knowing in the sense of a recollection of having begun knowing God in the past with ongoing present results of knowing God (perfect tense) as a result of knowing that we have been keeping His commandments.
The Greek verb "tErOmen" rendered "we keep" is used in this epistle six times with 'commandments' as its object (here and in verse 4; in 3:22-24; and 5:2-3); once with 'His word' as the object (verse 5); and in 5:18 with 'himself' as the object. The verb fundamentally means 'to keep watch over, guard.' To keep a commandment simply means to 'carry out a command.' But the Greek verb (tErOmen) carries an additional connotation of being 'observant' or 'careful' about the commandments. The English 'to keep a commandment' does not suggest this additional idea found in the Greek. John is not thinking, therefore, about mere performance of the commands of God, but rather about that attitude of obedience which is marked by concern for, and attentiveness to, God's will. We are to 'guard' His commands!
Author John's transition from believers having fellowship with God and with His Son Jesus Christ, (1 Jn 1:5-2:2), to believers having become disciples knowing God / Jesus Christ in a more intimate sense beginning in 1 Jn 2:3 is one which logically follows as the believer as a disciple becomes more and more consistent with walking in the light of God's Absolute Righteousness, (1 Jn 1:7), by more and more consistently acknowledging His Perfect Light which shines upon him through the believer's acknowledgment of God's handiwork in His creation, (Ro 1:20), through consistent study of the Word of God, (1 Jn 2:14), through confession of his sins to God, (1 Jn 1:7, 9), and as a disciple through obedience to God's commandments, (1 Jn 2:3).
The measure of a believer's knowledge of God will correspond to the extent of his obedience to God's commandments, i.e., his godly conduct. Note that the believer's fellowship and knowledge in view in 1 John is of both the Father and His Son, Jesus Christ without distinction. To know One of them intimately is to know the Other; for they are separate Personalities, but comprise absolutely one God, (Jn 10:30-33).
Note that the Greek verbs rendered "we know" and "we have known," "ginOskomen" and "egnOkamen" respectively are from the infinitive "ginOskO," which means to know. This verb can be and is used interchangeably with "epiginOskO" which can have the same meaning in the particular context that it appears without regard to which verb is chosen by the writer to use. Some falsely contend that "epiginOskO" has a specialized meaning in Scripture to convey a special knowledge of God, but the verb "ginOskO" does that in 1 Jn chapter 2 as well - the two verbs are synonymous as every koine Greek dictionary indicates.
Since salvation unto eternal life is received only by a moment of faith alone in Jesus Christ alone for it; wherein the one believing in Him may know Christ as ones Savior, (1 Jn 5:9-13; Jn 3:15-18); and since 1 Jn 2:3 has in view what an already saved individual / believer has known of God at those times when he is keeping God's commandments; then 1 Jn 2:3 does not have in view what an unbeliever must do and/or know in order to acquire eternal life.
Since 1 Jn 2:3 has in view a believer having a certain knowledge of God commensurate with the manner in which he is keeping God's commandments, then that which is in view in 1 Jn 2:3 is a knowledge of God beyond the saving knowledge one receives when one believes in Jesus Christ for eternal life - a further knowledge which is not a measure of whether or not one has eternal life which the latter measure of knowledge is solely based on that moment of saving faith, (1 Jn 5:9-13); but it is a measure of an already saved believer's spiritual maturity, (cf. Jn 14:15; 15:10; 1 Jn 3:22, 24). Further details of this greater knowledge of God depends specifically upon the individual circumstances in each particular believer's mortal life, moment by moment - a measure of which is the extent to which that believer in that moment is keeping God's commandments, however long or short that moment is.
The phrase rendered "If we keep His commandments" cannot be conveying in the absolute sense the leading of a sinless life of absolutely perfect righteousness. This would contradict Scripture, (ref. 1 Jn 1:8, 10; 2:1; 2:1). But it is conveying the sense of a believer living in a *remarkably consistent pattern of remaining in fellowship with and growing in the knowledge of God by walking in the light of His absolute righteousness, constantly confessing his sins to God and obeying His commandments - *"remarkably" as defined by the grace of God working in the life of each individual believer.
(John 14:6 NASB) "Jesus [says] to him, I am the way, and the truth, and the life; no one comes to the Father but through Me.
(John 14:7 NASB) If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.
Jesus was reproving the disciples considering the context of verses 8 and 9 which follow. Promising them a future knowledge that is tantamount [equivalent] to salvation is not in view. So Jesus was not promising the disciples that they would come to know the Father as they had known Himself, the Son, but that they should have already known the Father as manifested in the Son - a knowledge which goes beyond what one would come to know through a moment of saving faith in Jesus Christ.
The phrase rendered "If you had known Me," is similar to the message to the pharisees in John 8:19 NASB, "So they [the pharisees, v. 13] were saying to Him, 'Where is Your Father?' Jesus answered, 'You know neither Me nor My Father; if you knew Me, you would know My Father also.' ) So just as in John 8:19, Jesus was promising to the disciples that they would know the Father even as they had come to know the Son. The phrase "If you had known Me," of Jn 14:7a is affirmed by the next statement in 14:7b, "from now on you know Him and have seen Him" in the following two verses]:
(John 14:8 YLT) Philip [says] to him, 'LORD, [show] to us the Father, and it is enough for us;'
(John 14:9 YLT) Jesus [says] to him, 'So long time am I with you, and [you have] not known me, Philip? He who [has] seen me [has] seen the Father; and how [do you] say, ['Show] to us the Father?"
So after announcing that He is 'the way, the truth, and the life,' (Jn 14:6), the LORD goes on to say to all the disciples, 'If you [Greek, plural] had known Me [implication: but you didn't], you [Greek, plural] would have known [implication: but you don't] My Father also; and from now on you [Greek, plural] know Him and have seen Him.' When Philip asks to see the Father, Jesus again responds, "Have I been with you [Greek, plural] so long, and yet you [Greek, singular] have not known Me, Philip?' Clearly, there was a sense in which Philip and the other disciples did not know the One in Whom they had believed.
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we keep His commandments." =
So 1 Jn 2:3 cannot be taken as a way of knowing whether or not one is saved unto eternal life by virtue of keeping God's commandments. The verse does not say that one can know that one is saved on the basis of whether or not one is keeping God's commandments. For 1 Jn 5:9-13 indicates that the knowledge that one is saved comes exclusively on the basis of the individual knowing that he has believed in Christ for eternal life and nothing else. Secondly, 1 Jn 2:3 does not say that one who obeys God's commandments knows he has eternal life; rather it says that one who is a believer and who obeys God's commandments has known God in the sense of beyond what he knows from his moment of saving faith - evidently a greater knowledge on a more intimate level than he received when he became a believer. Further details of this greater knowledge of God depends specifically upon the individual circumstances in each particular believer's mortal life, moment by moment - a measure of which is the extent to which that believer in that moment is keeping God's commandments. Finally, in view of an individual's flawed nature which includes his mentality - his perception, salvation unto eternal life cannot be confirmed in an individual on the basis of that individual's perception that he is keeping God's commandments, yet may not be - especially if he is boasting about it. For he may not know all of what God commands of him, because of inadequate study of God's Word. On the other hand, 1 Jn 2:3 does address whether a believer - a child of God, (cf. 1 Jn 2:1-2, 12; Jn 1:12-13), has a certain knowledge of God as a result of keeping His commandments - a knowledge beyond the saving knowledge of God and Jesus Christ which one acquires when one has trusted in Jesus Christ for eternal life, (ref. 1 Jn 5:9-13).
[Hodges, op. cit., pp. 75-78]:
"When Jesus framed His great statement about being the Resurrection and the life and about guaranteeing eternal Life to every believer, He asked Martha, 'Do you believe this?' (John 11:25-26). Martha's reply was a strong affirmation, 'Yes, LORD, I believe that you are the Christ, the Son of God. Who is to come into the world' (John 11:27).
To the same effect is the story of the conversion of the man born blind. Jesus asks him, 'Do you believe in the Son of God?' (John 9:35). When the man inquires, 'Who is He, LORD, that I may believe in Him?' Jesus replies majestically, 'You have both seen Him and it is He Who is talking with you' (John 9:36-37). The blind man does not respond to this by saying, 'I hope I believe' or 'Whether I believe or not will be seen from my works!' Instead he says, 'Lord, I believe' (John 9:38). The idea that a believer cannot really know he has believed is a theological construct without a shred of support from the Word of God."
(1 Jn 2:4 NASB) The one who says, "I have [known] Him," and does not keep His commandments, is a liar, and the truth is not in him;
[Note that sinaiticus has "the truth of God" but it appears to be an addition. In any case the context implies the truth of God without having to add "with God]
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are.
(1 Jn 2:6 NASB) The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ]." =
1 Jn 2:4 continues the subject of keeping God's commandments begun in verse 3 wherein in verse 4 there is in view someone who makes a false claim to have known God while the claimant was not keeping God's commandments. Believers and unbelievers alike are potentially in view in 1 Jn 2:4 in the phrase rendered "He who is saying," (as opposed to 'we who are saying' which would have limited the subject to believers only). So anyone might falsely claim to have known God, (perfect tense) while not obeying God's commandments. The perfect tense portrays a moment begun in the past during which one imagined knowing God yet was not keeping God's commandments and which imagination continues on into the present. But 1 Jn 2:4 says, "The one who says, 'I have [known] Him,' and does not keep His commandments, is a liar, and the truth is not in him;" So it is implied that keeping the commandments of God is an indicator of one who is a disciple - a faithful believer - who is operating relative to God in truthfulness of Who God is and in obedience to God's commands. No one can truthfully claim to have known God in the sense of achieving an intimate personal knowledge of the Father and His Son beyond saving faith without living in a remarkably consistent pattern of remaining in fellowship with God by being a believer who is walking in the light of God's Absolute Righteousness, constantly confessing his sins to God and obeying His commandments, (1 Jn 1:7, 9; 2:4). This is not to say that one who has not been obedient to God's commandments cannot be a believer albeit an immature believer who is out of fellowship with God. ......................................................................................................................................... (1 Jn 2:4)
The Greek phrase "hos d' an tErE autou ton logon," rendered "and whoever may keep His Word," in 1 Jn 2:5 has in view the positive side of knowing God beyond ones experience of salvation unto eternal life. Since the Greek word rendered "tErE" means to keep in the sense of carefully guarding and observing, then this phrase has in view one who carefully guards and observes God's commandments for a period of time, resulting in one being declared as follows: "truly in him the love of God [has] been perfected." In view is the love of God as demonstrated in the faithful believer - the disciple. The Greek word "agapE" rendered "love" in 1 Jn 2:5 refers to the godly, self-sacrificial, absolutely benevolent love one expresses for another - especially for fellow children of God. And this commandment comes from Old Testament Scripture:
(Lev 19:18 NASB) " 'You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.' '
In the Greek translation the word rendered "love" is "agapEseis," (2 pers sing fut).
This godly, "agapE" love is characterized by an individual who is "in God," (1 Jn 2:5), who "abides in Him," (1 Jn 2:6), who walks "in the same manner as He [Jesus Christ] walked," (1 Jn 2:6).
One who has been perfected in God's godly, "agapE" love has been made complete in ones mortal life effective for those moments that one is walking in the light of God's Absolute Righteousness including confession / obedience. This is a message about whoever may learn and obey God's commandments by studying and obeying the Word of God wherein those commandments are contained.
The subject of knowing God beyond ones experience of salvation unto eternal life, the subject of the last two verses, (ref. 1 Jn 2:3-4), continues in verse 5: we who are believers, who are faithful - who keep the Word of God, i.e., who are disciples, are made complete, i.e., are matured. We are in harmony with the Absolute Righteousness of God - with God Himself and His Son Jesus Christ by the grace of God through walking in the light of God's Absolute Righteousness including confession and obedience, (1 Jn 1:1-10; 2:1-5). And for those moments when the disciple has been perfected / made complete, the verse goes on to declare: "in this we know that in Him we are" in the sense of abiding in Him, having an intimate fellowship with God - having a greater knowledge of God and of His Son Jesus Christ than when we first believed in Jesus Christ for eternal life - all by the grace of God, (for no one can claim to be without sin, (1 Jn 1:8, 10; 2:1; 2:1).
2) [Compare Jn 14:21, 23 with 1 Jn 2:3, 5]:
[Jn 14:21 and 23 read together as follows]: (Jn 14:21 NASB) "He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him."
(Jn 14:23 NASB) "Jesus answered and said to him, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him."
[Likewise 1 Jn 2:3 and 5 read together as follows]: (1 Jn 2:3 NASB) "Now by this we know that we [have known] Him, if we keep His commandments.
(1 Jn 2:5 NASB) "and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are."
So just as the disciple's love for God is manifested in obedience to His commandments / to His Word in Jn 14:21, 23 so it is in 1 Jn 2:3, 5. And that disciple abides in Christ and Christ in him.
[Hodges, op. cit., pp. 79-82]:
"It is to be noted that these statements [in Jn 14:21 and 23] are made only at the end of the three and one-half years of teaching that the disciples had received from God's Son. Now they did have His commands and were enjoined to show their love for Him by keeping them.
There is no reason to doubt that when John penned 1 Jn 2:3-5 he had in mind the statements of Jesus in John 14:21 and 23-24. Even the change from 'commandments' to word [in 1 Jn 2:3] is reflected in that passage in his Gospel, where we find 'My commandments' in verse 21 and 'My word' in verse 23. We are thus firmly stationed on what may be called discipleship truth, in contrast to truth about eternal salvation. Love for Christ and obedience to His Word are in no way a test of saving faith, despite the repeated claim by many that they are. Instead, they are tests of genuine ... discipleship to the One Who loved us and gave Himself for us.
As the verses from John's Gospel make clear, obedience to His word is inseparably connected to the experience of 'the love of God.' This phrase could be taken either as 'God's love for us' (subjective genitive) or as 'our love for God' (objective genitive). The Greek permits either interpretation. In the light of John 14, it is quite possible that John has both ideas in mind in 1 Jn 2:5. According to John 14, obedience is an expression of love for Christ and disobedience is an expression of a lack of love for Him (John 14:23-24). But at the same time, the one who loves Christ will be the special object of the love of the Father and the Son (John 14:23).
So John tells us here [in 1 Jn 2:5] that the obedient Christian disciple is a person in whom truly the love of God is perfected (teteleiotai) suggests ideas like 'bring to completion,' 'bring to its goal,' 'bring to full measure.' God's love for the believer is wonderful at the point of salvation (see 1 John 3:1). But its goal is not reached until the believer returns that love by obedience, with the result that he knows the deeply personal love of the Father and Son as they 'make [their] home with Him' (John 14:23).
In view of all that has just been said about verse 5, it seems clear that 1 Jn 2:3-11 is concerned with one who has had some time in the faith, has learned what his Lord commands, and by obedience has come to know God and His love in a special way. This goes beyond the truth John deals with in 1:5-2:2. As described there, fellowship with God requires only openness to the light and a willingness to acknowledge whatever sin the light reveals. Even the believer who is a babe in Christ can live in harmonious fellowship with the Lord. But in time he will learn God's will and, if he does it, will enter the more advanced stage of fellowship in which he comes to know God and His love. In such a person the love of God is perfected. That is, it has reached its 'goal' in him.
In the next statement of the verse, (1 Jn 2:5b), in this we know that we are in Him, the words in this refer [backward] to the experience of love just described, "and whoever may keep His Word, truly in him the love of God [has] been perfected."
Note that the expression in Him (Greek: en autO) in 1 Jn 2:5 cannot be forced to read as an equivalent to Paul's concept of being 'in Christ' (Greek: en ChristO) in 2 Corinthians chapter 5 in order to conclude that one must keep God's commandments in order to obtain / retain eternal life it is to be read that way.
[Bible Knowledge Commentary, Victor Books, 1988, USA, Zane Hodges, contributing editor, p. 888]:
"For Paul,
the words "in Christ" [for example in 2 Cor 5:17] describe a
Christian's permanent position in God's Son with all its attendant
privileges .
With John, the kind of relationship pictured in the vine-branch imagery
describes an experience that can be ruptured (John 15:6) with a resultant
loss of fellowship and fruitfulness. Thus here in 1 John, the proof that a
person is enjoying this kind of experience is to be found in a life
modeled after that of Jesus in obedience to His Word. In short, 1 Jn 2:5-6
continues to talk about the believer's fellowship with God."
[Hodges, op. cit., pp. 79-82 cont.]:
"The
seedbed for John's idea is our Lord's teaching in John 13-17, especially
15:1-8 .
This well-known passage about the vine and its branches can rightly be
understood as a metaphor for the relationship between a disciple and his
Lord. This is made clear by the words that conclude the vine/branch
discourse: 'By this My Father is glorified, that you bear much fruit; so
you will be My disciples' (John 15:8, italics added). Unlike the
salvation relationship, the relationship of a disciple to his Teacher can
be lost: 'If anyone does not abide in Me, he is cast out as a
branch' (John 15:6, emphasis added). The 'anyone,' of course, means 'any
disciple,' since only a disciple can 'abide' in Christ. As the whole
discourse in John 15 makes clear, the disciple must remain in his
Master, just as the branch must abide in the Vine (John 15:4). To
be 'cast out as a branch' means to lose the disciple / Teacher
relationship, not to lose eternal life
In using the words in Him, therefore, John is referring to the 'abiding' Teacher / disciple relationship. This is made evident in the very next verse. The disciple's experience of the love of God being perfected in Him is evidence that this disciple is indeed in Him in the sense of 'abiding' in his Lord."
Note that the
observation of one keeping God's Word is neither, as some contend, a
requirement nor a reliable confirmation of whether or not one has
possession of eternal life - whether it is the individual himself in
self-assessment, or a second party in judgment of another. The reception
of eternal life does not require that one keep God's Word / His
commandments. The only requirement and reliable confirmation that
Scripture offers for knowing that one has eternal life is for the
individual to remember that he himself has believed in Christ for eternal
life, (1 Jn 5:9-13 ,
cf Eph 2:8-9). Furthermore, the one who observes another's behavior in
order to judge whether or not one is saved is only a flawed, finite being
himself who cannot judge or see as God judges and sees. Only God sees into
the motivations of another; and is he able to observe the actions and
motivations of another, all the time.
....................................................................................................................................... (1 Jn 2:5).
In 1 Jn 2:6b, "The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ] walked," author John, making the same point he did in verse 5, uses for the first time in this epistle the Greek word, "menO," which means to remain, to dwell, to live. The Greek word "menO" is a favorite word which John used in his gospel, especially in John chapter 15 to describe the life of discipleship to Jesus Christ - not what one must do to have eternal life.
(Jn 15:10 NASB) "If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love."
Jn 15:10 confirms that abiding in Christ is not the same subject as salvation unto eternal life - and especially not losing it. For Jesus is telling the disciples to abide, i.e., remain in His love by being faithful to what He has commanded them to do just as He has been faithful to the Father and has abided in God the Father's love. Our Lord cannot be describing the maintaining of His own salvation here for He is God. He is however speaking of maintaining His continued fellowship with God the Father.
The idea of being "in God" in 1 Jn 2:5, "and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are," is equated with abiding in God in 1 Jn 2:6, "The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ]." So the believer who keeps God's Word, i.e., who is careful to guard and keep God's commandments, who verse 5 declares has been perfected / made complete; who verse 5 also declares can know that he is in God; is then declared in verse 6 to be abiding in God: remaining / living in Him with the form of the verb "menO" = to remain, in the phrase "ho legOn en autO menein," rendered "The one who says he abides in Him." 1 Jn 2:6 goes on to say that the one who is abiding in God ought to be walking in the same manner as He [Jesus Christ] walked - in a Christlike lifestyle - the goal of a disciple, which is to be like His Teacher, Jesus Christ, (cf. Mt 10:24-25).
In view is not a flawed mortal disciple acting Christlike in the absolutely Perfect Righteousness of God under his own auspices, but by the grace of God through the disciple's confession and the disciple's efforts, albeit imperfectly, to guard and obey the commandments of God in His Word. By this the disciple is viewed by God as "walking in the same manner as He [Jesus Christ] walked." On the other hand, those believers who say they abide in Christ - that they have known him, (cf 1 Jn 2:4), but do not walk as Christ walked by the grace of God through confession / obedience, are actually not abiding in Christ at all, but are nevertheless believers - saved unto eternal life. And for the moments that they are not walking in the same manner as Christ walked, they are not disciples of Christ, and need to go back and learn / relearn the Word of God - take the time that it takes to learn and obey His commandments therein to become disciples once again.
Note that it
was only after three and one-half years of instruction of the twelve
disciples that Jesus spoke to them of abiding in Him as His disciples, (Jn
15:1-8 ).
(John 15:8 NASB) "My Father is glorified by this, that you bear much fruit, and so prove to be My disciples."
[Jesus] also reminded them of the completeness of their spiritual education by telling them:
(Jn 15:15 NASB) "No longer do I [Jesus] call you [My disciples] slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you."
[Hodges, op. cit., 79-83]:
"Thus if he does not walk as Jesus did then his claim to live in Christ is false, i.e., his lifestyle is not in Christ; yet as a believer he is certainly in Christ relative to his position in heaven, although experientially he is not demonstrating that position. The verse simply teaches that an individual has come to know the Lord if he obeys the Lord's commands. Whether or not an individual is saved or not is NOT in view; but knowing the Lord, i.e., having an intimate fellowship with Him is. Believers can spend their entire lives not having much of an intimate fellowship with the Lord yet being secure in their salvation. Salvation is one thing, having fellowship with the Lord is another, (1 Jn 1:1-10). Since no believer obeys the Lord 100% of the time, (cf 1 Jn 1:8, 10; 2:1; 2:1), yet he is secure in his salvation no matter what, (Eph 1:13-14); then obeying the Lord is not definitive proof of being saved nor is disobeying the Lord definitive proof of not being saved. So on the basis of 1 Jn 2:3 or any passage in the bible one cannot conclude that one is not saved on the basis of whether or not one is obeying the Lord's commands.
A Christlike walk, the highest attainment open to a disciple, is not reached the moment one is born again. It requires time for instruction so that ones heart is prepared to act on what he has learned. This heightened experience is marked by obedience to the Lord's commandments (verses 3-4), by the experience of knowing Him (verses 3-4), and by the experience of God's perfected love (verse 5). Such a disciple abides in Him. That is, he lives, or dwells, in his Lord, just as a branch lives, or dwells, in a vine. So long as this connection is maintained the experience of 'abiding' in Christ continues.
The 'abider' is a believer who has learned to live like the Lord Jesus Christ as a disciple of His. ................................................................................................................................. (1 Jn 2:6)
(1 Jn 2:7 NASB) "Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard." =
["beloved" is in WH, NU, sinaiticus, A, B, C, P Psi, 1739 and cop. The variant "brethren" is in the TR, K, L, 049, Maj. The WH NU reading of "beloved" is more adequately supported and suits a context which focuses on love.
The phrase "the word you heard," is in sinaiticus, A, B, C, P, Psi, 1739, it, syr, cop. The variant, "the word you heard from the beginning," is in the TR, Maj. which is a late change which repeats the phrase at the beginning of the verse which makes the repetition unnecessary and most likely is an addition]
The message of verses 5 and 6 that lead into verse 7 is key: (1 Jn 2:5) "And whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are," (1 Jn 2:6) "The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ]." In view is the "agapE" love of God as demonstrated in the faithful believer - the disciple. The Greek word "agapE" rendered "love" in 1 Jn 2:5 refers to the godly, self-sacrificial, absolutely benevolent love one expresses for another. This "agapE" love is characterized by an individual who is "in God," (1 Jn 2:5), who "abides in Him," (1 Jn 2:6), who walks "in the same manner as He [Jesus Christ] walked," (1 Jn 2:6).
Beginning in 1 Jn 2:7 author John addresses his readers as "Beloved," confirming in an affectionate manner that he is writing to believers - fellow believers who were under his instruction - his spiritual children, ((cf. 1 Jn 3:2, 21; 4:1, 7, 11 and "AgapEte" ('Dear friend') in 3 Jn 2, 5, 11)). He tells them, "I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard." The phrase rendered "from the beginning" evidently refers to the beginning of the readers' experiences as new believers when they began studying the Word of God with the apostles - especially John; hence the next phrase, (1 Jn 2:7c), rendered "the old commandment is the word which you have heard," referring to the beginning of their new found experience of studying God's Word in the Light of their new found Savior, Jesus Christ. The phrase rendered, "the old commandment" evidently refers to a single commandment which has been found in the Word of God which is key to what author John is teaching in First John 1 Jn 2:3-11: believers becoming disciples, growing in their fellowship with God and with one another - learning to love one another with godly "agapE" love, (cf. Jn 13:34; 15:12, 17). This godly, "agapE" love is demonstrated by and is a measure of a faithful believer / a disciple through walking in the light of God's Absolute Righteousness, (1 Jn 1:7); confession of sins, (1 Jn 1:9) and learning and keeping His commandments from the Word of God, (1 Jn 2:3-5) - "to walk in the same manner as He [Jesus] walked," (1 Jn 2:6). It is a test of ones personal intimacy and knowledge of God and Jesus Christ, His Son.
This is not to say that others who may or may not be believers, and who may or may not be in fellowship with God, might accurately judge the extent of another's fellowship with God or even his salvation on the basis of their own personal understanding of whether or not a person is demonstrating "agapE"/ godly love toward others, as some falsely contend this is taught in Scripture. Nevertheless, how an individual believer himself acts toward others is evidence to himself as to whether or not he is abiding in Christ.
(Jn 13:34 NASB) "A new commandment I [Jesus] give to you, that you love one another, even as I have loved you, that you also love one another.
(Jn 13:35 NASB) By this all men will know that you are My disciples, if you have love for one another."
(Jn 15:10 NASB) " [Jesus said] 'If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love.
(Jn 15:11 NASB) These things I have spoken to you so that My joy may be in you, and that your joy may be made full.
(Jn 15:12 NASB) This is My commandment, that you love one another, just as I have loved you.' "
(1 Jn 3:22 NASB) "And whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.
(1 Jn 3:23 NASB) This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us."
Notice that believers are in view who are commanded to love one another. First comes saving faith, then it follows for one to love one another as demonstrated by keeping His commandments.
(2 Jn 1:1 NASB) "The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth,
(2 Jn 1:2 NASB) for the sake of the truth which abides in us and will be with us forever:
(2 Jn 1:3 NASB) Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love.
(2 Jn 1:4 NASB) I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father.
(2 Jn 1:5 NASB) Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another.
(2 Jn 1:6 NASB) And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it."
(Ro 13:8 NASB) "Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.
(Ro 13:9 NASB) For this, 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,' and if there is any other commandment, it is summed up in this saying, 'You shall love your neighbor as yourself.'
(Ro 13:10 NASB) Love does no wrong to a neighbor; therefore love is the fulfillment of the law.' "
...................................................................................................................................... (1 Jn 2:7).
(1 Jn 2:7 NASB) "Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. (1 Jn 2:8 NKJV).Again, a new commandment I write to you, which thing is true in Him [Jesus Christ] and in you, because the darkness is passing away, and the true light is already shining." =
John wrote in 1 Jn 2:8: "Again, a new commandment I write to you, which thing is true in Him [Jesus Christ] and in you [those who are abiding in God and in His Son Jesus Christ, (1 Jn 2:6)], because the darkness is passing away, and the true light is already shining." The new commandment which author John writes of is the same as the old commandment of 1 Jn 2:7 that of man's fellowship with God from the beginning of John's readers' experience as new believers learning from the Word of God to walk in the Light of God's Absolute Righteousness, confess their sins, keep His commandments and thereby abide in Him and His Perfect "agapE," godly Love - "to walk in the same manner as He [Jesus] walked." The Greek word "alEthes" rendered "true" in the phrase "Again, a new commandment I write to you, which thing is true in Him [Jesus Christ] and in you, because the darkness is passing away, and the true light is already shining," is true in the sense that the old commandment to love one another is now fulfilled, hence it is true in Christ Himself and those of His (believers) who are faithful disciples. Hence the old command becomes a new one. So the new commandment is the same as the "old commandment," but it is new because it is relevant to the new age - the new Age of Righteousness - of the apostles and the believers and discipleship to Jesus Christ; Who is the true Light Who, being God, has come into the world in the form of Perfect Humanity, Who will bring in the Light of His Kingdom of Righteousness which has begun to dawn and will officially begin when He comes again, (ref. Rev 1:7). So soon will He be coming that even in those times of the first century, author John describes it as "the darkness is passing away, and the true Light is already shining," (1 Jn 2:8b). So there is a prophetic sense that John gives to the new commandment, one of looking forward to the Eternal Kingdom of God where the darkness - in the sense of evil - will finally pass away and the True Light - in the sense of God's Absolute Righteousness, (cf. 1 Jn 1:5-7) - will prevail forever in that Kingdom unto a new heavens and a new earth:
(2 Peter 3:13 NASB) "But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells."
So in 1 Jn 2:8 the age of darkness / evil is indicated as having begun to pass away and the true Light is already shining (even way back then in the first century) - the true Light of God's Absolute Righteousness as exemplified by His Son Who had dwelt among mankind as the true Light of God's Absolute Righteousness. The birth of His Humanity, His life as he walked among men, His atoning sacrifice, His resurrection and His ascension were the beginning of the shining of the Light light upon mankind, as the verse stipulates "and the true light [of His coming Eternal Kingdom] is already shining."
(Jn 1:7 NKJV) "This man [John the Baptist] came for a witness, to bear witness of the Light, that all through Him [the Light of men, the Life, the Word, (Jn 1:1-4)] might believe."
(Jn 1:9 NIV) "The true Light that gives light to every man was coming into the world."
Notice that the
true Light "gives light" in the sense of shining the light of
truth about God upon mankind to reveal Himself as the Son of God become
Humanity to man as the Word; the Life, Creator - God in Whom is eternal
life to be received when one believes in Him for it, as testified to by
John the Baptist in Jn 1:7 .
(Jn 12:35 NASB) "So Jesus said to them, 'For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes.
(Jn 12:36 NASB) While you have the Light, believe in the Light, so that you may become sons of Light.' These things Jesus spoke, and He went away and hid Himself from them."
(1 Jn 2:15 NASB) "Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:16 NASB) For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.
(1 Jn 2:17 NASB) The world is passing away, and also its lusts; but the one who does the will of God lives forever."
Since the world is morally at odds with God, (1 Jn 2:15-17), it is clear that darkness is a way of describing its moral condition. Thus the apostle is stating that the 'old' moral situation of the world is temporary and destined to pass from the scene. The 'new' reality that will replace it, the true light, is already shining. Clearly John is talking in terms of eschatology, the teaching about 'last things.'
[Hodges, op. cit., pp. 84-86]:
"With this
in mind, [that there will be a 'new' reality that will replace [the
darkness of the old] "the true Light," is already
shining,"] we can more readily understand the words which thing
is true in Him and in you. As we have seen, the new commandment calls
upon disciples to love one another as Christ has loved them. There is to
be a correspondence between the Giver of the command and the recipients of
the command. Here the word true is best understood in connection
with the words the true Light. The point is this: that as Christ's
disciples carry out the command to love one another, this command has the
character of truth, both in them as they do it and in Him Who gave
and exemplified it. Such obedience reflects the realities of the age to
come, the true light of which already [has begun to shine] and
shines [since the Light has entered into the world, (Jn 1:1-10
)].
Stated another way, Christian love is truth manifested both in the Teacher Who modeled it and in us who obey it as we 'walk just as He walked.' The love thus expressed partakes of none of the falseness and deceit that characterizes the darkness around us, where 'love' is often feigned or selfish.
On the contrary, the love that is expressed among believers belongs to the true light that is already shining. Christian eschatology looks forward to a day when the moral darkness of the present age will disappear entirely, and when the reality of all that God is will shine forth in unhindered brilliance (2 Peter 3:13). But that true light has already had a manifestation in the Person of the Incarnate Son of God, Who perfectly revealed the nature of God His Father in the love He had for the world (John 3:16) and for His own (John 13:1). Therefore, when the Christian carries out the command to love after the model of the Savior's love, the truth that is thereby manifested is nothing less than a manifestation of the spiritual reality of the age to come. The dark age of hatred is soon to be gone. The new age of love has already dawned.
It follows, therefore, that others can see the light of the new age shining in us as we exemplify Christ's own love by loving one another. As Jesus Himself said, 'By this all will know that you are My disciples, if you have love for one another' (John 13:35)." ................................................................................................................................... (1 Jn 2:8).
(1 Jn 2:9 NASB) "The one who says he is in the Light and yet hates his brother is in the darkness until now." =
Just as 1 Jn 2:4 states "The one who says, 'I have [known] Him,' and does not keep His commandments, is a liar, and the truth is not in him;" so author John indicates in 1 Jn 2:9, "The one who says he is in the Light and yet hates his brother is in the darkness until now."
So a believer who says he is in the Light - in the sense of saying that he is walking in the Light of the Absolute Righteousness of God, confessing his sins and keeping God's commandments, etc., (1 Jn 1:7, 9; 2:4); and he hates his brother - a fellow believer (or anyone for that matter) - he is in the darkness - being untruthful and evil - even "until now." The phrase rendered "until now" has in view the time from the beginning of his hatred up to a moment in his present time while he continues to hate. The believer in view evidently has harbored a hatred for another - a brother until the time he should begin to walk in the Light of the Righteousness of God, confesses his sins, and keep God's commandments including having an "agapE" godly love for all brothers in Christ - and all men.
The word rendered "his" in the phrase "he who hates his brother" clearly defines a believer who hates his brother - a fellow believer in Christ, not an unbeliever. For if the one who hates the brother is not a believer then the text should have read 'He who hates a brother, not his brother.' This verse cannot be narrowed down to refer only to a believer hating a physical / familial brother - a sibling, and make any sense in the context of this passage. For this passage conveys a message that refers to a category of individuals who are believers and how an individual believer should respond to all individuals in this category with godly, "agapE" love.
Just as a believer can neither claim to have no sin, (1 Jn 1:8); nor say that he has not sinned, (1 Jn 1:10); the sin of hating a fellow brother / believer is indeed a sad but true possibility in the life of a believer in Christ. Hate is the absence of the thoughts, words and deeds of the godly, "agapE" love of God - the absence of walking in the Light of the Absolute Righteousness of God. To walk in the Light is to love ones brother, and godly, "agapE" love will thereby express itself in the life of the faithful / obedient believer. If these are missing, it cannot be argued that godly, "agapE" love can be neutral or can exist unexpressed in thought, word and deed. Love unexpressed is no love at all - it is hate. There is thus indicated the possibility of hostility and animosity amongst those in the assembly of believers by fellow believers. Hence the phrase at the end of 1 Jn 2:9 rendered, "is in the darkness until now" does not signify that the person who hates his brother is unsaved, but that he is not walking in the Light, but in darkness. Author John was affirming that a believer who hates his fellow brother has not moved out of the influence of the darkness of this present Age into the Light of God's Absolute Righteousness - the Light of the coming Age. This particular believer's knowledge of God and His Son Jesus Christ is minimal; and there is evidently no fellowship with God at all. If he really knew Christ as he ought - beyond the experience of his salvation unto eternal life experience - he would have demontrated godly "agapE' love for his brother. He has been out of fellowship with God and dwelling in the darkness / evil - the sin of his hatred toward another - a fellow believer. A believer may walk in darkness all his life - not ever experiencing walking in the Light of God's Absolute Righteousness abiding in the true Light of the Age to Come; yet he is nevertheless, while remaining out of fellowship with God, saved unto eternal life:
(1 Jn 2:12 NASB) "I [write] to you, little children, because [your] sins have been forgiven you for His name's sake."
................................................................................................................................... (1 Jn 2:9).
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him. (1 Jn 2:11 NASB) But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." =
On the other hand, in 1 Jn 2:10, John wrote, "The one who loves his brother" - with a godly, "agapE" love - "abides in the Light" - the Light of the Age to come which will be characterized by God's Absolute Righteousness - evidence of his abiding in a close personal fellowship with God so long as he demonstrates godly, "agapE" for his brother - fellow children of God, born of God. And the one who abides in the Light of God's Absolute Righteousness is equally characterized as Righteous - a result of his confessing of his sins, of his obeying of God's commandments, etc. And while he demonstrates this godly, "agapE" love for his brother - while he is abiding in the Light, there continues in his life to be no cause for stumbling in the sense of being accountable for sinful activity and thereby be walking in darkness / sin.
This implies that hatred for another is a stumbling block causing the individual to walk in darkness / evil - ensnaring him further into sin and in the darkness of this present age - far and away from the Absolute Righteousness of God.
This is not to say that others can accurately judge the extent of another's fellowship with God or even his salvation on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward others, as some falsely contend. For there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Nevertheless, how an individual believer himself acts toward others is evidence to himself as to whether or not he is abiding in Christ, albeit imperfectly.
................................................................................................................................ (1 Jn 2:10).
In 1 Jn 2:11, author John goes back to the potential dark side of a believer's life - to the believer who hates his brother, and by that has chosen to walk in darkness:
"But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes." The child of God, born of God who hates his brother is in the darkness, and walks in the darkness in evil. That is where he lives while he is hating his brother. He does not know where he is going because the darkness has blinded his eyes. His life has become a search without spiritual direction toward righteousness. To live in darkness generated by hate is to make the Savior a stranger in ones experience on earth - Who is the only means by which an individual might be given true direction and a righteous purpose in his life. Though saved unto eternal life, such a believer has forfeited the vital, intimate knowledge of God until he stops hating his brother. ........................................................................................................................... (1 Jn 2:11).
(1 Jn 2:12 NASB) I [write] to you, little children, because [your] sins have been forgiven you for His name's sake.
(1 Jn 2:13 YLT) 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, little [children], because [you] have known [God] the Father:
[The variance *"egrapsa," aorist tense rendered "I wrote" is in 01Sinaiticus, 02A, 03B, 04C, 025P, sa. bo. Lach. Treg, Alf, Word, Tisc, We/Ho, Weis, Sod, UBS provides the best manuscript evidence. On the other hand, the Greek word "graphO," present tense rendered "write" is in O18K, byz - not the best evidence, but it is consistent with the context of the previous two phrases which are also present tense, presenting John's point that he is writing his epistle to all believers for the purposes he is stipulating in his writing. In either case the perfect tense, "you have known" in the last phrase works with either variance to say the same thing]
(1 Jn 2:14 YLT) I [** write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
(** byz, variants have "Egrapsa," aorist tense rendered "I did write" in the YLT, which parallels the other verb rendered "I did write" in the verse. It has superior manuscript evidence in 01sinaiticus, 02A, 03B, 04C, 020pSI, 33, 323, 614, 630, 945, 1241, 1505, 1739, 2495, but either verb form conveys the same message without much difference. Author John wrote what he wrote. Other variants are not substantively different as well) =
Once again, in 1 Jn 2:12, author John confirms who his readership is with, "I [write] to you, little children, because [your] sins have been forgiven you for His name's sake." [or literally, 'Because sins have been forgiven [Greek perfect tense] you for His name's sake.']
So John is writing to his "little children," in the sense of to those who are born again children of God through faith in His Son, Jesus Christ, (cf. 1 Jn 2:1-2, Jn 1:12-13, 3:16), who have had their sins forgiven them unto eternal life.
Their forgiveness is true and eternal because they are declared to "have been forgiven ... for His name's [Christ's] sake" - (literally, 'on account of His name'). That is, their forgiveness is predicated upon the absolute effectiveness of Christ's name, sealing that forgiveness as absolutely true and eternal because He is the Eternal Son of God, (cf. 1 Jn 5:9-13; Jn 1:1-3). Note that saving faith unto eternal life is elsewhere in John's writings defined as a moment of belief in His name - the name of the Son of God, (cf. 1 Jn 5:13; John 1:12; 3:16-18).
Although in the previous chapter, 1 Jn 1:9 speaks of the provision for forgiveness of sins through confession as an ongoing availability for the believer for a temporal forgiveness for fellowship with God; in view in 1 Jn 2:12 is a one time experience of forgiveness of sins unto eternal life to become once for all time children of God the Father unto eternal life, (cf. 1 Jn 1:13; Jn 1:12-13; 3:16) - an eternal forgiveness is in view which characterizes all of John's intended readers, including the "fathers" referred to in 1 Jn 2:13a - those who have matured as believers unto a more intimate relationship with God the Father by coming to have known Him Who is from the beginning - of all Creation, i.e., the Eternal God.
So from the beginning of this letter, the subject has not been how to have or retain eternal life; nor has it been about passing certain tests for individuals to discern who are the false professors of the faith who do not have eternal life - as many throughout this age have contended. For all men are flawed and incapable of determining absolutely the temporal or eternal spiritual condition of another - this is for God alone to absolutely determine.
On the other hand, the subject of chapter two is about children of God who have already been forgiven and who are secure in their eternal life, (1 Jn 2:1-2, 12-13) and how they might advance in the Christian life toward an intimate fellowship with God and His Son Jesus Christ, (1 Jn 2:3-11):
(1) by walking in the Light of God's Absolute Righteousness and confessing ones sins to receive temporal forgiveness of sins and purification from all unrighteousness unto temporal fellowship with God, (1 Jn 1:3, 7, 9).
(2) by keeping His commandments, (1 Jn 2-3);
(3) by studying and keeping His Word, (1 Jn 2:5a);
(4) by being perfected in God's love, (1 Jn 2:5b);
(5) by being in Him, (1 Jn 2:5c);
(6) by abiding in Him, (1 Jn 2:6a);
(7) by walking in the same manner as Jesus did, (1 Jn 2:6b);
(8) by demonstrating of godly, "agapE" love of ones brother(s) in Christ, (1 Jn 2:7-11).
...................................................................................................................................... (1 Jn 2:12).
Following verse 12, author John then writes in verse 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, little [children], because [you] have known [God] the Father:"
[The variance *"egrapsa," aorist tense rendered "I wrote" is in 01Sinaiticus, 02A, 03B, 04C, 025P, sa. bo. Lach. Treg, Alf, Word, Tisc, We/Ho, Weis, Sod, UBS provides the best manuscript evidence. On the other hand, the Greek word "graphO," present tense rendered "write" is in O18K, byz - not the best evidence, but it is consistent with the context of the previous two phrases which are also present tense, presenting John's point that he is writing his epistle to all believers for the purposes he is stipulating in his writing. In either case the perfect tense, "you have known" in the last phrase works with either variance "write" or "wrote" to say the same thing]
So in verse 13, the "fathers" are stipulated as having come to "have known " Him Who is from the beginning [i.e., God]." For the phrase "from the beginning" conveys One Who existed from the beginning of Creation and before, i.e., the eternally existing One, i.e., God. This verse implies a more intimate experience of God beyond the salvation experience. So the term rendered "fathers" are those who already have become believers - those whose sins have been forgiven unto eternal life, (1 Jn 2:12) - who have come to a more intimate experience of God which is in view beginning with 1 Jn 2:3 and continuing on through verse 11:
The experience of having come to know God in a more intimate experience beyond the salvation experience is further described in the following verses:
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we keep His commandments."
(1) by walking in the Light of God's Absolute Righteousness and confessing ones sins to receive temporal forgiveness of sins and purification from all unrighteousness unto temporal fellowship with God, (1 Jn 1:3, 7, 9).
(2) by keeping His commandments, (1 Jn 2-3);
(3) by studying and keeping His Word, (1 Jn 2:5a);
(4) by being perfected in God's love, (1 Jn 2:5b);
(5) by being in Him, (1 Jn 2:5c);
(6) by abiding in Him, (1 Jn 2:6a);
(7) by walking in the same manner as Jesus did, (1 Jn 2:6b);
(8) by demonstrating godly, "agapE" love of ones brother(s) in Christ, (1 Jn 2:7-11).
The message of the fathers having come to have known God is repeated in the first phrase of verse 14:
(1 Jn 2:14 YLT) I [write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
.................................................................................................................................... (1 Jn 2:13a).
The second phrase of verse 13, 1 Jn 2:13b, states, "I write to you, young men, because [you] have overcome the evil [one]." The Greek verb ("nenikEkate," perfect tense) rendered "you have overcome" indicates a past victory with ongoing results. Since all believers have overcome the evil [one], i.e., the devil, (cf. 1 Jn 3:12; 5:18; cf. Jn 17:15; Eph 6:16; 2 Thess 3:3) - which overcoming is all through Christ by the grace of God. These "young men" are thus confirmed as believers.
(Jn 16:33 NASB) "These things I [Jesus Christ] have spoken to you, so that in Me you may have peace..In the world you have tribulation, but take courage; I have overcome the world."
(1 Jn 3:8 NASB) "The one who [does] sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil."
(1 Jn 5:1 NASB) "Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.
(1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe His commandments.
(1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome.
(1 Jn 5:4 NASB) For whatever is born of God overcomes the world; and this is the victory that has overcome the world - our faith.
(1 Jn 5:5 NASB) Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?"
Further information about whom author John is referring by the phrase "young men" in 1 Jn 2:13b is given in verse 14:
(1 Jn 2:14 YLT) I [** write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
Notice that the "young men" are further described as being "strong, and the Word of God in you [remains], and [you] have overcome the evil [one].
So the phrase "young men" in 1 Jn 2:14b also refers to those having an intimate experience beyond the salvation experience by the phrase, "and the Word of God in you [remains]," (cf 1 Jn 2:5a) - hence they have already experienced salvation unto eternal life in order to have gone beyond that experience and remain strong in the Word of God in the sense of being obedient to it for a period of time. And in addition, as all believers are, they are described as having victory over the evil one: "and [you] have overcome the evil [one]" which applies to all believers as previously established - all by the grace of God.
So the only destinguishing factor author John leaves for his readers to discern is the time each individual is for the moment in - relative to the faithful, godly pursuit of the doctrines of the faith implied by the words "children," "young men," and "fathers."
................................................................................................................................... (1 Jn 2:13b)
The third phrase of verse 13, 1 Jn 2:13c, states, "I write to you, little [children], because [you] have known [God] the Father"
So in 1 Jn 2:13c, the "little children" are stipulated as having come to "have known [God] the Father," also implying a more intimate experience beyond the salvation experience - which implies that the "little children" had already become believers as well. For the previous verse had determined that their sins have been forgiven unto eternal life, (1 Jn 2:12, cf. Jn 1:12-13; 3:16; 1 Jn 5:9-13). The phrase "having known God" implies that one has had an intimate experience beyond the salvation experience which was described beginning with 1 Jn 2:3 and continuing on through verse 11.
Elsewhere in the letter the whole readership is addressed as 'little children' (2:1, 18, 28; 3:7, 18; 4:4; 5:21). So in the First Epistle of John believers are continuously in view. Hence the only destinguishing factor author John leaves his readers relative to the Greek words "teknia" (v. 13) and "paidia" (v. 14) which are virtually synonymous - both rendered "little children;" "pateres" rendered "fathers," in verses 13 & 14; and "neaniskoi" rendered "young men" in verses 13 & 14 is evidently the times that children of God, born of God may be in depending upon the moment relative to their faithfulness to the doctrines of the faith in the Word of God. So the potential for each of his "little children" to grow in the faith is available to all of his readers - all believers.
...................................................................................................................................... (1 Jn 2:13c).
The following verse, 1 Jn 2:14, "I [write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]," repeats and corroborates much of the message of 1 Jn 2:12-13.
(1 Jn 2:14 YLTa) I [** write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
(1 Jn 2:14 YLTb) I [** write] to you, fathers, because [you] have known Him Who is from the beginning; I did write to you, young men, because [you] are strong, and the Word of God in you [remains], and [you] have overcome the evil [one]."
Notice that the "young men" are further described as being "strong, and the Word of God in you [remains], and [you] have overcome the evil [one].
So the phrase "young men" in 1 Jn 2:14b also refers to those having an intimate experience beyond the salvation experience by the phrase, "and the Word of God in you [remains]," (cf 1 Jn 2:5a) - hence they have already experienced salvation unto eternal life in order to have gone beyond that experience and remain in the Word of God in the sense of being obedient to it for a period of time. And in addition, as all believers are, they are described as having victory over the evil one: "and [you] have overcome the evil [one]" which applies to all believers as previously established.
So the only destinguishing factor author John leaves for his readers to discern is the time each individual has spent in the godly pursuit of the doctrines of the faith implied by the words "children," "young men," and "fathers" - some more than others.
................................................................................................................................... (1 Jn 2:14).
(1 Jn 2:12 NASB) "I [write] to you, little children, because [your] sins have been forgiven you for His name's sake... (1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him. (1 Jn 2:16 NASB) For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. (1 Jn 2:17 NASB) The world is passing away, and also its lusts; but the one who does the will of God lives forever."*
[*Note that at the end of this verse some ancient versions and patristic witnesses, (it(t), vg(MSS), cop(SAMSS), Cyprian Lucifer Augustine) add the phrase, 'just as God abides forever.' The addition was probably intended to underscore the eternal seurity of the believer (Smalley 1984, 66)] =
Verse 15
implies that the world at this time does not reflect the holiness of God
as it did when He had first created it .
So author John indicates that the believer is not to love the world, or
the things in the world. For if - in the sense of while - anyone loves the
world, the love of [in the sense of the love for] the Father is not in
him.
Relative to the following Greek words:
"ouk estin hE agapE tou .....Patros .en autO"
"not .is .....the love ....of the .Father in .him"
Although the above words are rendered "the love of [in the sense of the love for] the Father is not in him," in the NASB, they could grammatically be rendered "the Father's love for him [the believer - the born again child of God who loves the world] - [the Father's love for him] is not in him [not in that particular believer]. For this might suggest a loss of eternal life. Neither the context nor Scripture anywhere supports the latter rendering. For that would indicate that God's love for His born again children would ebb and flow in accordance with how faithful that child is.
So the phrase
rendered "the love of [in the sense of agape / godly love for] the
Father is not in him" is not an indicator of whether or not one is
saved unto eternal life. For that eternally secure position is gained
solely and permanently via a moment of faith alone in God's Son, Jesus
Christ alone for forgiveness of sins, (1 Jn 2:12; cf. 1 Jn 5:9-13; Jn
1:12-13; 3:16 ).
But how a believer responds to the world and the things of the world is an
indicator of the maturity of the believer - predominately to the believer
himself. Since no one but God alone could be omnipresent in the lives of
others, nor could one be as Perfectly Righteous as God is to have the
capacity to judge another Righteously; then someone other than God judging
another's spiritual maturity or salvation is not in view. On the other
hand, just as the measure by which a believer loves the world and the
things in it and hence does not keep God's commandments,
is a measure of the truth not being in him; so also is the measure by
which a believer does not keep God's Word, is a measure how much the love
of God has been perfected in him:
(1 Jn 2:4 NASB) "The one who says, 'I have [known] Him,' and does not keep His commandments, is a liar, and the truth is not in him;
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are."
So if - in the sense of while - a believer loves the world and the things of the world, the love of the Father's then is not in him - he is not acting with agapE / godly love toward others.
(Jas 4:4 NASB) "You adulteresses, do you not know that friendship with the world is hostility toward God?"
Whoever wishes to be a friend of the world and the things of the world makes himself an enemy of God.
The fallen world is profoundly seductive. Believers who have been abiding in God's Word, nevertheless have fallen / sinful natures while they are in their mortal lives. So if they don't distance themselves from the things in the world that have been distorted to ungodly pursuits, they too will be tempted. No one is impervious to the temptatations of a fallen world. In a moment they can lose sight of their own intrinsic sinfulness, become overconfident, and quickly fall into temptation, moving out of the Light of God's Holiness and into sin.
This is not to say that others might accurately judge the extent of another's salvation or fellowship with God on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward the world, as some falsely contend this is taught in Scripture. Nevertheless, how an individual believer himself acts toward the world is evidence to himself as to whether or not he is abiding in the godly, "agapE" love of God.
...................................................................................................................................... (1 Jn 2:15).
Verse 16 explains that all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life is not from the Father, but it is from the world in the sense of being ungodly / evil - corroborating that the world has deteriorated from when it was created by God and was perfect into an ungodly, evil system which draws humanity away from God evidently in at least three areas as indicated in verse 16: "the lust of the flesh and the lust of the eyes and the boastful pride of life" - all having its origins from within the sinful nature of fallen man which has distorted the earthly, temporal blessings of God into sinful / godless temptations and evil deeds. So the key issue is the fact that a person's attitudes can only come from one source or the other, either from God as stipulated in His Word or from the world. Never is it taught in Scripture that one can be influenced by the world and God at the same time, and compromise their behavior without receiving God's disapproval. ones point of view on particular matters can be either all from God or all from the contaminated world system. Even seemingly neutral items can become worldly / evil if they spring from an attitude in the individual that is rooted all or in part in the world system, rather than one totally dependent upon God - as directed in Scripture. Furthermore, it is delusional and unbiblical to conclude that whatever one does in the world does not effect ones eternal destiny because the world is an illusion, or morally indifferent, or is temporal and will pass away, as some contend.
The lust of the flesh is a category of desire that relates to every illicit / ungodly physical activity that appeals to the sinful hearts of men: immorality in all of its forms including physical excesses such as drunkeness and gluttony; things for which the flesh craves in an ungodly manner, such as illicit sexual pleasure and the gratification of addictive drugs.
The phrase rendered "the lust of the eyes," refers to whatever is visually appealing but not ours to desire, i.e., not ours to obtain in a godly way, but in a covetous, unbiblical way.
The Greek phrase transliterated "alazoneia tou biou" rendered "the boastful pride of life" in the NASB has in view a vain, arrogant, pretentious, ungodly display of ones earthly lifestyle. In view is a person who endeavors to live a life in an ostantatious, excessive, risky, rebellious manner and/or boasts about himself, his possessions, his accomplishments, etc. - often in exaggeration. Materialism is always a detriment to spiritual progress.
Note that all three phrases overlap one another. For one may covet ones neighbor's wife, commit the act of adultery and then boast about it.
Since it is all ungodly, there is neither temporal godly value, nor eternal godly value in pursuing the lust of the flesh, the lust of the eyes or the boastful pride of life in this world.
This is not to
say that the one is not permitted to enjoy the temporal blessings of God
in this world in what they think, say and do. But they are to partake of
these blessings in a godly manner - not leaving God out of it. While
participating in blessings from God, one is to walk in the Light - to
always be conscious of - God's Absolute Righteousness - and confess ones
sins and redirect ones activities back into ones consciousness of God's
Light and distance that consciousness away from any association with the
darkness of this present age through abiding in God's Word and keeping His
commandments, (cf. 1 Jn 1:7, 9; 1 Jn 2:3-11 ).
ones conduct should not be characterized as controlled by lust or ego or
overblown self-aggrandizement. To be avoided are greed and excessive
indulgence such as what one eats, or drinks, or conducts oneself sexually,
(limited to within the framework of a loving, godly marriage), and
committing sins as stipulated in and discerned from a careful study of
Scripture.
............................................................................................................................... (1 Jn 2:16).
And the reason why anything ungodly about the world is not to be loved is given in 1 Jn 2:17: "The world is passing away, and also its lusts; but the one who does the will of God lives forever.' "
Since "The world is passing away, and also its lusts;" then there is only a temporal, ungodly worthless value to hold on to anything in the world of today. So the believer is to realize that the present state of affairs, whether described as "the world" or as "the darkness," (cf. 1 Jn 2:8), is so temporary as to be an utterly unworthy object of his attention. It often happens that after indulging some particular worldly lust, the participant discovers that its gratification is short-lived and must be renewed again and again in ever more intensive forms with an ever increasing self-destructive effect. Thus the "addicted" sinner is reminded of the highly temporary nature of all that his present world contains. The world as it exists has only a brief existence within time and so it and the lust of anything in it - the sinful gratification of anything in it - is destined to disappear when God's purposes are realized on earth and He creates a new heavens and a new earth reflect nothing but the Absolute Righteousness of God. The middle voice of the verb rendered "is passing away" in 1 Jn 2:17 conveys that the world and its lust carries within it the seeds of its own destruction.
The phrase in 1 Jn 2:17 rendered "but the one who does the will of God lives forever" in 1 Jn 2:17 might convey a number of things - but it must depend upon the context at hand.
(1 Jn 1:5 NKJV) "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.
(1 Jn 1:6 NASB) If we [should] say that we have fellowship with Him and.yet walk in the darkness, we lie and do not [do] the truth;
(1 Jn 1:7 NASB) but if we walk in the light as He Himself is in the light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us."
Since God is Light / Absolute Righteousness and in Him there is no darkness / evil at all, (1 Jn 1:5); and since man cannot say he has no sin, (1 Jn 1:8, 10; 2:1; 2:1); but must walk in the Light of God's Absolute Righteousness, confessing his sins moment to moment in order to be purified from all unrighteousness; then man cannot claim to always do the will of God and thereby live forever with God.
(Ro 2:7 NASB) "to those who by perseverance in doing good seek for glory and honor and immortality, eternal life."
5) [Compare Ro 3:10-12, (cf. Ps 14:1-3; 53:1-3)]:
(Ro 3:10 NASB) "As it is written, 'There is none righteous, not even one;
(Ro 3:11 NASB) There is none who understands, there is none who seeks for God;
(Ro 3:12 NASB) All have turned aside, together they have become useless; there is none who does good, there is not even one."
This conclusion does not fit the context of the passage in view, nor does it coincide with any passage in Scripture. Since doing the will of God is absolute in order to live forever with God, (Ro 2:7); and since man is not capable of being absolutely righteous - even partially, then a part time righteousness will not provide eternal life for anyone.
6)
[Compare Jn 6:27-29 (cf. 1 Jn 2:12; 5:9-13; Jn 1:12-13; 3:16,
)]:
(Jn 6:27 NASB) [Jesus said] " 'Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.'
(Jn 6:28 NASB) Therefore they said to Him, 'What shall we do, so that we may work the works of God?'
(Jn 6:29 NASB) Jesus answered and said to them, 'This is the work of God, that you believe in Him Whom He has sent.' "
7) [Phil 3:20-21 (cf. Ro 8:22-23; 1 Cor 15:42-44; 51-54)]:
(Phil 3:20 NASB) "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
(Phil 3:20 NASB) who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself."
............................................................................................................................. (1 Jn 2:17).
(1 Jn 2:17 NASB) "The world is passing away, and also its lusts; but the one who does the will of God lives forever. (1 Jn 2:18 NASB) [Little children], It is [a] last hour [in the sense of the ever increasing ungodly character of the end of the age]; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is [a] last hour. (1 Jn 2:19 NASB) They [many antichrists, (v. 18)] went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us." =
In 1 Jn 2:18, author John writes to his readers, once again referring to them as "Little children," i.e., believers in Jesus Christ who have had their sins forgiven, (ref. 1 Jn 2:12; cf. 1 jn3:1-3), who look to John as Apostle and teacher.
Whereupon John continues the message of verse 17: "The world is passing away, and also its lusts; but the one who does the will of God lives forever" as follows: "It is [a] last hour [in the sense of the ever increasing ungodly character of the end of the age]; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is [a] last hour."
1) [Compare 1 Jn 2:18 Interlinear]:
"Paida, ...............eschatE hOra estin; kai ..kathOs ..........Ekousate ..hoti .[ho] antichristos
"Little children, last ........hour .it is, ..and .according as .you heard that [the] antichrist
erchetai, ...kai ...nun .antichristoi poloi ..gegonasin; .hothen .ginOskomen hoti eschatE
is coming, .even now .antichrists ..many have arisen whence we know ........that last
hOra estin."
hour .it is."
The definite
article if it were present in this verse to qualify the words rendered "last
hour" in 1 Jn 2:18 would indicate the specific last hour - the last
period of time - of the passing away of the world in its immoral, ungodly
state; but since there is no definite article accompanying the Greek words
"eschatE hOra" rendered "last hour" in the NASB which
occurs in this verse in the two places it is present; then the verse
therefore indicates a sense of the ever increasing ungodly character of
the end of the age during which the world will exist in ever increasing
ungodliness and moral decay signifying the character of that age as it
transpires into expiration. The particular age in view is the age which
began when Adam and Eve were displaced from the Garden of Eden and moral
decay and ungodliness began to prevail. Scripture further breaks this age
of ungodliness down into what can be called as follows: the age of
Gentiles, then the age of the Law and God's chosen people, Israel; and
then the age of the Church, the body of Christ comprised of both Jews and
Gentiles who believe in God's Son for eternal life.
So the last hour is further defined since it began when the world became corrupted: the time of the Fall of Adam and Eve through the time of John's writing of his epistles which is into the Church Age which is a time of the first century on - many centuries after the age of ungodliness began in Adam and Eve's time after the Fall.
The age in view in 1 Jn 2:17-18 is referred to in Scripture throughout Old and New Testaments:
(Ro 5:12 NASB) "Because of this: [just] as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all sinned."
This allows for from any period of time - short to an extended period of time to pass within which "hour" the ever increasing ungodly character of the age is demonstrated in the world with escalating lusts, and ungodliness until Christ ends it all with His Second Coming:
(1 Jn 2:17 NASB) "The world is passing away, and also its lusts; but the one who does the will of God lives forever."
So in the absense of the definite article, the words rendered "last hour" in 1 Jn 2:18 make no definitive chronological or temporal assertion, as some contend. So the time of the end of the age of the world in moral, ungodly decay to be replaced by a godly one was not stipulated in 1 Jn 2:17-18 as yet a short time away. There have been nearly 2,000 years that have passed by since John wrote these words. Events since the first century have occurred which can be characterized as fulfilling the eschatological descriptions that point to the progression of predicted events to the end of the age in view in 1 Jn 2:17-18 which began with the Fall of Adam and Eve and continues through the present with a number of particular economies which God instituted, (Gentiles, Jews, The Church) - events that can be characterized as increasingly evil and destructive. Antichrists have come along throughout this period of centuries, as well as many wars and rumors of wars and catastrophic disasters, empires rising and falling with antichristlike leaders - all of which author John and the other bible authors have referred to throughout Scripture:
(1 Jn 4:1 NASB) "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.
(1 Jn 4:2 NASB) By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God;
(1 Jn 4:3 NASB) and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.
(1 Jn 4:4 NASB) You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.
(1 Jn 4:5 NASB) They are from the world; therefore they speak as from the world, and the world listens to them."
(Mt 24:3 NASB) '''As He [Jesus] was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?"
(Mt 24:4 NASB) And Jesus answered and said to them, "See to it that no one misleads you.
(Mt 24:5 NASB) For many will come in My name, saying, 'I am the Christ,' and will mislead many.
(Mt 24:6 NASB) You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end.
(Mt 24:7 NASB) For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes.
(Mt 24:8 NASB) But all these things are merely the beginning of birth pangs.
(Mt 24:9 NASB) Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.
(Mt 24:10 NASB) At that time many will fall away and will betray one another and hate one another.
(Mt 24:11 NASB) Many false prophets will arise and will mislead many." '''
Note that author John in his gospel uses the word rendered "hour" in a similar manner to 1 Jn 2:28 not to indicate the specific time it will take for an event / period to come about but to indicate the ever increasing ungodly character of that event / period, (cf. Jn 2:4; 4:21; 7:30; 8:20; 12:23).
John goes on to write in 1 Jn 2:18, "and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is a last hour in the sense of that which is characteristic of the end of the age - not the least of which the Antichrist is coming as part of the endtimes of the age preceeded by many antichrists. Only John used the word rendered "antichrist" in 1 Jn 2:22; 4:3; 2 Jn 7. Antichrists are those who stand openly against the LORD - even try to present themselves as authoritative representatives of God, sometimes as God Himself. They are false teachers and enemies of the truths found in Scripture. This opposition to God may be expected to increase and intensify as time goes on, culminating in the person and activities of one who will gather together under his banner all the anti-God forces in a final attempt to dethrone God. The Book of Revelation by John depicts his activities and defeat.
(Rev 13:1 NASB) "And the dragon stood on the sand of the seashore. Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names.
(Rev 13:2 NASB) And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority.
(Rev 13:3 NASB) I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast;
(Rev 13:4 NASB) they worshiped the dragon because he gave his authority to the beast; and they worshiped the beast, saying, 'Who is like the beast, and who is able to wage war with him?'
(Rev 13:5 NASB) There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him.
(Rev 13:6 NASB) And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven.
(Rev 13:7 NASB) It was also given to him to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him.
(Rev 13:8 NASB) All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain."
(2 Thess 2:1 NASB) "Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him,
(2 Thess 2:2 NASB) that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come.
(2 Thess 2:3 NASB) Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction,
(2 Thess 2:4 NASB) who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God."
................................................................................................................................. (1 Jn 2:18).
In 1 Jn 2:19, John wrote, "They [many antichrists, (v. 18)] went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us."
In view in verse 19 is an historical event of a number of antichrists who left the first century congregation of believers in Jesus Christ in Jerusalem where the apostle John and other apostles taught as led by the Holy Spirit, (Acts 1:2-8; Eph 3:1-12) - indicating that the doctrines taught there were true and from God. This group of people who went out from the Jerusalem Church were stipulated as "not really of us," in the sense of not being of the faith of believers in Christ. Verse 18 stipulates that they were antichrists. Antichrists are those who are against the LORD Jesus Christ, who often present themselves as authoritative representatives of God, sometimes as God Himself. They were false teachers and enemies of the truths found in Scripture. They had evidently spent some time in the Jerusalem fellowship where the apostles were first gathered to teach. It is implied that for much of that time, they concealed their opposition to what the apostles were teaching while outwardly feigning agreement with what was taught. Whereupon they began to claim to have their own separate authority with God and taught their own doctrines apart from and against what the apostles were taught by Jesus and the Holy Spirit. Shortly after this, cause came upon them to voluntarily depart from the fellowship "so that it would be shown that they all are not of us" - implying that God was the cause.
Note that if they had been believers who departed from the faith, then they would have been characterized by author John as having been in accord with the believers in the Jerusalem Church whereupon they departed from what was taught. But that is not the case. Since author John stipulated that they "were not really of us," then it is concluded that they were never believers.
The fact that the antichrists in 1 Jn 2:19 were never believers is further corroborated by the rest of the verse: "for if they had been of us," [implying they never were], they would have remained with us; [which they did not]; but they went out, so that it would be shown that they are not of us," implying that they found cause and voluntarily left, proving that they were not truly part of the congregation in the sense of being believers. They never were believers as evidenced by the authority of Scripture authored by the apostle John in 1 Jn 2:19.
Verse 22 further characterizes these antichrists as unbelievers:
(1 Jn 2:22 NASB) "Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son."
1 Jn 2:22 corroborates that since antichrists - whether unbelievers or apostasized believers - are characterized as denying that Jesus is the Christ - denying that faith alone in Christ alone provides eternal life, then those antichrists in view in 1 Jn 2:19 who are stipulated there as those who "were not really of us" had never believed that Jesus is the Christ for salvation - hence they never had eternal life - have always been unbelievers who secretly infiltrated the Jerusalem Church.
(1 Jn 5:1 NASB) "Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him."
The Apostle Paul also wrote similarly of the Jerusalem Church being secretly invaded by unbelievers:
(Gal 2:1 NASB) "Then after an interval of fourteen years I [Apostle Paul] went up again to Jerusalem with Barnabas, taking Titus along also.
(Gal 2:2 NASB) It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.
(Gal 2:3 NASB) But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.
(Gal 2:4 NASB) But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.
(Gal 2:5 NASB) But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you."
This is not to say that all
individuals who leave a congregation, fall into moral failure, or
demonstrate unfaithfulness to the doctrines of the faith, even the gospel,
is absolute proof that they were not saved unto eternal life or have lost
their salvation; for this is determined only by whether or not an
individual at some time believed that Jesus is the Christ unto eternal
life, (ref. 1 Jn 5:1, 9-13); thereafter he is eternally secure,
.
On the other hand, Scripture provides tests for discerning whether or not an individual - whether an apostate Christian believer or unbeliever - is from God in the sense of acting in accordance with the Holiness of God:
(1 Jn 4:1 NASB) "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.
(1 Jn 4:2 NASB) By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God;
(1 Jn 4:3 NASB) and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.
(1 Jn 4:4 NASB) You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.
(1 Jn 4:5 NASB) They are from the world; therefore they speak as from the world, and the world listens to them.
(1 Jn 4:6 NASB) We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error."
Although Scripture does indicate that believers can fall away from the faith and believe and act the way the antichrist's believed and acted in 1 Jn 2:19, (cf. Acts 15:1, 5, 24-26), author John clearly indicated that those particularly in view in 1 Jn 2:19 who had departed from the Jerusalem Church were all antichrists who were never of the faith of the believers in the Church in the first place; for they all had denied that Jesus is the Christ and never did believe in Him at all, (1 Jn 2:22). Hence in the case of 1 Jn 2:19 they were all unbelievers - never having become believers.
They were not believers who departed from the faith that they had expressed in Christ alone for eternal life which is in view in other passages as a reality:
12) [Compare Acts 15:1, 5, 24-26]:
(Acts 15:1 NASB) "Some men came down from Judea and began teaching the brethren, 'Unless you are circumcised according to the custom of Moses, you cannot be saved.'
(Acts 15:5 NASB) But some of the sect of the Pharisees who had believed stood up, saying, 'It is necessary to circumcise them and to direct them to observe the Law of Moses.'
(Acts 15:24 NASB) Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls,
(Acts 15:25 NASB) it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul,
(Acts 15:26 NASB) men who have risked their lives for the name of our Lord Jesus Christ."
................................................................................................................................ (1 Jn 2:19).
The preferred reading of 1 Jn 2:20 is best rendered in the NASB as follows: "But you have an anointing from the Holy One, and you all know." It is supported by WH, NU, Sinaiticus, B, P, pSI,c op(sa), Tisc, Weis, UBS.
Note that a viable alternative rendering from TR, A, C, K, L, byz, 049, 33, 1739, Maj, it, syr, cop (bo), is as follows:
(1 Jn 2:20 YLT) "And [you] have an anointing from the Holy One, and have known all things;
The two readings of 1 Jn 2:20 could have easily been confounded for one another in the transmission process inasmuch as there is only a two-letter difference ("pantes" vs "panta") between the two. Both readings have decent documentary support. The anointing of the Holy Spirit that each and every believer receives is to help them all - hence the better reading of "and you all know" to discern the false from the true relative to what they hear and read with respect to whether or not what they have heard or read is in accordance with God's Word.
According to the reading of the variant, the emphasis is on the anointing and how it enables believers to know everything: "you have an anointing from the Holy One and you know everything."
The alternate reading of verse 20 which is rendered in the YLT is less preferable because Scripture does not assert that believers can know everything that is available to know in the world by an impartation from the Holy Spirit within them into their minds. Nor does Scripture teach that believers can immediately know everything that Scripture teaches, especially without listening to what their human godly teachers have to teach and without studying Scripture themselves, as some contend.
(1 Jn 2:19 NASB) "They [many antichrists, (v. 18)] went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. (1 Jn 2:20 NASB) But you have an anointing from the Holy One, and you all know. (1 Jn 2:21 YLT) I did not write to you because [you] have not known the truth, but because [you] have known it, and because no lie is of the truth." =
In 1 Jn 1:20 NASB, author and Apostle John reminds his readership - children of God, forgiven of sins unto eternal life, believers, (1 Jn 2:1-2; 12-14, 25) that they have an anointing from the Holy One, i.e., the Holy Spirit, (cf. 1 Jn 2:27). Author John reminds his readers of this anointing from God evidently because the antichrists in the Jerusalem Church had claimed to have their own anointing via performance of their own rituals that provided them with superior knowledge which was neither supported by the apostles nor Scripture nor by God.
The term "anointing" in 1 Jn 2:20 describes the impartation of the Holy Spirit (see Isa 61:1). Christians, indwelt by the Holy Spirit, are joined to Christ, "the Anointed One," and share in His anointing.
(2 Cor 1:21 NASB) "Now He who establishes us with you in Christ and anointed us is God,
(2 Cor 1:22 NASB) Who also sealed us and gave us the Spirit in our hearts as a pledge.'
(Jn 14:26 NASB) " 'But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.' "
(Jn 16:13 NASB) But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come,' "
Hence according to 1 Jn 2:20 NASB, the believers of the Church in Jerusalem "all know" in the sense of having the capacity through the Spirit to discern what is true and what is not concerning what they were being taught in the Jerusalem Church from the Word of God. So in accordance with the preferred reading in 1 Jn 2:20 NASB, "But you have an anointing from the Holy One, and you all know," the believers in the Jerusalem Church were all able to know through the work of the Holy Spirit upon their minds - to discern which teachings were true, i.e., of the Holy Spirit - teachings from the Word of God which were heard through the Apostles' teaching in the Jerusalem Church and through their own personal study of Scripture; and which teachings were untrue - those pertaining to what the antichrists who were there in the Church were teaching (1 Jn 2:19, 22).
............................................................................................................................... (1 Jn 2:20).
(1 Jn 2:21 YLT) "I did not write to you because [you] have not known the truth, but because [you] have known it, and because no lie is of the truth." =
So chapter two of John's first epistle was not exclusively written in order to inform believers of the truth in order to provide them instructions on how to test whether another is genuinely saved or not, as come contend. The message that John wrote is not new information - new truth from God; it is a reminder to his readers, born again children of God, of Absolute Truths from God which they have already come to know. His message in chapter two was one of assurance to his readers that they have known the truth of the doctrines of the faith - the absolute truths from God - from the beginning of their being taught by the apostles in the Jerusalem Church - from the beginning of their Christian experience, (1 Jn 2:7, 13-14, 21, 24). So they have known that they are assuredly children of God, (1 Jn 2:1-2; Jn 1:12-13), who have their sins forgiven unto eternal life, (1 Jn 2:12, 25); who have received the anointing of the Holy One - the Holy Spirit, (1 Jn 2:20, 27), who can have fellowship with God, (1 Jn 1:1-10); etc., etc. And having known this, they can discern and resist false teaching through the indwelling Holy Spirit's confirmation of the veracity of it within their minds.
And John also
wrote, "I did not write to you because [you] have not known the
truth, but because [you] have known it, and because no lie is of
the truth - that is, if what his readers and all believers have
learned from the Word of God in accordance with the framework in which it
was written: a framework which is defined by the normative rules of
language, context and logic and without imposing undue, unintended
meanings to it , then a
departure from that truth, even if in partial agreement, is still a lie
and not the truth especially since in view are Absolute Truths from God as
compared to the lies of the antichrists who deny Christ Himself. So
statements that are not completely in agreement with God's Absolute truths
are lies, such as what the antichrists had been trying to teach in the
Jerusalem Church. Nothing can be claimed to be in part false and in part
from God, as many have contended throughout time, beginning with the devil
in the Garden of Eden.
Note that the Jerusalem Church - the people to whom author and apostle John wrote to firsthand had the benefit of the apostles' teaching as inspired by the Holy Spirit - as evidenced in the books that a number of them wrote that are part of Scripture. Hence it is not inconceivable that the Jerusalem congregation did indeed know many of the truths from God's Word.
.............................................................................................................................. (1 Jn 2:21).
(1 Jn 2:22 NASB) "Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. (1 Jn 2:23 NKJV) Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also" =
In verse 21, author John reminded his "children" that he did not write to them because they have not known the truth, but because they have known it. And he stated relative to lies, "and because no lie is of the truth," in the sense that even partial agreement is still a lie and not the truth, especially since in view are Absolute Truths from God juxtaposed to the lies of antichrists in the Jerusalem Church.
Then in verse 22 he wrote about certain liars - antichrists and their lies: "Who is the liar but the one who denies that Jesus is the Christ?" - in the sense of their denying that Jesus is the Anointed / Chosen One Who is the Propitiation for all of mankind's sins - the sole basis which one must believe in for salvation unto eternal life. And it is the sole basis for why when they believed in Jesus as the Christ for forgiveness - "for His name's sake," they received the anointing of the Holy Spirit:
1) [Review 1 Jn 2:1-2, 12, 20; 5:1]:
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
(1 Jn 2:12 NASB) I [write] to you, little children, because [your] sins have been forgiven you for His name's sake.
(1 Jn 2:20 NASB) But you have an anointing from the Holy One, and you all know.
(1 John 5:1 NASB) Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him."
John then declared: "This is the antichrist, the one who denies the Father and the Son," implying that they denied the Father and the Son - a denial of the basis for ones salvation unto eternal life! It was an assertion that the antichrists held to a wholly different belief in Who God is, that His Son was not the Son of God, nor the Christ at all! This is a completely different point of view - a lie perpetrated upon the believers in the Jerusalem Church, counter to everything that the apostles taught in that church. These heretics taught that Jesus was a mere man - not God incarnate, nor the Son of God - solely a human who was indwelt temporarily by the Christ, Whom they believed was a divine spirit Who left Jesus just before He went to the cross. To deny the work of Christ is to deny the Father as well, for they are One and Their Purpose relative to mankind was to propitiate mankind through Jesus' Humanity - His sacrifice for the sins of all mankind on the cross. So the antichrists' view of God was totally unscriptural. The antichrists' teaching if true would nullify the entire message of Scripture and destroy the only means by which men might be saved, through Jesus Christ, the Son of God's propitiation in His Humanity on the cross for all mankind. So John was urging his "children" to recognize that anything that the antichrists had to say was a lie and no lie was of the truth, implying that none of what they said or did could be of God, Who is Absolute Truth; nor could any of it be of the Holy Spirit Whom the children of God received, (cf. 1 Jn 1:5-7), when they believed in what the apostles taught them to believe for salvation unto eternal life, (1 Jn 2:1-2; cf. Jn 1:1-14; 3:1-18).
............................................................................................................................... (1 Jn 2:22).
(1 Jn 2:23 NKJV) "Whoever denies the Son does not have the Father either; *he who acknowledges the Son has the Father also."
[* WH NU include the second phrase rendered "the one who [believes in] the Son has the Father also, with the excellent support of Sinaiticus, A, B, C, P, Psi, , 33, 1739, it, syr, cop. This is followed by all English versions. TR omits this phrase, with the support of Maj, it(z), vg(ms), cop(boMs). The omission is the result of homoeoteleuton: the last three words in both clauses in the verse are identical, hence an error is presumed by some and the last phrase omitted. The WH and NU readings provide the full thought: Denial of the Son is tantamount to denying His Father, just as confessing the Son is tantamouint to confessing the Father - for the Two are One - a doctrinal teaching which is repeatedly taught by John]
In 1 Jn 2:23, author John concluded the point he had begun making in verse 22 - that the antichrists and whoever else denies the Son in the sense of not believing that Jesus is the Christ, the Son of God Who in His Humanity died on the cross and thereby propitiated all mankind relative to all of their sins, (cf. 1 Jn 2:1-22), does not have the Father in the sense of not believing in Who God the Father is either. Instead they believe in the lies of a false god, perpetrated by such as the antichrists John wrote about who invaded the Church in Jerusalem. And by denying Christ, one denies the truth of the gospel - the only means by which one may be saved unto eternal life.
If any of those who denied the Son have never trusted in Christ during their lifetimes then those do not have eternal life and thus do not have the Son or the Father especially as Savior. Those who deny the Son who are believers do not have Christ or the Father in fellowship with them to bless them in their temporal lives - but are under God's severe discipline because of the degree to which they have departed from the faith.
And on the other hand, "the one who (Greek, "homologOn" =) acknowledges the Son in the sense of believes in the Son, has the Father also. So the one who believes in the truth of Who the Son is - what the Word of God says about Who He is as taught by the apostles - has the Father also. This makes it clear that there is a singular dependence upon the reality of God and eternal life being available solely through the Son - His propitiatory sacrifice for sins unto forgiveness unto eternal life. Those who claim that they have God but exclude the Son have neither the Father nor the Son to benefit them with eternal life and/or fellowship depending upon whether or not they did at one time believe in the Son in accordance with the Word of God.
(Jn 1:18 NASB) "No one has seen God at any time; the [lit., One and only] God Who is in the bosom of the Father, He has [lit., declared] Him"
No finite human being has seen God at any time, (Jn 1:18a); but the One and only God, (Jn 1:18b), the Word, Who has always been face to face with God - able to see and intimately know God, (Jn 1:1-2), Who is in the bosom of the Father - in the closest personal intimate relationship with Him, (Jn 1:18b) - has become flesh, (Jn 1:14). And in His Perfect Humanity, the One and only God, has come into the world, (Jn 1:14), to declare through Himself Who God is to mankind, (Jn 1:18). Mankind can now behold the glory as of the One and only from the Father, full of the grace and truth of God, (Jn 1:14). The Word become flesh has made God knowable and known to mankind, so that men can choose to know God and trust in the Word unto an eternal life familial relationship with God, (Jn 1:12-13).
[Hodges, op. cit., pp. 113-114]:
"John now supports the claim made in the previous verse that to deny that Jesus is the Christ is to deny both 'the Father' and 'the Son.' In the Fourth Gospel, Jesus makes the statement, " 'He who believes in Me, believes not in Me but in Him Who sent Me. And he who sees Me sees Him Who sent Me' " (John 12:44-45). So perfectly reflective of His Father was Jesus, that both His words and works were those of the Father (cf. John 14:10-11). To deny 'the Son' was to automatically deny 'the Father' (cf. verse 22). Therefore, it could be said that the one who 'denies the Son does not have the Father either.' That is to say, he 'does not have' either 'the Son' or 'the Father.'
Such a statement is often taken to mean that the antichrists were unsaved, which they may well have been. But it is hazardous to press the language used here too far. The verb translated 'have' in English (Greek: echO) is an extremely common one in Greek and is used by John in various senses. It can, of course, mean 'to possess' and John uses it of the possession of the Son or of eternal life (cf. 5:12-13). But it can also mean 'to have at hand, to have at ones disposal' (e.g., John 4:11; 5:7; 1 John 2:1). Moreover, expressions like 'to have fellowship' (to experience fellowship; 1 John 1:3, 7), 'to have a commandment' (to be under a responsibility to: 1 John 2:7; 4:21), or even 'fear has torment' (fear involves torment: 1 John 4:18) show the extremely flexible use this author makes of the verb to have.
It is quite likely in light of 2 John 9... that the claim that the denier of 'the Son does not have the Father either' is either meant to assert that such people are operating totally bereft of any divine involvement or cooperation. Neither 'the Son' nor 'the Father' has anything to do with their activities. This would be true whether the person in question was unregenerate or a believer who had 'departed' from the faith (cf. 1 Timothy 4:1)."
............................................................................................................................... (1 Jn 2:23).
(1 Jn 2:24 NASB) [*Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, **you also will abide in the Son and in the Father.
[* WE HO Weis, sod, ubs, Sinaiticus, A, B, C, P, 33, Lach, Treg, Alf, Tisc.
**The last phrase of verse 24 "you will also abide in the Son and in the Father," is in TR, WH, NU based on good testimony: A, C, P, Psi, 33, 1739, Maj syr(h). B omits the second "in;" and sinaiticus, 623, syr transpose the divine names - to "Father" and "Son." And two late minuscles (69, 945) read "in the Son and in the Spirit" Although lesser evidence, these two late minuscles include the Father, Son and Spirit - the Trinity - vv. 23-24, albeit the NASB is the better rendering]
(1 Jn 2:24 NASB) "[Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. (1 Jn 2:25 NKJV) And this is the promise that He has promised us - eternal life. (1 Jn 2:26 NASB) These things I [wrote] to you concerning those who are trying to deceive you." =
****************************************************************************
Therefore, John concluded for his readers "Let that abide in you - (in the sense of remain in your mind as true): [that] which you heard from the beginning," (in the sense of holding on to the truth of what John's readers heard of the Word of God taught to them by the apostles in the Jerusalem Church from the beginning of their experience as new believers); this as opposed to unbiblical, heretical ideas such as what the antichrists had attempted to teach them.
And John went on to write, "If what you heard from the beginning abides in you, you also will abide in the Son and in the Father:" If you continue to hold on to the truths of God's Word that you have heard from the beginning from the apostles you will continue to have fellowship with the Son and with the Father and thus be led by the Holiness of God through obedience to His Word, not the least of which is as previously stated in chapters one and two:
If one walks in the Light of God's Absolute Holiness via constant and persistent study of the Word of God, holding to and obeying the truths that one has learned in it, then through confession of ones sins as they become known - which is all the more enabled by abiding in God's Word, one will maintain and enhance ones fellowship with and abide in the Father and in His Son:
1) [Review 1 Jn 1:7, 9; 2:3, 5-6, 10, 15, 23b, 24]:
(1 Jn 1:7 NASB) "But if we walk in the light [of God's Absolute Righteousness, (1 Jn 1:5), as He Himself is in the light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 2:3 NKJV) Now by this we know that we [have known] Him, if we keep His commandments.
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are.
(1 Jn 2:6 NASB) The one who says he abides in HIm ought himself to walk in the same manner as He [Jesus Christ].
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him.
(1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:23b NKJV) he who acknowledges the Son has the Father also.
(1 Jn 2:24 NASB) [Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father."
................................................................................................................................. (1 Jn 2:24).
(1 Jn 2:25 NKJV) "And this is the promise that He has promised us - eternal life." =
And one of the key truths of God's Word that John's readers had heard from the beginning, is God's promise to them that they, (and everyone who is a believer), have eternal life - nothing more need be done. For as a result of a moment of faith alone in the Son of God, Jesus Christ alone for forgiveness of sins, (1 Jn 2:1-2, 12; cf. 1 Jn 5:1, 9-13, 20; Jn 3:16; 5:24; 6:35, 47, etc.), one is absolutely assured of being with God for all eternity. So to hold onto this truth is to hold onto the comforting and encouraging assurance in their daily lives that they will have eternal life with God when their mortal lives are over.
Notice that
eternal life is not promised if one remains in the Son, as some contend.
Any words to the effect of saying "if one remains in the Son one will
have eternal life," are absent in the previous verse and in all of
Scripture, including John chapter 15 .
Only a moment of faith alone in the Son of God, Jesus Christ alone - a
moment of knowing the Son of God, Jesus Christ as Savior - are stipulated
as securing God's promise of eternal life, (1 Jn 2:1-2, 12; cf. 1 Jn 5:1,
9-13, 20; Jn 3:16; 5:24; 6:35, 47, etc.
).
Author John's insertion of this statement of the assurance of eternal life in the midst of his discussion / warnings against the antichrists who had invaded the Jerusalem Church who were trying to teach heretical doctrines against the gospel that his readers were taught, (ref. 1 Jn 2:19, 22-23; cf. 1 Jn 2:26), implies that the antichrists were teaching against such assurance by faith alone. So verse 25 is not a conclusion to verse 24 of receiving eternal life if one abides in their teaching of the Word of God, but an assurance that one already has it if one has believed, (ref. 1 Jn 2:1-2; 12 cf. 1 Jn 5:9-13).
(1 John 5:9 NASB) "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.
(1 John 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 John 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 John 5:13 NASB) These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."
(Jn 11:25 NASB) "Jesus said to her [Martha], 'I am the resurrection and the life; he who believes in Me will live even if he dies,
(Jn 11:26 NASB) and everyone who lives and believes in Me will never die. Do you believe this?'
(Jn 11:27 NASB) She said to Him, 'Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.' "
(Jn 17:1 NASB) "Jesus spoke these things; and lifting up His eyes to heaven, He said, 'Father, the hour has come; glorify Your Son, that the Son may glorify You,
(Jn 17:2 NASB) even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life.
(Jn 17:3 NASB) This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent."
................................................................................................................................. (1 Jn 2:25).
Verse 26 immediately follows author John's statement of God's assurance of his readers' / believers' salvation which confirms his purpose for writing this epistle - to conteract the antichrists' false teachings especially their idea of salvation which was evidently quite different from eternal life by grace through faith. For they denied that Jesus was the Christ, (1 Jn 2:22); hence they denied that eternal life was through Christ alone, or Him at all, (1 Jn 2:25). Furthermore, they made false assertions that some special relationship to "the Father" was based on their new knowledge - a special anointing from God reserved only for them, albeit unbiblical, (1 Jn 2:22-23):
(1 Jn 2:26 NASB) "These things I [wrote] to you concerning those who are trying to deceive you."
Note that the words rendered "are trying" are implied in the context which implies an ongoing attempt to deceive the believers in the Jerusalem Church - so far without success. Nevertheless, author John is writing to his readers so that they don't fall prey to the attempted deception by trusting in it and lose fellowship with God, suffering loss of temporal blessings and eternal rewards.
.................................................................................................................................. (1 Jn 2:26).
(1 Jn 2:27 NASB) As for you, *the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, ** you abide in Him.
[*1 Jn 2:27a
There are two significant textual variants in the first part of this verse, each of which was prompted by a scribal desire to clarify just what "the anointing" is. The scribe of B and 1505 changed "the anointing" to "the gift," which is often used in the NT in connection with a spiritual gift (see Ro 12:6; 1 Cor 12:4, 9, 28, 30). If the scribe made this change intentionally, he may have been attempting to say that the anointing is a spiritual gift. But since he did not make the same change for the next occurrence of the word in the same verse, it seems more likely that this was a transcriptional mistake. But not so for the original scribe of sinaiticus; he changed this to read "his Spirit" so as to make it clear that "the anointing" is none other than "the Spirit."
** 1 Jn 2:27b
"you abide in Him" = WH, NU, sinaiticus, A, B, C, P, Psi, 33, 1739, it, cop.
"you will abide in Him" = 049, Maj.
The verb in the WH and NU readings can be understood as a second person plural indicative or a second person plural imperative. As such, John was either stating a fact or making a command. Perhaps this ambiguity prompted a change to the future tense, which connotes a sense of promise. This reading was popularized by its presence in TR and KJV] =
**************************************************************************
So 1 Jn 2:27 is best rendered in the NASB as follows:
"As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him."
(1 Jn 2:27a NASB) "As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you;" =
Note
that 1 Jn 2:27a cannot be interpreted as limited to mature believers or to
leaders in the congregation not needing human teachers to teach them
anything, as some contend. For it can be concluded that all believers are
in view in 1 Jn 2:27. Furthermore, it is evidently God's system for
everyone in the Church Age day by day to be taught / review His Word
through human teachers and personal study through human teachers via the
normative rules of language, context and logic and without imposing undue,
unintended meanings to it.;
and as verified as true by the indwelling Holy Spirit **** as follows:
[****
with certain exceptions such as God's supernatural intervention /
instruction of Adam and Eve, Abraham, Moses, Aaron, the Prophets, Paul's
instruction in the Arabian desert
.etc.]:
(1) The spiritual gifts of pastor and teacher are part of God's system in the Church Age to instruct, review, correct, reprove, etc., all believers through humans, not just those who are less mature, (ref. 2 Ti 3:16; Eph 4:11-14; Ac 20:28). And there were human prophets and teachers in previous economies beginning with Abraham to teach others as well, (ref. Jer 3:14-15).
(2) John's epistle is the work of a human author / teacher. It is didactic / instructive / corrective / reproving to all believers of all generations. He is teaching his readers and all believers - new and mature - to hold to the truths that they have learned, explaining to them what those truths are in didactic mode and explaining a number of the heretical doctrines that are being spread in the congregation and throughout the world by antichrists.
(3) 1 Jn 2:27 begins with the phrase "As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you;" and continues without changing the context of whom author John is addressing in verse 28 with all believers: "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]."
(4) There is no stipulation anywhere in 1 John chapter 2 that only mature believers / apostles are in view.
(5) No one
including the apostles in their mortal lives will learn all there is to
learn from God's Word without the need of being taught new doctrines and
reviewing what they have learned and being corrected and reproved through
human teachers as verified as true via the leading of the Holy Spirit -
the system that God established by which all individuals in the Church Age
are to learn God's Word with few exceptions
.
(6) The reason why John wrote his epistle was to instruct and warn the entire congregation in the Jerusalem Church - all believers - of not falling prey to unbiblical teaching, not just a few mature believers. The following verses have all believers in the congregation in view continuing throughout the chapter: 1 Jn 2:1ff; 1 Jn 2:12-14ff; 1 Jn 2:18ff; 1 Jn 2:20-21ff: 1 Jn 2:24ff; 1 Jn 2:25ff; 1 Jn 2:28-29ff.
(7) No one in the Body of Christ is immune to overriding the Holy Spirit and being led astray by false teaching, false thinking - apostles included. For all continue to have sin natures while in their mortal bodies. Hence a key reason for John to write this epistle. If it were true that any believer was incapable of falling short of heeding the Holy Spirit's teaching / leading, then that would imply the capacity of sinless perfection - having perfect moments of following the teaching / guidance of the Holy Spirit which contradicts Scripture, (1 Jn 1:8, 10; 2:1; 2:1). Therefore, human believers are often inspired / directed by the Holy Spirit to intervene with fellow believers, even apostles, to redirect them toward the Holy Spirit's leading which those wayward believers have fallen away from.
(Acts 21:1 NASB) '''When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara;
(Acts 21:2 NASB) and having found a ship crossing over to Phoenicia, we went aboard and set sail.
(Acts 21:3 NASB) When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo.
(Acts 21:4 NASB) After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem.
(Acts 21:5 NASB) When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another.
(Acts 21:6 NASB) Then we went on board the ship, and they returned home again.
(Acts 21:7 NASB) When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day.
(Acts 21:8 NASB) On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.
(Acts 21:9 NASB) Now this man had four virgin daughters who were prophetesses.
(Acts 21:10 NASB) As we were staying there for some days, a prophet named Agabus came down from Judea.
(Acts 21:11 NASB) And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.' "
(Acts 21:12 NASB) When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem.
(Acts 21:1 NASB) Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus."
(Acts 21:1 NASB) And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!" '''
i) Peter Is Rebuked By Paul For Holding Himself Aloof From Gentiles
(Gal 2:11 NASB) "But when Cephas [Peter] came to Antioch, I opposed him to his face, because he stood condemned.
(Gal 2:11 NASB) For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision."
2)
(1 Jn 2:27b) It Is God's System That Believers Are To Choose To Continue
To Learn Truths From God's Word In Accordance With The Framework In
Which It Was Written: A Framework Which Is Defined By The Normative
Rules Of Language, Context And Logic And Without Imposing Undue,
Unintended Meanings To It.
From Human Teachers And From Personal Study With Greater And Greater
Discernment Of The Truths That They Learn As Taught / Led By The Holy
Spirit As They Choose To Progress In The Knowledge Of Truths From God's
Word
It is
God's system that believers are to choose to continue to learn truths from
God's Word in accordance with the framework in which it was written: a
framework which is defined by the normative rules of language, context and
logic and without imposing undue, unintended meanings to it.
from human teachers and from personal study with greater and greater
discernment of the truths that they learn as taught / led by the Holy
Spirit as they choose to progress in the knowledge of truths from God's
Word, (ref. Joshua 1:8; Ps 1:1-2). Believers will be exposed to
information from all kinds of people throughout their lifetimes, but they
have within them the Holy Spirit as Teacher to verify what is true to
God's Word and what is not. As believers choose to become more mature in
the faith through studying the Word of God and abiding in it, then the
Holy Spirit can better lead them into the veracity of what the believer
has been exposed to as the believer's mortal life goes by. Believers do
not need antichrists or any human individuals to take control of their
minds to tell them what is true and what is not. It is the work of the
Holy Spirit to lead the believer to the truth of what is received into the
mentality of the believer. And just as the Holy Spirit teaches the
believer what is true and what is not, if the believer abides in that
teaching - does not depart from what he has heard from the beginning of
his Christian experience and thereafter as verified by the Holy Spirit -
so the believer will abide in God the Holy Spirit - and in God the Father
and in His Son, Jesus Christ, (ref. 1 Jn 2:24).
(Jn 14:26 NASB) " 'But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.' "
(Jn 16:13 NASB) But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come,' "
On the other hand, the believer might choose to follow unbiblical doctrines despite the leading of the Holy Spirit - the reason why John wrote his epistle to warn and instruct his entire congregation in the Jerusalem Church.
So neither 1 Jn
2:27, nor Jn 14:26, nor Jn 16:13 quoted above limit the context to mature
believers only. Since the context that 1 Jn 2:27 is part of in 1 Jn
chapters 1 and 2 has in view all believers in the Jerusalem Church, and by
association all believers; then 1 Jn 2:27 indicates that all born again
children of God, i.e., believers (1 Jn 2:1-2; Jn 1:12-13), who by
definition have their sins forgiven unto eternal life, (1 Jn 2:12, 25);
have received the anointing of the Holy One, the Holy Spirit, (1 Jn 2:20,
27) to motivate them to abide in God's Word, (1 Jn 2:12-14; 2 Tim 2:15) -
to choose to understand God's Word within the framework in which it was
written: in accordance with the normative rules of language, context and
logic and without imposing undue, unintended meanings to it
. And with the Holy Spirit's anointing in them, they now have His teaching
/ His verification of whether or not what the believer continues to
receive in his mentality through human teachers and others, (including
antichrists), is true or false by comparing it with the truths that the
believer has already learned and has held as true in the Word of God as
verified through the work of the Holy Spirit within his mentality.
(1 Cor 2:12 NASB) "Now we [believers] have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,
(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.
(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.
(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one."
This passage in 1 Corinthians confirms that the anointing of the Holy Spirit serves to instruct all believers in the doctrines of the faith, not just the apostles and mature believers as some contend.
Although not
all men trust in Christ for eternal life and thereby not all receive the
anointing of the Holy Spirit, nevertheless all men of accountable
capacity, i.e., all men who are at their particular age of accountability,
are held accountable by God to know of and believe in and obey the truths
declared in God's Word by spoken or written word, in accordance with the
framework in which it was written: a framework which is defined by the
normative rules of language, context and logic and without imposing undue,
unintended meanings to it .
(Dt 8:3 NASB) "He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD."
(Jos 1:8 NASB) "This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success."
For God's Word
is comprised of words accurately translated from the original text into
the languages of the world so that all men who can hear and / or read
properly in their own particular language - in accordance with the
framework in which it was written: a framework which is defined by the
normative rules of language, context and logic and without imposing undue,
unintended meanings to it ,
can endeavor to know of, believe in and obey those truths. So it is up to
the will of each individual to endeavor to know, believe in and obey what
God has said.
On the other hand, although all men at the point of accountability have the capacity to choose to study, learn, believe in and obey what God has said, it is against their natures - their sinful natures - to do so. Scripture teaches that it is up to the Holy Spirit to work in man the will to study and thereby know the truths in God's Word and believe and obey them. First must come the Spirit working in the unbeliever to believe in the gospel of eternal life.
e)
[Compare Jn 6:37, 39-40, 44, 47, 65 ]:
(Jn 6:37 NASB) "[Jesus said] 'All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out.
(Jn 6:39 NASB) This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.
(Jn 6:40 NASB) For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.
(Jn 6:44 NASB) No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.
(Jn 6:47 NASB) Truly, truly, I say to you, he who believes has eternal life.
(Jn 6:65 NASB) And He was saying, 'For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.' "
So according to John chapter six, the giving of - the drawing of certain men - not all men, only those granted by the Father - to Jesus by the Father - is evidently the work of God the Father through the Holy Spirit toward those men that God has granted in the sense of chosen - to draw them to choose of their own free will to know of the gospel of eternal life, accept it as true, and come to faith in God's Son for eternal life.
So those that God has chosen will inevitably express a moment of faith alone in Christ alone unto eternal life to become believers - forever children of God possessing the gift of eternal life.
..................................................................................................................................... (1 Jn 2:27).
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]." =
John stipulates in 1 Jn 2:28 a formidable reason why believers should choose to abide in Jesus Christ, i.e., in God's Word - the subject of 1 Jn 2:1-27. And that reason is so that they will have bold assurance and not shrink away in shame at His [Jesus Christ's] "parousia" - His appearing to take them from the earth to be with Him forever in the Rapture of the Church.
Christ's Second
Coming to the earth is not in view, as some contend; for believers of this
Church Age will be with Jesus Christ when He comes again to set down upon
the earth; hence they will not be waiting for Him upon the earth when He
comes in His Second Coming, they will already be with Him on this return
.
So according to
Scripture, the judgment of all believers' lives of this age will occur in
heaven before that - during the interim between the Rapture of the saints
at Christ's "parousian" - His appearing in the clouds (same
Greek word as in 1 Jn 2:28) to rescue the children of God from the coming
wrath of God upon the earth, (cf. 1 Th 1:10; 4:13-18
);
and the descent of the Lord Jesus in glory at His Second Coming seven
years later, (Mt 25:31-46; Rev 19:11-21) .
1) [Compare Mt 25:31a Interlinear]:
"Hotan de ...elthE ..ho Uhios tou anthrOpon en tE doxE .autou"
"When .but .comes the Son .........of Man .......in ......glory His"
Note that the
Greek word "elthE" rendered "coming" in Mt 25:31a is
referring to Christ's Second Coming to the surface of the Earth, as
opposed to the Rapture: His appearance "parousian" in
the clouds above the earth in 1 Thess 4:13-18
.
Despite the
fact that John's readership / all believers through a moment of faith
alone in Christ alone have been declared by author John, (and many other
places in Scripture), as eternally saved unto eternal life, (refs, 1 Jn
2:1-2; 12, 25; 5:9-13 );
they and all believers will face Jesus Christ in judgment of their lives
whether faithful or not for the purpose of determining rewards they will
be eternally blessed with or suffer shameful loss of rewards that will be
denied them based on how faithful and/or unfaithful they have been in
their mortal lives:
(2 Cor 5:10 NASB) "For we [eternally secure believers, (2 Cor 5:1-9)] must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." [Greek, "kakos" = "evil."]
(1 Cor 3:11 NASB) "For no man can lay a foundation other than the one which is laid, which is Jesus Christ.
(1 Cor 3:12 NASB) Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,
(1 Cor 3:13 NASB) each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.
(1 Cor 3:14 NASB) If any man's work which he has built on it remains, he will receive a reward.
(1 Cor 3:15 NASB) If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire."
The Judgment
Seat of Christ is not just a ceremony of handing out rewards to faithful
believers, it is Christ's comprehensive review and consequent judgment of
each believer's life wherein He examines everything from good to bad, with
the potential consequence of the believer suffering loss of rewards and
shame beginning at the Judgment Seat and lasting throughout the Millennial
Rule of Jesus Christ. On the other hand, the believer might receive
rewards such as a greater capacity to serve and honor God in the Kingdom
to come and for the rest of eternity .
Since Christians at that time will have their eternal bodies, sin will no
longer inhibit appropriate regret and embarassment about those things in
ones earthly life that did not please the LORD - even to the extent of
weeping and gnashing of teeth for being excluded from fellowship and the
wedding banquet with the LORD Jesus Christ for the entire Millennial Rule
.
The Greek word "parrhEsian" in 1 Jn 2:28 rendered "confidence" in most versions is better rendered "bold assurance" to convey the direct opposite of shame. It signifies a brave, courageous assurance - not shrinking away from Him in shame when He comes - a great anticipation of receiving a positive assessment of ones life resulting in eternal rewards for being faithful - for standing firm in the faith in the doctrines of God's Word - from the Son of God, the LORD Jesus Christ when He appears. Author John is making the point that whether or not one has a bold assurance or is shamed at Christ's appearing depends upon the extent to which one has abided in God's Word throughout ones mortal life.
1 Jn 2:28 embodies the main theme of John's First Epistle which is followed by 1 Jn 2:29-4:19, which provides details of how a believer might fare well at the Judgment Seat of Christ.
...................................................................................................................................... (1 Jn 2:28).
(1 Jn 2:29 NASB) "If you know that He is righteous, you know that everyone also who [does acts of] righteousness is born of Him." =
The Greek words "ean eidEte" rendered "If you know" in the NASB with the verb "eidEte" in the perfect tense, subjunctive mood, (lit., 'If you have known," = having believed in the past with an ongoing benefit of discernment of righteousness so long as one stands firm in that knowledge attained when one became a believer, (1 Jn 2:1-2; 1 Jn 5:9-13; Jn 1:12-13). And since "eidEte" is in the subjunctive mood, it signifies objective possibility, i.e., maybe one who is a child of God, born of God will continue to know or maybe he will no longer choose to know that God is Absolutely Righteous - having come to believe otherwise. So author John is saying in verse 29 that if you [believers] do stand firm in the faith that God is Absolutely Righteous, are abiding in God's Word, and in the Father and in His Son, (1 Jn 1:5-7; 1 Jn 2:1-28), then it can be concluded, albeit imperfectly, that "you know that everyone also who [does acts of] righteousness is born of Him," - "Him" referring to "God," (ref. 1 Jn 3:9; 4:7; 5:1, 4, 18 [twice]). Notice that the word rendered "also" confirms that John's letter is addressing believers, born of God, (1 Jn 2:29); for the word "also" indicates that those in view that author John is writing to, who discern by observable words and actions in another that the doing of righteous acts confirms that they are born of God, albeit imperfectly, are themselves born of God "also." This is not to say that all those who cannot be so discerned as doing righteousness are all not born of God. There is always the possibility of thoughts and actions of righteousness that are not discernible by fellow believers or of unfaithfulness amongst the body of born of God, children of God, hence the subjunctive mood in 1 Jn 2:29, (cf. 1 Jn 1:8, 10). Instructions to believers to continue to learn, obey, stand corrected, be reproved, confess sins, etc., in the Word of God - through the leading of the Holy Spirit might be and often are ignored. And there will be dire consequences for continued unfaithfulness at the Judgment Seat of Christ.
Since author John had declared in 1 Jn 1:5b that "God is Light (Righteousness) and in Him is no darkness (evil) at all;" a doctrine in which all believers logically would exercise faith in order to believe in God's Righteousness as credible in His act in providing His Son as a sacrifice for their sins in order from each one of them to become a believer unto eternal life in the first place;
and since John referred to the antichrist's heretical teachings which includes their false teaching that the nature of God contains both light and darkness in the sense of good and evil, thereby discrediting God as not trustworthy - not Righteous;
then John has evidently in mind in 1 Jn 2:29 that his readers must stand firm in their faith "that God is light and in Him is no darkness at all" - affirming that they are abiding in God's Word, hence in fellowship with the Father and with His Son Jesus Christ, (1 Jn 2:24). They must do this in order to discern righteous words and actions in another; otherwise their own unfaithful, convoluted light / dark reasoning would not reveal whether or not an act is truly righteous. So as a believer does continue to trust in the Absolute Righteousness of God, then the one that he observes doing acts of righteousness, albeit imperfectly, because it measures up to God's Righteousness as taught in God's Word, can be truthfully concluded as born of God.
So it can be determined by the subjunctive mood in 1 Jn 2:29 that believers may choose to fall away from the doctrines of the faith not the least of which is to stop believing in the Absolute Righteousness of God - the basic prerequisite required of one to trust alone in God's Son alone to provide eternal life for one and to guarantee it while they live out their mortal lives. This further implies that the one who is born of God and has not been abiding in God's Word, as corroborated by their having stopped believing that God is Absolutely Righteous, cannot discern righteousness in another, nor whether or not 'another' is born of God by the latter's actions and/or words. Nevertheless he remains saved because God has promised it:
(1 Jn 2:25 NKJV) "And this is the promise that He has promised us - eternal life."
So the more
that a believer abides in God's Word - the more properly he studies and
obeys God's Word in accordance with the framework in which it was written:
a framework which is defined by the normative rules of language, context
and logic and without imposing undue, unintended meanings to it
.- the better equipped he will be to discern
the doing of God's Righteousness in another and determine by that that he
is born of God - with the leading of the Teacher, the indwelling Holy
Spirit, (1 Jn 2:27) - albeit imperfectly.
In order for a believer who chooses to continue to know that God is Righteous to discern that another is doing righteousness and is born of God, one must observe another's words and actions carefully. This might take considerable thought and time, so as to conclude as follows:
(1) that an eternally secure eternal life is received via a moment of faith alone in Christ alone, (ref. 1 Jn 2:1-28; cf 1 Jn 5:9-13); and
(2) that fellowship with God is by walking in the Light of God's Absolute Righteousness and confessing ones sins, moment to moment, (1 Jn 1:7); and
(3) that abiding in that fellowship with God is by further abiding in and obeying the Word of God - its teachings and commandments and what those are:
2) [Review of 1 Jn 1:7, 9; 2:3, 5-6, 10, 15, 23b, 24]:
(1 Jn 1:7 NASB) "But if we walk in the light [of God's Absolute Righteousness, (1 Jn 1:5), as He Himself is in the light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 2:3 NKJV) Now by this we know that we [have known] Him, if we keep His commandments.
(1 Jn 2:5 YLT) and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are.
(1 Jn 2:6 NASB) The one who says he abides in Him ought himself to walk in the same manner as He [Jesus Christ].
(1 Jn 2:10 NASB) The one who loves his brother abides in the Light and there is no cause for stumbling in him.
(1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:23b NKJV) he who acknowledges the Son has the Father also.
(1 Jn 2:24 NASB) [Therefore] As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father."
If one is not for the moment observed as doing acts of righteousness, it does not mean that that one is not born of God. For no one in their mortal life can claim to be without sin nor have perfect knowledge and perfect obedience to the Word of God, nor claim to be omniscient / perfect in ones observations of another relative to their doing acts of righteousness or being born of God, (1 Jn 1:8, 10; 2:1). Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
...................................................................................................................................... (1 Jn 2:29).