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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 - rules
which do not impose undue, unintended meanings to the text
,
and which largely limit the observer to the content offered by the books
of 1st John and the Gospel of John. In order for any passage from
elsewhere to be considered, it must have a relationship with the context
at hand, such as a Scriptural quotation or a specific cross reference in
the passage at hand by the author. 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 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 Absolute 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 Absolute 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 5:1, 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 [are careful to] keep His commandments.
(1 Jn 2:4 NASB) The one who says, "I have [known] Him," and [is not careful to] keep His commandments, is a liar, and the truth is not in him;
(1 Jn 2:5 YLT) and whoever may [be careful to] 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.
(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.
(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 [in the sense of believes in] 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., [being careful to] keep 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)
[Compare 1 Jn 5:1, 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."
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 5:1, 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 [are careful to] keep His commandments." =
Author and apostle John transitions from the subject of children of God, born of God having fellowship with God and with His Son Jesus Christ through walking in the Light of God's Absolute Righteousness and confessing sins, (1 Jn 1:1-2:2), to their knowing God / Jesus Christ in a more intimate sense beyond their salvation / fellowship experience, beginning at 1 Jn 2:3 with when they are careful to keep God's 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 [are careful to] keep."
The Greek verb "tErOmen" rendered "we are careful to 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 be careful to keep, to watch over, to 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 keeping the commandments. The English 'to keep a commandment' does not suggest this additional idea found in the Greek. John is not thinking, therefore, about perfunctory performance of the commands of God, but rather about that attitude of obedience which is marked by being careful and concerned for, and attentive to God's will. We are to carefully keep His commands!
The YLT has "we have known Him." The NKJV, ASV, KJV have "we know that we know Him," and the NASB, HOLMAN, NIV have "we know that we have come to know Him." The Greek perfect tense verb, "ginOskomen" rendered "have known" in the YLT best fits the context of the verse, conveying a knowledge of God / Jesus Christ in a greater sense than when they were saved occurring when they became careful to keep God's commandments - and continuing as they continued to be so carefully obedient. So the verse is best rendered "Now by this we know [present tense] that we [have known] [perfect tense] Him, [God] if we [are careful to] keep His commandments."
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 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 verb forms are synonymous as every koine Greek dictionary indicates.
Since 1 Jn 2:3
has in view children of God, born of God who are already saved unto
eternal life and who have known God at those times when they are careful
to keep God's commandments; and 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
5:1, 9-13
.Jn 3:15-18); then 1 Jn 2:3 does not
have in view what an individual must do and/or know in order to acquire /
keep eternal life.
So 1 Jn 2:3 has in view a child of God, born of God having a certain knowledge of God commensurate with the manner in which he is carefully keeping God's commandments beyond the saving knowledge he receives when he believed in the Son of God, Jesus Christ for eternal life. 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 depend specifically upon the circumstances in the mortal life of each child of God, born of God - a measure of the extent to which he is careful to keep God's commandments.
The phrase rendered "if we [are careful to] keep His commandments" cannot be conveying an absolute sense of leading a sinless life of absolutely perfect righteousness. This would contradict Scripture, (ref. 1 Jn 1:8, 10; 2:1). 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, diligently studying and being careful to keep God's commandments, etc.
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
This is true when children of God, born of God endeavor to do the
following:
» study / abide in God's Word - be careful to keep His commandments, and thereby abide in God / Jesus Christ - hence walk in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23);
» determine what to say to others from Scripture, (1 Jn 2:14, 24);
» care for the unsaved and share their faith with them with an agapE, godly love, (1 Jn 2:24; Mt 28:19-20);
» express agapE, godly love toward the brethren and thereby affirm to themselves that by the grace of God they know God and are born of God and that they know that God's love is perfected / made complete in them, (1 Jn 2:10; 3:14, 18-19; 4:7-12; 5:9-13);
» confess their sins while walking in the Light of God's Absolute Righteousness, (1 Jn 1:5-10);
» be assured because they are children of God, born of God that their sins are forgiven unto eternal life and unto temporal fellowship with God, (1 Jn 1:9, 2:12; 5:9-13);
» look forward to Christ's appearing and thereby be assured of their eternal destiny, (1 Jn 2:28; 3:2);
» not love the world or the things in it, (1 Jn 2:15);
» know that they are children of God, born of God unto eternal life because the world hates them like it hated Christ - implying that they are endeavoring to abide in God - in His Word, (1 Jn 3:13);
» confess the Father and the Son - acknowledging truths from Scripture about them, and especially the Son having come in the flesh, (1 Jn 2:23);
» know that God is Light - that He is Absolute Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
» know that they are children of God, born of God because they have the sure hope of eternal life fixed upon the Son of God, (1 Jn 2:28; 3:2-3; 5:9-13);
» test the spirits through Scripture to determine if they are from God, (1 Jn 4:1-6); etc.
Furthermore, in
addition to self-examination to determine if they are abiding in God's
love, children of God, born of God while they walk in God's Light can know
what is of God and what is not relative to what they observe others say
and do, albeit imperfectly - without perfect moments without sin. Such
tests presume that a child of God, born of God is walking in the Light of
God's Absolute Righteousness, expressing agapE, godly love for others, and
has properly learned from Scripture in order to make a godly judgment on
the matters in view in these tests. And this is conditioned upon the
accuracy of what they think another is saying and doing. Appearances due
to the lack of the knowledge of details behind what is observed can be
deceiving. And children of God, born of God neither have God's Absolute
Knowledge of another's eternal and temporal position with Him, nor what
God knows about another's understanding, motivation and faith. And this is
further limited by what the child of God, born of God has as an accurate
understanding of what Scripture teaches on the matter at hand - in
accordance with their faithfulness in following the rules by which the
words of God's Word were composed .
Nevertheless, there are a number of indicators as to whether or not one is a child of God, born of God on the path of abiding in God, i.e., toward a more intimate fellowship with God such as:
«
persistent, daily study of Scripture in accordance with the order in which
each book of God's Word was inspired by the Holy Spirit to be written
without skipping any parts - hence no cherry picking of verses from all
over the Bible without regard for context instead of thoroughly analyzing
each passage to verify the context from the beginning of the Book it
is contained in, in the order it was written - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .-
[1 Jn 2:3-14, 24; Jn 14:23].
«
persistent, daily sharing of what one has learned and confirmed in ones
study of Scripture with others via a vigorous contending of each point
with accurate citations, and quotes from a reliable version of God's Word;
but with a willingness to allow oneself to be proved wrong by carefully
listening to what others have to say, verifying / refuting each point made
from Scripture - all of which must be in accordance with the normative
rules of language, context and logic which were evidently used to compose
the Bible .-
[1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23].
«
persistent, daily review of what one has learned and shared with others,
to make sure it accurately follows Scripture - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .-
[ref. 1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23].
«
persistent, daily concern - an agape, godly love for the eternal destiny
of others characterized by a reluctance to turn away from them even
despite rejection - always looking for ways to communicate with them from
Scripture in a manner which will get them to seek what it says in the
Bible and to seek salvation / fellowship with God - all of which must be
in accordance with the normative rules of language, context and logic
which were evidently used to compose the Bible ,
[ref. 1 Jn 2:10; 3:14, 18-19; 4:7-12].
«
persistently resolving apparent contradictions within ones own mind about
the Bible by rigorously applying the normative rules of language, context
and logic
.leading to corrections and affirmations of
the conclusions one has arrived at. Hence accurate non-contradictory
observations of what Scripture is saying are consistently arrived at when
the rules are faithfully applied. This testifies to the inerrancy /
non-contradictory nature of God's Word when interpreted faithfully via the
rules by which it was penned. And thereby it will constantly be affirmed
that all conclusions are in perfect harmony with one another and fit one
another without contradiction - hence God actually did inspire Scripture,
[ref. abiding in God's Word, (ref. 1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn
14:23].
And God has indeed communicated His Word in a perfect manner utilizing normative rules of language. For whenever the normative rules are strictly adhered to, what results is a 'single line' of interpretation with no contradiction, no confusion and perfect consistency throughout every book of the bible, corroborating that it is God's Word!
«
persistently not willing to compromise if compromise means going against
what one has learned from God's Word; and willing to be alone / persecuted
- all of which must be in accordance with the normative rules of language,
context and logic which were evidently used to compose the Bible
.,
[ref. 1 Jn 3:13];
« living
every day with a view to eternity more than temporal matters as a result
of ones assurance of ones eternal destiny - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .,
[ref. 1 Jn 2:12, 28; 3:2-3, 13].
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we [are careful to] keep His commandments. (1 Jn 2:4 NASB).The one who says, 'I have [known] Him,' and does not [carefully keep] His commandments, is a liar, and the truth is not in him; (1 Jn 2:5 YLT) and whoever may [be careful to] 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]." =
Note that in 1 Jn 2:4, 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 the words "of God."
In view in 1 Jn 2:4 is a child of God, born of God who makes a false claim to have known God while the claimant was not carefully keeping God's commandments. Children of God, born of God are in view since verse 4 continues the context of verse 3 of individuals carefully keeping God's commandments. Individuals who are not born of God cannot carefully keep God's commandments and thereby know God beyond a saving knowledge of God / Jesus Christ through obedience to God's commandments until they believe in the Son of God to become born of God. The perfect tense "have known" portrays a moment a child of God, born of God falsely claims to know God, all the while not carefully keeping God's commandments. Hence he is emphatically declared to be a liar - that the truth is not in him. He is not in fellowship with God while he is not carefully keeping God's commandments - not the least of which is to be careful to walk in the Light of God's Absolute Righteousness, confessing sins.
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we [carefully] 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 [be careful to] 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]," (cont.) =
The Greek phrase "hos d' an tErE autou ton logon," rendered "and whoever may keep His Word" in 1 Jn 2:5 results in 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 children of God, born of God when / while they are keeping God's Word. The Greek word "agapE" rendered "love" in 1 Jn 2:5 refers to the godly, self-sacrificial, benevolent love children of God, born of God are commanded to express for one another. And this commandment is in 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 a child of God, born of God 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), by the grace of God, (1 Jn 1:5-10).
The love of God has been perfected / made complete in a child of God, born of God for those moments in which he endeavors to carefully keep God's Word while walking in the Light of God's Absolute Righteousness.
Children of
God, born of God who have been perfected in God's godly, "agapE"
love have been made complete
.in their
mortal lives mortal life effective for those moments that they are walking
in the Light of God's Absolute Righteousness including confession /
keeping God's Word. This is a message about children of God, born of God
when / while they learn and obey God's commandments while / when they
study and obey the Word of God wherein those commandments are contained.
[Hodges, op. cit., pp. 79-82]:
"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)."
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 [carefully] 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 [carefully] 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 [carefully] keep His commandments.
(1 Jn 2:5 NASB) "and whoever [may carefully 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 [agapE, godly] 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).
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 / made complete. That is, it has reached its 'goal' in him."
................................................................................................................................... (1 Jn 2:5a).
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we [carefully] keep His commandments. (1 Jn 2:4 NASB) The one who says, 'I have [known] Him,' and does not [carefully] keep His commandments, is a liar, and the truth is not in him; (1 Jn 2:5 YLT) and whoever may [be careful to] 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]," (cont.) =
For those moments when the love of God has been perfected / made complete in a child of God, born of God, 1 Jn 2:5c 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 and more intimate knowledge of God and of His Son Jesus Christ than when they 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).
[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 [1 Jn 2:6]. The disciple's experience of the love of God being perfected / made complete 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 5:1, 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 able to observe the actions and
motivations of another, all the time.
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:
those who are children of God, born of God when / while they are faithful
- when / while they keep the Word of God, have been perfected in the sense
of have been made complete / matured .
When / while they keep God's Word, they 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 live perfect moments without sin, (1 Jn 1:8, 10; 2:1;
2:1).
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
...................................................................................................................................... (1 Jn 2:5b).
(1 Jn 2:3 NKJV) "Now by this we know that we [have known] Him, if we [carefully] keep His commandments. (1 Jn 2:4 NASB) The one who says, 'I have [known] Him,' and does not [carefully] keep His commandments, is a liar, and the truth is not in him; (1 Jn 2:5 YLT) and whoever may [be careful to] 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]," (cont.) =
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] 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.
Note that it
was 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."
(Jn 15:10 NASB) "If you [carefully] keep My commandments, you will abide in My love; just as I have [carefully] 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.
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."
The idea of being "in God" in 1 Jn 2:5: "and whoever [may carefully keep] His Word, truly in him the love of God [has] been perfected / made complete; 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 keep God's commandments, who verse 5 declares "in him the love of God has been perfected," i.e., 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).
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
This is true when children of God, born of God endeavor to study / abide in God's Word - carefully keep His commandments, and thereby abide in God / Jesus Christ - hence walk in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23).
................................................................................................................................. (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 carefully keep] His Word, truly in him the love of God [has] been perfected / made complete; 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, benevolent love one expresses for another. This "agapE," godly 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 children of God, born of God - 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 the apostle 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 - especially 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 child of God, born of God/ a disciple, albeit an imperfect measure.
It is a test of
the child of God's personal intimacy with and knowledge of God and Jesus
Christ, His Son. This is not to say that children of God, born of God or
anyone might be able to accurately judge the extent of their own or
others' salvation / fellowship with God on the basis of their own personal
understanding of whether or not a person is demonstrating agapE, godly
love toward others. For this is conditioned upon the accuracy of what they
think another is saying and doing. Appearances due to the lack of the
knowledge of details behind what is observed can be deceiving. And
children of God, born of God neither have God's Absolute Knowledge of
another's eternal and temporal position with Him, nor what God knows about
another's understanding, motivation and faith. And this is further limited
by what the child of God, born of God has as an accurate understanding of
what Scripture teaches on the matter at hand - in accordance with their
faithfulness in following the rules by which the words of God's Word were
composed .
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
(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," (ref. 1 Jn 1:5-10; 2:3-6). 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 [in the sense of fellow children of God, born of God] 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 falsely states that 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), author John declares that he is in the darkness - being untruthful and evil - even "until now." For he cannot be doing what he says as evidenced by his hatred for his brother. 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 his brother, while he continues not to walk in the Light. 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 reduced to the minimum. 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 imperfect.
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
This is true when children of God, born of God endeavor to love their
brothers and abide in the Light of God's Absolute Righteousness.
................................................................................................................................ (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" which 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" which is in O18K, byz - is 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; 5:1, 9-13; 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 5:1, 9-13; Jn 1:1-3). Note that saving faith unto eternal life is everywhere 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 have contended.
On the other
hand, Scripture does provide tests for discerning whether or not what an
individual is saying or doing is from God - from Scripture. Such tests
presume that a child of God, born of God is walking in the Light of God's
Absolute Righteousness, expressing agapE, godly love for others, and has
properly learned from Scripture in order to make a godly judgment on the
matters in view in these tests. But this is conditioned upon the accuracy
of what they think another is saying and doing. Appearances due to the
lack of the knowledge of details behind what is observed can be deceiving.
And children of God, born of God neither have God's Absolute Knowledge of
another's eternal and temporal position with Him, nor what God knows about
another's understanding, motivation and faith. And this is further limited
by what the child of God, born of God has as an accurate understanding of
what Scripture teaches on the matter at hand - in accordance with their
faithfulness in following the rules by which the words of God's Word were
composed .
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 / made complete 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:"
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 [carefully] 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 / made complete 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 to remain strong in the Word of God, being obedient to it for a period of time. And in addition, they "have overcome the evil [one]" which applies to all children of God, born of God, by the grace of God, (cf. 1 Jn 2:13-14).
................................................................................................................................... (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 had been forgiven unto eternal life, (1 Jn 2:12, cf. Jn 1:12-13; 3:16; 1 Jn 5:1, 9-13). The phrase "having known God" implies that one has had an intimate experience beyond the salvation experience.
Elsewhere in First John, the author's 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 throughout the chapter two the author leaves it to his readers to discern their level of spiritual maturity relative to the Greek words "teknia" (1 Jn 2:13) and "paidia" (1 Jn 2:14) which are virtually synonymous - both rendered "little children;" "pateres" rendered "fathers," in 1 Jn 2:13 & 14; and "neaniskoi" rendered "young men" in 1 Jn 2:13 & 14 as a measure of the time that children of God, born of God have devoted to being obedient to the Word of God - further details of which were given in 1 Jn 1:1- 3:11.
...................................................................................................................................... (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 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 5:1, 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 / made complete 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 [be careful to] keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are."
So 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, albeit imperfect, 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. A child of God, born of God cannot be influenced by the world and God at the same time without receiving God's disapproval. 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.
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. There is neither temporal 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 children of God, born of God are not permitted to enjoy the
temporal blessings of God in this world. But they are to partake of these
blessings in a godly manner - not leaving God out of it. While
participating in blessings from God, they are to walk in the Light - to
always be conscious of and accountable to God's Absolute Righteousness /
confessing their sins, redirecting their activities back into a
consciousness of God's Light, and distancing 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
).
Their conduct should not be characterized as controlled by lust or ego or
self-aggrandizement. To be avoided are greed and excessive indulgence such
as in what they eat, or drink, or how they conduct themselves sexually,
(limited to within the framework of a loving, godly marriage).
............................................................................................................................... (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 in 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 - a man's even shorter - and so the world 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 reflecting 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." =
The message begun in verse 17 of: "The world is passing away, and also its lusts; but the one who does the will of God lives forever" continues in 1 Jn 2:18a, with author John once again referring to his readers as "Little children," i.e., believers in Jesus Christ who have had their sins forgiven unto eternal life, (ref. 1 Jn 2:12; cf. 1 Jn 3:1-3), who look to John as Apostle and teacher: "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) [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."
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. The definite article if it were present to qualify the Greek words "eschatE hOra" rendered "last hour," 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 in the phrase, then the phrase indicates a sense of the increasing, ungodly character of the age until its expiration without indicating a specific measure of time which is passing. The particular age in view is the age begun when Adam and Eve were displaced from the Garden of Eden, when moral decay and ungodliness began to prevail.
(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."
The age of
ungodliness includes the period of the Gentiles, the Patriarchs, Moses and
the Law and God's chosen people, Israel; and the period of the Church, the
body of Christ comprised of both Jews and Gentiles
.
There have been nearly 2,000 years that have passed by since John wrote these words in 1 Jn 2:18. 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 2:18 - 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 in Jn 2:4; 4:21; 7:30; 8:20; 12:23 uses the word rendered "hour" in a similar manner to 1 Jn 2:18 - 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. .................................................................................... (1 Jn 2:18a).
John goes on to
write in 1 Jn 2:18b, "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 such as the many antichrists who are appearing
throughout the age characterizing the Antichrist - the
epitome of all antichrists - who will come at the end of the age.
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 which are
found via a proper interpretation of 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 the apostles and children of God, born of God - those who expressed a moment of faith alone in Christ alone for eternal life, (1 Jn 5:1, 9-13). Verse 18 stipulates that they were antichrists. Antichrists are those who are against the LORD Jesus Christ, who often presented 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, something caused 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 children of God, born of God.
The fact that the antichrists in 1 Jn 2:19 were never born of God 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.
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 when
individuals leave a congregation, fall into moral failure, are unfaithful
to the doctrines of the faith, it is absolute proof that they were not
saved unto eternal life. 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
does provide tests for discerning whether or not what an individual is
saying or doing is from God - from Scripture. Such tests presume that a
child of God, born of God is walking in the Light of God's Absolute
Righteousness, expressing agapE, godly love for others, and has properly
learned from Scripture in order to make a godly judgment on the matters in
view in these tests. But this is conditioned upon the accuracy of what
they think another is saying and doing. Appearances due to the lack of the
knowledge of details behind what is observed can be deceiving. And
children of God, born of God neither have God's Absolute Knowledge of
another's eternal and temporal position with Him, nor what God knows about
another's understanding, motivation and faith. And this is further limited
by what the child of God, born of God has as an accurate understanding of
what Scripture teaches on the matter at hand - in accordance with their
faithfulness in following the rules by which the words of God's Word were
composed .
(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 act the way the antichrist's acted in 1 Jn 2:19, author John clearly indicated that those particularly in view in 1 Jn 2:19 who had departed from the Jerusalem Church were antichrists who were never of the faith of the believers in the Church in the first place. For it is indicated that they had all denied that Jesus is the Christ and never did believe in Him, (1 Jn 2:22). Hence they were not believers who had departed from the faith as in the following passage:
11) [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).
Manuscript Evidence for 1 Jn 2:20:
[First John 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. The context of 1 Jn 2:19 indicates that the anointing of the Holy Spirit was given to every child of God, born of God so that they will all know whether or not what they hear or read is in accordance with God's Word.
The 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 alternative reading could have easily been a result of scribal error because there is only a two-letter difference ("pantes" vs "panta") between the two. According to the reading of the variant, the emphasis is on the anointing and how it enables believers to know everything. But Scripture nowhere asserts that believers can know everything that is available to know in the world or in Scripture by an impartation from the Holy Spirit within them, especially without listening to what their human godly teachers have to teach and without studying Scripture themselves]
(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 2:20 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 which provided them with superior knowledge but this "superior knowledge" was neither supported by the apostles nor Scripture nor by God the Holy Spirit within the children of God, born of God.
(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,' "
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 of the Church in Jerusalem "all know" in the sense of have the capacity through what they were being taught in the Jerusalem Church by the apostles from the Word of God and the Holy Spirit in them and through their own personal study of Scripture, to discern what is true and what is not concerning the teachings that they were being exposed to from the antichrists who were there in the Church.
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light, and are expressing agapE, godly love for others, they can know that they are righteous and what is true and what is false - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter as led by God the Holy Spirit within them. For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
But this is
conditioned upon the accuracy of what they think another is saying and
doing. Appearances due to the lack of the knowledge of details behind what
is observed can be deceiving. And children of God, born of God neither
have God's Absolute Knowledge of another's eternal and temporal position
with Him, nor what God knows about another's understanding, motivation and
faith. And this is further limited by what the child of God, born of God
has as an accurate understanding of what Scripture teaches on the matter
at hand - in accordance with their faithfulness in following the rules by
which the words of God's Word were composed
.
............................................................................................................................... (1 Jn 2:20).
(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." =
According to 1 Jn 2:21a &
b, "I did not write to you because [you] have not known the truth,
but because [you] have known it," the message that John wrote to his
readers, children of God, born of God was not new information - not new
truths from God. What he wrote was evidently a reminder to his readers of
what they had already come to know. His message particularly 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,
(refs, 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 such as from the antichrists who
were part of their congregation, (1 Jn 2:18-19, 22-23, 26), through the
indwelling Holy Spirit's confirmation within their minds of the veracity
of what the apostles had taught them in the Jerusalem Church, and what
they have learned by their own personal study of Scripture via the
normative rules of language, context and logic .
In 1 Jn 2:21c, 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." John was further reminding his readers and all children of God, born of God that any departure from the truths that they had learned from the apostles in the Jerusalem Church, from personal study via the normative rules of language, context and logic and in conjunction with the teaching ministry of the Holy Spirit - departure such as what the antichrists in the congregation were teaching - is a lie and not of the truth, even if it is in partial agreement to what they have learned. Especially in view in verses 18-19; cf. 1 Jn 2:22-23; 4:2-3, are the lies of the antichrists in the Jerusalem Congregation who denied Christ Himself. 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 and carried forth by many antichrists of the ages.
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 by the books that a number of them wrote that are part of Scripture.
.............................................................................................................................. (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 [in the sense of believes in] 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 the lies of the antichrists, "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 1 Jn 2:22a, author John wrote the antichrists and their lies: "Who is the liar but the one who denies that Jesus is the Christ?" They denied that Jesus was 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 He is the sole basis for why when one believed in Jesus as the Christ for forgiveness of sins unto eternal life, i.e., "for His name's sake," one 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 in 1 Jn 2:22b: "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 2:22b).
(1 Jn 2:23 NKJV) "Whoever denies the Son does not have the Father either; *he who acknowledges [in the sense of believes in] the Son has the Father also."
[* WH NU include the second phrase rendered "he who who acknowledges [in the sense of 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 reflected in all English versions including the KJV which has the phrase in italics indicating access of manuscripts with the second phrase as well. TR, Maj, it(z), vg(ms), cop(boMs) omit the phrase.
The omission is the result of homoeoteleuton: The last three words in both clauses in the verse are identical, hence the last phrase was evidently overlooked and thereby omitted in a number of manuscripts in error. The WH and NU - the preferred readings - provide the full thought: Denial of the Son is tantamount to denying His Father, just as confessing the Son is tantamount to confessing the Father - for the Two are One - a doctrinal teaching which is repeatedly taught by John in order to combat those who claimed to know the Father apart from the Son]
So the first clause of verse 23 - 1 Jn 2:23a - 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 - denying the truth of what God has said about receiving eternal life through His Son. 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 who John declared in verse 19, "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." So by their denying Christ, they denied the truth of the gospel - the only means by which one may be saved unto eternal life.
So if any of those such as the antichrists whom John refers to in verses 18-22 who deny the Son, who have never trusted in Christ for eternal life during their lifetimes, then they do not have eternal life and thus do not have the Son or the Father especially as Savior. On the other hand, those who deny the Son who at one time trusted in Him for eternal life do have eternal life because they did believe, (1 Jn 5:9-13); but for the moment they do not have Christ or the Father in fellowship with them to bless them in their temporal lives. They instead are under God's severe discipline because of the degree to which they have departed from the faith.
............................................................................................................................... (1 Jn 2:23a).
On the other hand, 1 Jn 2:23b indicates that "he who (Greek, "homologOn" =) acknowledges [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.
(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).
............................................................................................................................... (1 Jn 2:23b).
(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." Sinaiticus, 623, syr transpose the divine names from "abide in the Son and in the Father," to "abide in the Father and the Son." Two late minuscles (69, 945) read "in the Son and in the Spirit" evidently in order to have vv. 23-24 include the three Persons of the Trinity. The earlier manuscript more abundant testimony reflected in the WH, NU and the TR as it appears in the NASB is the best rendering]
(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 [in the sense of believes in] 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." =
****************************************************************************
The first part of verse 24, 1 Jn 2:24a, begins with, "[Therefore] [in view of the teachings of the antichrists who are trying to deceive you, (ref. vv. 19, 22; cf. v. 26)] as for you, let that abide in you [which you were taught from the Word of God, (ref. v. 21) namely] that which you heard from the beginning." John's readers, (and all children of God, born of God), are to hold on to the truths that they have learned from the Word of God which were taught to them by the apostles from the beginning of their experience as children of God, born of God - especially in order to combat the deception of the antichrists who were trying to deceive them, (v. 26).
And John went on to write in 1 Jn 2:24b, "If what you heard from the beginning abides in you, you also will abide in the Son and in the Father," in the sense that if children of God, born of God continue to hold on to and obey the truths of God's Word that they have heard from the beginning of their salvation unto eternal life experience from the apostles, they will continue to abide in, i.e., remain in fellowship with the Son and with the Father. Note that remaining in salvation unto eternal life is not in view, as children of God, born of God already have eternal life which is by a moment of faith alone in the Son of God alone forever, (ref. 1 Jn 2:1-2, 12, 25; 3:1-3; 5:1, 9-13).
So according to the Word of God which children of God, born of God have heard from the beginning and in accordance with First John chapters 1 and 2: if they walk in the Light of God's Absolute Holiness, confessing their sins to Him; maintain constant study of the Word of God - obeying the truths that they have has learned in it; they will abide in the Father and in His Son, i.e., remain in and enhance their fellowship with God:
1) [Review 1 Jn 1:7, 9; 2:1-3, 5-6, 10, 15, 23b, 24-25]:
(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 2:1 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 [carefully] keep His commandments.
(1 Jn 2:5 YLT) and whoever may [be careful to] 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 2:12 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 2:23b NKJV) he who acknowledges [in the sense of believes in] 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 2:24).
(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 unto eternal life 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, which was not found in God's Word, (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" implies an ongoing attempt to deceive the believers in the Jerusalem Church. 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).
S) (1 Jn 2:27) AS FOR JOHN'S READERSHIP, AND ALL CHILDREN OF GOD, BORN OF GOD, THE ANOINTING OF THE HOLY SPIRIT REMAINS IN THEM. THEY HAVE NO NEED FOR OTHERS TO TEACH THEM IN THE SENSE OF CONFIRMING THE TRUTH OR FALSEHOOD OF WHAT THEY HAVE LEARNED FROM ABIDING IN, I.E., FROM PERSONAL STUDY OF GOD'S WORD AND FROM WHAT THEY HEARD FROM THE APOSTLES AND FROM OTHERS SUCH AS THE ANTICHRISTS. AS THE SPIRIT OF GOD TEACHES THEM ABOUT ALL THINGS AND SINCE WHAT HE TEACHES IS TRUE AND IS NOT A LIE, THEN AS THEY REMAIN IN HIS TEACHING THEY ABIDE IN HIM
(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."
Manuscript Evidence for 1 Jn 2:27:
*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 can neither be referring to all children of God, born of God, nor
limited to mature believers, nor limited to leaders in the congregation:
as not needing human teachers to teach them anything - that they only need
the Holy Spirit to teach them, as some contend. It is God's system for
everyone in this age, day by day, to be taught / abide in / be corrected
by / be reproved by, (etc.) God's word through human teachers and personal
study via the normative rules of language, context and logic - without
imposing undue, unintended meanings to it.
- each point 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 Epistle of First John is replete with statements that conclude that children of God, born of God are to abide in God's Word through personal study, and instruction by apostles. Furthermore, Scripture teaches that the spiritual gifts of apostle, pastor and teacher are part of God's system in this age to teach, rebuke, correct and train in righteousness. So all children of God, born of God are to be taught by human teachers, not just those who are less mature, (ref. 2 Ti 3:16; Eph 4:11-14; Ac 20:28). Formerly, 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 children of God, born of God. He is teaching his readers and all children of God, born of God - 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 children of God, born of God in view: "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) 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
abiding in what they have learned and being corrected and reproved through
human teachers and personal study as verified as true via the leading of
the Holy Spirit - the system that God established by which all individuals
in this age are to learn God's Word with few exceptions
.
(5) The reason why John wrote his epistle was to instruct and warn the entire congregation in the Jerusalem Church and all children of God, born of God - of not falling prey to unbiblical teaching such as from the antichrists. The following verses have all children of God, born of God in the congregation in view continuing throughout the chapter: 1 Jn 2:1; 1 Jn 2:12-14; 1 Jn 2:18; 1 Jn 2:20-21: 1 Jn 2:24; 1 Jn 2:25; 1 Jn 2:28-29.
(6) No child of God, born of God 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 this is a key reason for John to write this epistle. No child of God, born of God has the capacity of sinless perfection - of having perfect moments of following the teaching / guidance of the Holy Spirit, (ref. 1 Jn 1:8, 10; 2:1; 2:1). Therefore, children of God, born of God are often inspired / directed by the Holy Spirit to intervene with fellow children of God, born of God, even apostles, to redirect them toward the Holy Spirit's leading which those wayward children of God, born of God 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 21:13 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 21:14 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 the entire congregation of 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]." =
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
This is true when children of God, born of God endeavor to abide in the
Son of God, Jesus Christ.
So John stipulates in 1 Jn 2:28 a formidable reason why children of God, born of God 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, Christ's judgment of the lives of all children of God, born of
God of this age will occur in heaven before His Second Coming - 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, (Greek, "elthE"),
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 / children of God, born of God 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 will all face Jesus Christ in judgment of their 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 children of God, born of God of this age 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 Absolute Righteousness
of God and consequently in His Son for eternal life 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 child of God, born of God, (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 not continue to know
that God is Absolutely Righteous.
The second phrase, 1 Jn 2:29b, indicates that those children of God, born of God who "know that God is righteous" are able to discern righteous acts in others by observing their behavior. And it indicates that those doing the righteous acts are themselves born of God. 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. 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). Nevertheless a child of God, born of God remains saved because God has promised it:
(1 Jn 2:25 NKJV) "And this is the promise that He has promised us - eternal life."
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 children of God, born of God must exercise faith in order to believe in His 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 child of God, born of God;
and since John referred to the antichrists' 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 Absolutely Righteous;
then John has evidently in mind in 1 Jn 2:29 that his readers - children of God, born of God 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). And 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 if a child of God, born of God does stand firm in the faith that God is Absolutely Righteous then author John wrote "you know that everyone also who [does acts of] righteousness is born of Him, i.e., born of God, (ref. 1 Jn 3:9; 4:7; 5:1, 4, 18 [twice]). The word rendered "also" implies that the child of God, born of God who continues to acknowledge God's Absolute Righteousness can do acts of righteousness himself and can discern the righteous acts of other children of God, born of God and determine that they are also born of God.
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: For Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
On the other
hand, this is conditioned upon the accuracy of what children of God, born
of God think another is saying and doing. Appearances due to the lack of
the knowledge of details behind what is observed can be deceiving. And
children of God, born of God neither have God's Absolute Knowledge of
another's eternal and temporal position with Him, nor what God knows about
another's understanding, motivation and faith. And this is further limited
by what the child of God, born of God has as an accurate understanding of
what Scripture teaches on the matter at hand - in accordance with their
faithfulness in following the rules by which the words of God's Word were
composed .
2) [Review of First John relative to 1 Jn 2:29]:
a) study / abide in God's Word - be careful to keep His commandments, and thereby abide in God / Jesus Christ - hence walk in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23);
b) determine what to say to others from Scripture, (1 Jn 2:14, 24);
c) care for the unsaved and share their faith with them with an agapE, godly love, (1 Jn 2:24; Mt 28:19-20);
d) express agapE, godly love toward the brethren and thereby affirm to themselves that by the grace of God they know God and are born of God and that they know that God's love is perfected / made complete in them, (1 Jn 2:10; 3:14, 18-19; 4:7-12);
e) confess their sins while walking in the Light of God's Absolute Righteousness, (1 Jn 1:5-10);
f) be assured because they are children of God, born of God that their sins are forgiven unto eternal life and unto temporal fellowship with God, (1 Jn 1:9, 2:12);
g) look forward to Christ's appearing and thereby be assured of their eternal destiny, (1 Jn 2:28; 3:2);
h) not love the world or the things in it, (1 Jn 2:15);
i) know that they are children of God, born of God unto eternal life because the world hates them like it hated Christ - implying that they are endeavoring to abide in God - in His Word, (1 Jn 3:13);
j) confess the Father and the Son - acknowledging truths from Scripture about them, and especially the Son having come in the flesh, (1 Jn 2:23);
k) know that God is Light - that He is Absolute Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
l) know that they are children of God, born of God because they have the sure hope of eternal life fixed upon the Son of God, (1 Jn 2:28; 3:2-3);
m) test the spirits through Scripture to determine if they are from God, (1 Jn 4:1-6); etc.
...................................................................................................................................... (1 Jn 2:29).