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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Here the apostle encourages against sins of infirmity (ver. 1, 2), shows the true knowledge and love of God (ver. 3-6), renews the precept of fraternal love (ver. 7-11), addresses the several ages of Christians (ver. 12-14), warns against worldly love (ver. 15-17), against seducers (ver. 18, 19), shows the security of true Christians (ver. 20-27), and advises to abide in Christ, ver. 28, 29.
Adam Clarke: Commentary on the Bible - 1831
He exhorts them not to sin; yet encourages those who may have fallen, by the hope of mercy through Christ, who is a propitiation for the sins of the whole world, Jo1 2:1, Jo1 2:2. He who knows God keeps his commandments; and he who professes to abide in Christ ought to walk as Christ walked, Jo1 2:3-6. The old and new commandment, that we should walk in the light, and love the brethren, Jo1 2:7-11. The apostle's description of the different states in the family of God; little children, young men, and fathers; and directions to each, Jo1 2:12-15. A statement of what prevails in the world, Jo1 2:16, Jo1 2:17. Cautions against antichrists, Jo1 2:18-23. Exhortations to persevere in what they had received, and to continue to follow that anointing of the Divine Spirit, by which they could discern all men, and know all things necessary to their salvation, and proper to prepare them for eternal glory, Jo1 2:24-29.
Albert Barnes: Notes on the Bible - 1834
2:0: The subjects which are introduced into this chapter are the following:
I. A statement of the apostle that the great object which he had in writing to them was that they should not sin; and yet if they sinned, and were conscious that they were guilty before God, they should not despair, for they had an Advocate with the Father who had made propitiation for the sins of the world, Jo1 2:1-2. This is properly a continuation of what he had said in the close of the pRev_ious chapter, and should not have been separated from that.
II. The evidence that we know God, or that we are His true friends, is to be found in the fact that we keep His commandments, Jo1 2:3-6.
III. The apostle says that what he had been saying was no new commandment, but was what they had always heard concerning the nature of the gospel; but though in this respect the law of love which he meant particularly to enforce was no new commandment, none which they had not heard before, yet in another respect it was a new commandment, for it was one which in its peculiarity was originated by the Saviour, and which he meant to make the characteristic of his religion, Jo1 2:7-11. A large part of the Epistle is taken up in explaining and enforcing this commandment requiring love to the brethren.
IV. The apostle specifies Jo1 2:12-14 various reasons why he had written to them - reasons derived from the unique character of different classes among them - little children, fathers, young men.
V. Each of these classes he solemnly commands not to love the world, or the things that are in the world, for that which constitutes the peculiarity of the "world" as such is not of the Father, and all "that there is in the world is soon to pass away," Jo1 2:15-17.
VI. He calls their attention to the fact that the closing dispensation of the world had come, Jo1 2:18-20. The evidence of this was, that antichrist had appeared.
VII. He calls their attention to the characteristics of the antichrist. The essential thing would be that antichrist would deny that Jesus was the Christ, involving a practical denial of both the Father and the Son. Persons of this character were abroad, and they were in great danger of being seduced by their arts from the way of truth and duty, Jo1 2:21-26.
VIII. The apostle, in the close of the chapter Jo1 2:27-29 expresses the belief that they would not be seduced, but that they had an anointing from above which would keep them from the arts of those who would lead them astray. He earnestly exhorts them to abide in God the Saviour, that when he should appear they might have confidence and not be ashamed at his coming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo1 2:1, He comforts them against the sins of infirmity; Jo1 2:3, Rightly to know God is to keep his commandments; Jo1 2:9, to love our brethren; Jo1 2:15, and not to love the world; Jo1 2:18, We must beware of seducers; Jo1 2:20, from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life.
Geneva 1599
My (1) little children, these things write I unto you, that ye sin not. And if any man sin, we have an (a) advocate with the Father, Jesus Christ the righteous:
(1) It does not follow that we must give our wicked nature free rein, or sin much more freely, because our sins are cleansed by the blood of Christ, but we must rather much more diligently resist sin, and yet we must not despair because of our weakness, for we have an advocate and a purger, Christ Jesus the Just, and therefore acceptable to his Father.
(a) In that be names Christ, he eliminates all others.
John Gill
INTRODUCTION TO 1 JOHN 2
In this chapter the apostle comforts the saints under a sense of sin; urges them to an observance of the commandments of God, in imitation of Christ, particularly to the new commandment of brotherly love, and gives his reasons for it; dehorts them from the love of the world, and the things of it; cautions them against false teachers and antichrists, and exhorts them to abide in Christ, and persevere in the faith of him. He first declares that the end of his writing was to prevent their sinning; but supposing any should fall into sin through infirmity, he comforts them with the consideration of the advocacy of Christ, and of his being the propitiation for the sins both of Jews and Gentiles, 1Jn 2:1, and whereas some persons might boast of their knowledge of Christ, and neglect his commands, he observes, that the keeping of them is the best evidence of true knowledge, and of the sincerity of their love to God, and of their being in Christ; and that such who show no regard to them are liars, and the truth is not in them; and such that profess to be in Christ and abide in him, ought to walk as they have him for an example, 1Jn 2:3, and instances in a particular commandment, to love one another, which on different accounts is called an old and a new commandment, and which has been verified both in Christ and his people; for which a reason is given in the latter, the darkness being past, and the true light shining, 1Jn 2:7, upon which some propositions are founded, as that he that professes to be in the light, and hates his brother, is in darkness to this very moment; and that he that loves his brother is evidently in the light, nor will he easily give or take offence; and that he that hates his brother is not only in darkness, but walks in it, being blinded by it, and so knows not whither he is going, 1Jn 2:9, and this commandment of love the apostle writes to the saints, as distinguished into the several classes of fathers, young men, and children; and urges it on them from the consideration of the blessings of grace peculiar to them; as ancient knowledge to fathers, strength and victory to young men, knowledge of the Father, and remission of sins, to children, 1Jn 2:12, and then he dissuades from the love of worldly things, seeing the love of them is not consistent with the love of God; and seeing the things that are in it are vain and sinful, and are not of God, but of the world; and since the world and its lust pass away, when he that does the will of God abides for ever, 1Jn 2:15, he next observes unto them, that there were many antichrists in the world; which was an evidence of its being the last time; and these he describes as schismatics and apostates from the Christian churches, 1Jn 2:18, but as for the saints he writes to, they were of another character, they were truly Christians, having an anointing from the Holy One, by which they knew all things; nor did the apostle write to them as ignorant, but as knowing persons, and able to distinguish between truth and error, 1Jn 2:20, and then he goes on with his description of antichristian liars, showing that they were such who denied Jesus to be the Messiah, and the relation that is between the Father and the Son, 1Jn 2:22, and closes the chapter with an exhortation to perseverance in the doctrine of Christ; since it was what they had heard from the beginning, and since by so doing they would continue in the Father and in the Son, and besides had the promise of eternal life, 1Jn 2:24, and indeed this was the main thing in view in writing to them concerning seducers, to preserve them from them, though indeed this was in a great measure needless, since the anointing they had received abode in them; and taught them all things, and according as they regarded its teaching they would abide in Christ, 1Jn 2:26, to which he exhorts them from the consideration of that boldness and confidence it would give them at his appearance, who they must know is righteous, and so that everyone that doth righteousness is born of him, 1Jn 2:28.
John Wesley
My beloved children - So the apostle frequently addresses the whole body of Christians. It is a term of tenderness and endearment, used by our Lord himself to his disciples, Jn 13:33. And perhaps many to whom St. John now wrote were converted by his ministry. It is a different word from that which is translated "little children," in several parts of the epistle, to distinguish it from which, it is here rendered beloved children. I write these things to you, that ye may not sin - Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God are levelled against sin, either that it may not be committed, or that it may be abolished. But if any one sin - Let him not lie in sin, despairing of help. We have an advocate - We have for our advocate, not a mean person, but him of whom it was said, "This is my beloved son." Not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous; not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks.
Robert Jamieson, A. R. Fausset and David Brown
THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED. (1Jo. 2:1-29)
(1Jn 5:18.)
My little children--The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1Jn 2:12).
these things-- (1Jn 1:6-10). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [ALFORD]). In order to "walk in the light" (1Jn 1:5, 1Jn 1:7), the first step is confession of sin (1Jn 1:9), the next (1Jn 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL].
And, &c.--connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.
we have an advocate--Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.
advocate--Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.
righteous--As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER].
2:12:1: Որդեա՛կք իմ, զայս գրեմ ձեզ՝ զի մի՛ մեղիցէք. եւ եթէ մեղիցէ ոք, ունիմք բարեխօ՛ս առ Աստուած զՅիսուս Քրիստոս՝ զարդարն եւ զանարատ[3140]. [3140] Ոմանք. Եւ եթէ մեղիցէք ուն՛՛... եւ զանարատն։
1 Որդեակնե՛ր իմ, այս բանը գրում եմ ձեզ, որպէսզի չմեղանչէք. իսկ եթէ մէկը մեղանչի, Աստծու առաջ բարեխօս ունենք Յիսուս Քրիստոսին՝ Արդարին եւ Անարատին.
2 Որդեակներս, այս բաները ձեզի կը գրեմ, որպէս զի մեղք չգործէք եւ եթէ մէկը մեղք գործելու ըլլայ, Հօրը քով բարեխօս ունինք Յիսուս Քրիստոս արդարը։
Որդեակք իմ, զայս գրեմ ձեզ զի մի՛ մեղիցէք. եւ եթէ մեղիցէ ոք, ունիմք բարեխօս առ Աստուած զՅիսուս Քրիստոս, զարդարն [2]եւ զանարատ:

2:1: Որդեա՛կք իմ, զայս գրեմ ձեզ՝ զի մի՛ մեղիցէք. եւ եթէ մեղիցէ ոք, ունիմք բարեխօ՛ս առ Աստուած զՅիսուս Քրիստոս՝ զարդարն եւ զանարատ[3140].
[3140] Ոմանք. Եւ եթէ մեղիցէք ուն՛՛... եւ զանարատն։
1 Որդեակնե՛ր իմ, այս բանը գրում եմ ձեզ, որպէսզի չմեղանչէք. իսկ եթէ մէկը մեղանչի, Աստծու առաջ բարեխօս ունենք Յիսուս Քրիստոսին՝ Արդարին եւ Անարատին.
2 Որդեակներս, այս բաները ձեզի կը գրեմ, որպէս զի մեղք չգործէք եւ եթէ մէկը մեղք գործելու ըլլայ, Հօրը քով բարեխօս ունինք Յիսուս Քրիստոս արդարը։
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2:11: Дети мои! сие пишу вам, чтобы вы не согрешали; а если бы кто согрешил, то мы имеем ходатая пред Отцем, Иисуса Христа, праведника;
2:1  τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, ἰησοῦν χριστὸν δίκαιον·
2:1. Τεκνία (Produceelets) μου, (of-me,"ταῦτα (to-the-ones-these) γράφω (I-scribe) ὑμῖν (unto-ye) ἵνα (so) μὴ (lest) ἁμάρτητε. (ye-might-have-had-un-adjusted-along) καὶ (And) ἐάν (if-ever) τις (a-one) ἁμάρτῃ, (it-might-have-had-un-adjusted-along,"παράκλητον (to-called-beside) ἔχομεν (we-hold) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father,"Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) δίκαιον, (to-course-belonged,"
2:1. filioli mei haec scribo vobis ut non peccetis sed et si quis peccaverit advocatum habemus apud Patrem Iesum Christum iustumMy little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just.
1. My little children, these things write I unto you, that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous:
2:1. My little sons, this I write to you, so that you may not sin. But if anyone has sinned, we have an Advocate with the Father, Jesus Christ, the Just One.
2:1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1: Дети мои! сие пишу вам, чтобы вы не согрешали; а если бы кто согрешил, то мы имеем ходатая пред Отцем, Иисуса Христа, праведника;
2:1  τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, ἰησοῦν χριστὸν δίκαιον·
2:1. filioli mei haec scribo vobis ut non peccetis sed et si quis peccaverit advocatum habemus apud Patrem Iesum Christum iustum
My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just.
2:1. My little sons, this I write to you, so that you may not sin. But if anyone has sinned, we have an Advocate with the Father, Jesus Christ, the Just One.
2:1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Желая предотвратить возможность перетолкования изложенного в 1, 5-10: учения, св. Иоанн Богослов с отеческою трогательностью выразительно напоминает читателям, что написанное им в этих стихах отнюдь не может служить оправданием легкого отношения ко греху и его многоразличным проявлениям, напротив: целью там сказанного является отвращение читателей и христиан вообще от греха: сие пишу вам, да не согрешаете. Но вместе с тем для людей особенно чуткой совести, искренно ищущих свободы от греха и истинного христианского совершенства, но глубоко сознающих греховность человеческой природы, Апостол присоединяет и ободрение в вере во всесильное ходатайство Господа Иисуса Христа, великого и вечного Ходатая (aduocatum) за человечество пред Богом Отцом (ср. 1Тим. 2:5). "Апостол, зная, что природа наша непостоянна и греховна, что влечение ко злу мы всегда носим в себе, что завистник диавол препятствует своими ковами спасению нашему, что посему и примирившиеся уже с Богом через исповедь, если живут невнимательно, не избежат греха, внушает теперь, что, если бы мы пали после прощения грехов, то не должны отчаиваться. Ибо, если обратимся, то можем и опять получить спасение через посредничество Господа Иисуса Христа, потому что Он, ходатайствуя о нас пред Отцом, умилостивит за грехи наши, и не только за наши, но и за грехи всего мира. Апостол сказал это потому, что писал иудеям, сказал для того, чтобы показать, что благотворность покаяния не ограничивается только ими одними, но простирается и на язычников, или что обещание это относится не к одним только современникам, но и ко всем людям последующих веков. Иисуса Христа он называет Ходатаем за нас, умоляющим или уговаривающим Отца... с особенною целью, именно - представить, что Сын имеет одно естество и одну силу со Отцом, и что действие одного из трех пресвятых Лиц общим прочим лицам" (Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ the Propitiation.A. D. 80.
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, v. 1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, &c., ch. i. 9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, &c., v. 1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as ch. iii. 9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come--to God, the Judge of all, Heb. xii. 23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations:-- 1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, v. 2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (v. 2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.
Adam Clarke: Commentary on the Bible - 1831
2:1: My little children - Τεκνια μου· My beloved children; the address of an affectionate father to children whom he tenderly loves. The term also refers to the apostle's authority as their spiritual father, and their obligation to obey as his spiritual children.
That ye sin not - This is the language of the whole Scripture; of every dispensation, ordinance, institution, doctrine, and word of God. Sin not - do not run into ruin; live not so as to promote your own misery; be happy, for it is the will of God that ye should be so; therefore he wills that ye should be holy: holiness and happiness are inseparable; sin and misery are equally so.
And if any man sin - If, through ignorance, inexperience, the violence of temptation, unwatchfulness, etc., ye have fallen into sin, and grieved the Spirit of God, do not continue in the sin, nor under the guilt; do not despair of being again restored to the favor of God; your case, it is true, is deeply deplorable, but not desperate; there is still hope, for -
We have an advocate with the Father - We still have him before the throne who died for our offenses, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.
Albert Barnes: Notes on the Bible - 1834
2:1: My little children - Τεκνια μοῦ Teknia mou. This is such language as an aged apostle would be likely to use when addressing a church, and its use in this Epistle may be regarded as one evidence that John had reached an advanced period of life when he wrote the Epistle.
These things write I unto you - To wit, the things stated in Jo1 1:1.
That ye sin not - To keep you from sin, or to induce you to lead a holy life.
And if any man sin - As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.
We have an advocate with the Father - God only can forgive sin; and though we have no claim on him, yet there is one with him who can plead our cause, and on whom we can rely to manage our interests there. The word rendered "advocate" (παράκλητος paraklē tos - paraclete) is elsewhere applied to the Holy Spirit, and is in every other place where it occurs in the New Testament rendered "comforter," Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7. On the meaning of the word, see the notes at Joh 14:16. As used with reference to the Holy Spirit (Joh 14:16, et al.) it is employed in the more general sense of "helper," or "aid;" and the particular manner in which the Holy Spirit aids us, may be seen stated in the notes at Joh 14:16. As usual here with reference to the Lord Jesus, it is employed in the more limited sense of the word "advocate," as the word is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. Where it is applied to the Lord Jesus, the language is evidently figurative, since there can be no literal pleading for us in heaven; but it is expressive of the great truth that he has undertaken our cause with God, and that he performs for us all that we expect of an advocate and counselor. It is not to be supposed, however, that he manages our cause in the same way, or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client. He does not begin by admitting his guilt, or in any way basing his plea on the conceded fact that he is guilty; his proper business is to show that he is not guilty, or, if he be proved to be so, to see that no injustice shall be done him. The proper business of an advocate in a human court, therefore, embraces two things:
(1) To show that his client is not guilty in the form and manner charged on him. This he may do in one of two ways, either,
(a) by showing that he did not do the act charged on him, as when he is charged with murder, and can prove an alibi, or show that he was not present at the time the murder was committed; or,
(b) by proving that he had a right to do the deed - as, if he is charged with murder, he may admit the fact of the killing, but may show that it was in self-defense.
(2) In case his client is convicted, his office is to see that no injustice is done to him in the sentence; to stand by him still; to avail himself of all that the law allows in his favor, or to state any circumstance of age, or sex, or former service, or bodily health, which would in any way mitigate the sentence.
The advocacy of the Lord Jesus in our behalf, however, is wholly different from this, though the same general object is pursued and sought, the good of those for whom he becomes an advocate. The nature of his advocacy may be stated in the following particulars:
(1) He admits the guilt of those for whom he becomes the advocate, to the full extent charged on them by the law of God, and by their own consciences. He does not attempt to hide or conceal it. He makes no apology for it. He neither attempts to deny the fact, nor to show that they had a right to do as they have done. He could not do this, for it would not be true; and any plea before the throne of God which should be based on a denial of our guilt would be fatal to our cause.
(2) as our advocate, he undertakes to be security that no wrong shall be done to the universe if we are not punished as we deserve; that is, if we are pardoned, and treated as if we had not sinned. This he does by pleading what he has done in behalf of people; that is, by the plea that his sufferings and death in behalf of sinners have done as much to honor the law, and to maintain the truth and justice of God, and to pRev_ent the extension of apostasy, as if the offenders themselves had suffered the full penalty of the law. If sinners are punished in hell, there will be some object to be accomplished by it; and the simple account of the atonement by Christ is, that his death will secure all the good results to the universe which would be secured by the punishment of the offender himself. It has done as much to maintain the honor of the law, and to impress the universe with the truth that sin cannot be committed with impunity. If all the good results can be secured by substituted sufferings which there would be by the punishment of the offender himself, then it is clear that the guilty may be acquitted and saved. Why should they not be? The Saviour, as our advocate, undertakes to be security that this shall be.
(3) as our advocate, he becomes a surety for our good behavior; gives a pledge to justice that we will obey the laws of God, and that he will keep us in the paths of obedience and truth; that, if pardoned, we will not continue to rebel. This pledge or surety can be given in no human court of justice. No man, advocate or friend can give security when one is pardoned who has been convicted of stealing a horse, that he will not steal a horse again; when one who has been guilty of murder is pardoned, that he will never be guilty of it again; when one who has been guilty of forgery is pardoned, that he will not be guilty of it again. If he could do this, the subject of pardon would be attended with much fewer difficulties than it is now. But the Lord Jesus becomes such a pledge or surety for us, Heb 7:22, and hence he becomes such an advocate with the Father as we need.
Jesus Christ the righteous - One who is eminently righteous himself, and who possesses the means of rendering others righteous. It is an appropriate feeling when we come before God in his name, that we come pleading the merits of one who is eminently righteous, and on account of whose righteousness we may be justified and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: little: Jo1 2:12, Jo1 2:13, Jo1 3:7, Jo1 3:18, Jo1 4:4, Jo1 5:21; Joh 13:33, Joh 21:5; Co1 4:14, Co1 4:15; Gal 4:19
these: Jo1 1:3, Jo1 1:4; Ti1 3:14
that: Psa 4:4; Eze 3:21; Joh 5:14, Joh 8:11; Rom 6:1, Rom 6:2, Rom 6:15; Co1 15:34; Eph 4:26; Tit 2:11-13; Pe1 1:15-19, Pe1 4:1-3
And if: Jo1 1:8-10
we have: Rom 8:34; Ti1 2:5; Heb 7:24, Heb 7:25, Heb 9:24
Father: Luk 10:22; Joh 5:19-26, Joh 5:36, Joh 6:27, Joh 10:15, Joh 14:6; Eph 2:18; Jam 1:27, Jam 3:9
the righteous: Jo1 2:29, Jo1 3:5; Zac 9:9; Co2 5:21; Heb 7:26; Pe1 2:22, Pe1 3:18
John Gill
My little children,.... The apostle may address the saints under this character, on account of their regeneration by the Spirit and grace of God, in which they were as newborn babes; and on account of his being the instrument of their conversion, and so was their spiritual father, and therefore calls them his own children; and he might the rather use such a way of speaking, because of his advanced age, being now in his old age, and John the elder in age as well as in office; as well as to show his paternal affection for them, and care of them, and that what he had wrote, or should write, was not from any disrespect, but from pure love to them; and it might serve to put them in mind of their weakness in faith, in knowledge, and spiritual strength, that they might not entertain high notions of themselves, as if they were perfect and without infirmities; and it is easy to observe, that this is one of Christ's expressions, Jn 13:33, from whose lips the apostle took it, whose words and phrases he greatly delighted in, as he seems to do in this, by his frequent use of it; see 1Jn 2:18.
These things write I unto you; concerning the purity and holiness of God, who is light itself; concerning fellowship with him, which no one that lives in sin can have; concerning pardon and cleansing from sin by the blood of Christ, and concerning sin being in them, and they not without it. The Ethiopic version reads, "we write", as in 1Jn 1:4;
that ye sin not; not that he thought they could be entirely without it, either without the being of it, or the commission of it, in thought, word, or deed, for this would be to suppose that which is contrary to his own words, in 1Jn 1:8; but he suggests that the end of his writing on these subjects was, that they might not live in sin, and indulge themselves in a vicious course of living, give up themselves to it, and walk in it, and work it with all greediness: and nothing could be more suitably adapted to such an end than the consideration of the holiness of God, who calls by his grace; and of the necessity of light and grace and holiness in men to communion with him; and of the pardoning grace of God and cleansing blood of Christ, which, when savingly applied, sets men against sin, and makes them zealous of good works; and of the indwelling of sin in the saints, which puts them upon their guard against it:
and if any man sin; as every man does, even everyone that is in the light, and walks in it, and has fellowship with God; everyone that believes in Christ, and is justified through his righteousness, and pardoned by his blood; everyone of the little children; for the apostle is not speaking of mankind in general who sin, for Christ is not an advocate for all that sin, but of these in particular; hence the Arabic version renders it, "if any of you sin"; and this, with the following, he says not to encourage in sin, but to comfort under a sense of it:
we have an advocate with the Father, Jesus Christ the righteous; Christ is an advocate, not for just or righteous persons, for as he came not to call these to repentance, nor to die for them, so such have no need of an advocate, nor is he one for them; but as he came to call sinners, and to save them, and died for them, the just for the unjust, so he is an advocate, and makes intercession for transgressors; and not for all men, though they have all sinned; not for the world, or those so called in distinction from the persons given him by his Father, for these he prays not; but for all the elect, and whatsoever charges are brought against them he answers to them, and for them; and for all that believe in him, be they weak or strong, even for the apostles as well as others; for they were not without sin, were men of like passions as others, and carried about with them a body of sin, and had their daily infirmities, and so needed an advocate as others; and hence John says, "we have an advocate", &c. but then Christ is not an advocate for sin, though for sinners; he does not vindicate the commission of sin, or plead for the performance of it; he is no patron of iniquity; nor does he deny that his clients have sinned, or affirm that their actions are not sins; he allows in court all their sins, with all their aggravated circumstances; nor does he go about to excuse or extenuate them; but he is an advocate for the non-imputation of them, and for the application of pardon to them: he pleads in their favour, that these sins have been laid upon him, and he has bore them; that his blood has been shed for the remission of them, and that he has made full satisfaction for them; and therefore in justice they ought not to be laid to their charge; but that the forgiveness of them should be applied unto them, for the relief and comfort of their burdened and distressed consciences: and for this he is an advocate for his poor sinning people "with the Father"; who being the first Person, and the Son the advocate, and the Spirit sustaining a like character, is only mentioned; and he being God against whom sin is committed, and to whom the satisfaction is made; and the rather, as he is the Father of Christ, and of those for whom he is an advocate; seeing it may be concluded that his pleadings will be with success, since he is not only related to him, and has an interest in him himself, but the persons also, whose patron he is, are related to him, and have a share in his paternal affection and care: moreover, this phrase, as it expresses the distinct personality of Christ from the Father, so his being with him in heaven at his right hand, and nearness to him; where he discharges this office of his, partly by appearing in person for his people in the presence of God; and partly by carrying in and presenting their confessions of sin, and their prayers for the fresh discoveries and applications of pardoning grace, which he offers up to his Father with the sweet incense of his mediation; and chiefly by pleading the virtue of his blood, righteousness, and sacrifice, which are carried within the vail, and are always in sight, and call aloud for peace and pardon; as also by answering and removing the charges and accusations of the court adversary, the accuser of the brethren, the devil; as well as by the declarations of his will, demanding in point of justice, in consideration of his sufferings and death, that such and such blessings be bestowed upon his people, as pardon, righteousness, grace, and supplies of grace, and at last glory; and by applying these benefits to their souls as a "comforter", which the word here used also signifies, and is so rendered, Jn 14:16; and by the Arabic version here. Now the saints have but one advocate, and that is enough for them; the apostle does not say we have advocates, but "an advocate"; not angels, nor saints departed, but Jesus Christ only, who is the one Mediator between God and man, Ti1 2:5, and he is a continual one, he ever lives to make intercession; his blood is always speaking, and he always pleading; and therefore it is said "we have", not we have had, or we shall have an advocate and he is a prevalent one, he is always heard, he thoroughly pleads the cause he undertakes, and ever carries it; which is owing to the dignity of his person, his interest with his Father, and the virtue and value of his sacrifice: and he every way fit for such a work, for he is "righteous"; not only in his natures, both divine and human, but in his office, as Mediator, which he faithfully and righteously performs; he is a very proper person to plead for guilty persons, which he could not do if he himself was guilty; but he is so holy and righteous that nothing can be objected to him by God; and it need not be doubted by men that he will act the faithful part to them, and righteously serve them and their cause; and it is moreover his righteousness which he has wrought out, and is imputed to them, that carries the cause for them; and therefore this character of Christ fitly added, as is also the following. The Jews (i) have adopted the word in the text into their language, but have applied it to a different purpose, to alms deeds, repentance, and good works. Much more agreeably Philo the Jew (k) speaks of the son of perfect virtue, "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.
(i) Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1. (k) De Vita Mosis, l. iii. p. 673.
2:22:2: եւ նա՛ է քաւութիւն մեղաց մերոց. եւ ոչ եթէ մերոցն միայն՝ այլ ամենայն աշխարհի[3141]։ [3141] Ոմանք. Այլ եւ ամենայն աշխարհի։
2 եւ նա՛ է քաւութիւնը մեր մեղքերի, եւ ոչ միայն մեր մեղքերի, այլեւ՝ ամբողջ աշխարհի:
2 Անիկա մեր մեղքերուն քաւութիւն է եւ ո՛չ միայն մերիններուն, հապա բոլոր աշխարհին ալ։
եւ նա է քաւութիւն մեղաց մերոց, եւ ոչ եթէ մերոցն միայն, այլ եւ ամենայն աշխարհի:

2:2: եւ նա՛ է քաւութիւն մեղաց մերոց. եւ ոչ եթէ մերոցն միայն՝ այլ ամենայն աշխարհի[3141]։
[3141] Ոմանք. Այլ եւ ամենայն աշխարհի։
2 եւ նա՛ է քաւութիւնը մեր մեղքերի, եւ ոչ միայն մեր մեղքերի, այլեւ՝ ամբողջ աշխարհի:
2 Անիկա մեր մեղքերուն քաւութիւն է եւ ո՛չ միայն մերիններուն, հապա բոլոր աշխարհին ալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Он есть умилостивление за грехи наши, и не только за наши, но и за [грехи] всего мира.
2:2  καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου.
2:2. καὶ (and) αὐτὸς (it) ἱλασμός (a-conciliating-of) ἐστιν (it-be) περὶ (about) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) ἡμῶν, (of-us,"οὐ (not) περὶ (about) τῶν (of-the-ones) ἡμετέρων ( of-ours ) δὲ (moreover) μόνον (to-alone,"ἀλλὰ (other) καὶ (and) περὶ (about) ὅλου (of-whole) τοῦ (of-the-one) κόσμου. (of-a-configuration)
2:2. et ipse est propitiatio pro peccatis nostris non pro nostris autem tantum sed etiam pro totius mundiAnd he is the propitiation for our sins: and not for ours only, but also for those of the whole world.
2. and he is the propitiation for our sins; and not for ours only, but also for the whole world.
2:2. And he is the propitiation for our sins. And not only for our sins, but also for those of the whole world.
2:2. And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.
And he is the propitiation for our sins: and not for our' s only, but also for [the sins of] the whole world:

2: Он есть умилостивление за грехи наши, и не только за наши, но и за [грехи] всего мира.
2:2  καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου.
2:2. et ipse est propitiatio pro peccatis nostris non pro nostris autem tantum sed etiam pro totius mundi
And he is the propitiation for our sins: and not for ours only, but also for those of the whole world.
2:2. And he is the propitiation for our sins. And not only for our sins, but also for those of the whole world.
2:2. And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: And he is the propitiation - 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, Amo 8:14. חטאת chattath, a sacrifice for sin, Eze 44:27. כפור kippur, an atonement, Num 5:8. See the note on Rom 3:25, and particularly the note on Luk 18:13. The word is used only here and in Jo1 4:10.
And not for ours only - It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for All Mankind; and the attempt to limit this is a violent outrage against God and his word.
For the meaning of the word παρακλητος, which we here translate advocate, see the note on Joh 14:16.
From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.
Albert Barnes: Notes on the Bible - 1834
2:2: And he is the propitiation for our sins - The word rendered "propitiation" (ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in Jo1 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastē rion occurs in Rom 3:25, rendered "propitiation" - "whom God hath set forth to be a propitiation through faith in his blood;" and in Heb 9:5, rendered mercy-seat - "shadowing the mercy-seat." The verb ἱλάσκομαι hilaskomai occurs also in Luk 18:3 - God be merciful to me a sinner;" and Heb 2:17 - "to make reconciliation for the sins of the people." For the idea expressed by these words, see the notes at Rom 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are:
(1) that his will has been disregarded, and his law violated, and that he has reason to be offended with us;
(2) that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;
(3) that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,
(4) that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away.
This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things - what is not done, and what is.
I. There are certain things which do not enter into the idea of propitiation. They are such as these:
(a) That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it.
(b) It does not change God; it does not make Him a different being from what He was before; it does not buy Him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind.
(c) The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question.
When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it.
II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God: it does whatever is necessary to be done to maintain the honor of His law, His justice, and His truth; it makes it consistent for Him to offer pardon - that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases Him, or turns away His anger, or renders Him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that pRev_ented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us.
And not for our's only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world.
But also for the sins of the whole world - The phrase "the sins of" is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, "the whole world," is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the "propitiation for the sins of the whole world" in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things:
(1) that the atonement in its own nature is adapted to all people, or that it is as much fitted to one individual, or one class, as another;
(2) that it is sufficient in merit for all; that is, that if anymore should be saved than actually will be, there would be no need of any additional suffering in order to save them;
(3) that it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one easier than that of another.
It so magnified the law, so honored God, so fully expressed the divine sense of the evil of sin in respect to all people, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, see the Co2 5:14 note, and Heb 2:9 note.
(See also the Supplementary notes at these passages, for a general Rev_iew of the argument regarding the extent of atonement.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: he is: Jo1 1:7, Jo1 4:10; Rom 3:25, Rom 3:26; Pe1 2:24, Pe1 3:18
for the: Jo1 4:14, Jo1 5:19; Joh 1:29, Joh 4:42, Joh 11:51, Joh 11:52; Co2 5:18-21; Rev 12:9
Geneva 1599
And he is the (b) propitiation for our sins: and not for ours only, but also for [the sins of] the (c) whole world.
(b) Reconciliation and intercession go together, to give us to understand that he is both advocate and high priest.
(c) For men of all sorts, of all ages, and all places, so that this benefit being not to the Jews only, of whom he speaks as appears in (1Jn 2:7) but also to other nations.
John Gill
And he is the propitiation for our sins,.... For the sins of us who now believe, and are Jews:
and not for ours only; but for the sins of Old Testament saints, and of those who shall hereafter believe in Christ, and of the Gentiles also, signified in the next clause:
but also for the sins of the whole world; the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jews only, for John was a Jew, and so were those he wrote unto, but for the Gentiles also. Nothing is more common in Jewish writings than to call the Gentiles "the world"; and , "the whole world"; and , "the nations of the world" (l); See Gill on ; and the word "world" is so used in Scripture; see Jn 3:16; and stands opposed to a notion the Jews have of the Gentiles, that , "there is no propitiation for them" (m): and it is easy to observe, that when this phrase is not used of the Gentiles, it is to be understood in a limited and restrained sense; as when they say (n),
"it happened to a certain high priest, that when he went out of the sanctuary, , "the whole world" went after him;''
which could only design the people in the temple. And elsewhere (o) it is said,
"amle ylwk, "the "whole world" has left the Misna, and gone after the "Gemara";''
which at most can only intend the Jews; and indeed only a majority of their doctors, who were conversant with these writings: and in another place (p),
"amle ylwk, "the whole world" fell on their faces, but Raf did not fall on his face;''
where it means no more than the congregation. Once more, it is said (q), when
"R. Simeon ben Gamaliel entered (the synagogue), , "the whole world" stood up before him;''
that is, the people in the synagogue: to which may be added (r),
"when a great man makes a mourning, , "the whole world" come to honour him;''
i.e. a great number of persons attend the funeral pomp: and so these phrases, , "the whole world" is not divided, or does not dissent (s); , "the whole world" are of opinion (t), are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" (u), only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Lk 2:1; and so it is in this epistle, 1Jn 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, 1Jn 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will not pray for Jn 17:9, and consequently is not a propitiation for them. Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy and propitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfort would it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of the apostles and other saints, but for the sins of every individual in the world, even of these that are in hell? Would it not be natural for persons in such circumstances to argue rather against, than for themselves, and conclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that this might, and would be their case. In what sense Christ is a propitiation; see Gill on Rom 3:25. The Jews have no notion of the Messiah as a propitiation or atonement; sometimes they say (w) repentance atones for all sin; sometimes the death of the righteous (x); sometimes incense (y); sometimes the priests' garments (z); sometimes it is the day of atonement (a); and indeed they are in the utmost puzzle about atonement; and they even confess in their prayers (b), that they have now neither altar nor priest to atone for them; See Gill on 1Jn 4:10.
(l) Jarchi in Isa. liii. 5. (m) T. Hieros. Nazir, fol. 57. 3. Vid. T. Bab. Succa, fol. 55. 2. (n) T. Bab. Yoma, fol. 71. 2. (o) T. Bab. Bava Metzia, fol. 33. 2. (p) T. Bab. Megilla, fol. 22. 2. (q) T. Bab. Horayot, fol. 13. 2. (r) Piske Toseph. Megilla, art. 104. (s) T. Bab. Cetubot, fol. 90. 2. & Kiddushin, fol. 47. 2. & 49. 1. & 65. 2. & Gittin, fol. 8. 1. & 60. 2. (t) T. Bab. Kiddushin, fol. 48. 1. (u) Maimon. Hilch. Tephilla, c. 11. sect. 16. (w) Zohar in Lev. fol. 29. 1. (x) Ib. fol. 24. 1. T. Hieros. Yoma, fol. 38. 2. (y) T. Bab. Zebachim, fol. 88. 2. & Erachin, fol. 16. 1. (z) T. Bab. Zebachim, ib. T. Hieros. Yoma, fol. 44. 2. (a) T. Bab. Yoma, fol. 87. 1. & T. Hieros. Yoma, fol. 45. 2, 3. (b) Seder Tephillot, fol. 41. 1. Ed. Amsterd.
John Wesley
And he is the propitiation - The atoning sacrifice by which the wrath of God is appeased. For our sins - Who believe. And not for ours only, but also for the sins of the whole world - Just as wide as sin extends, the propitiation extends also .
Robert Jamieson, A. R. Fausset and David Brown
And he--Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1Cor 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [BISHOP PEARSON]. The only other place in the New Testament where Greek "propitiation" occurs, is 1Jn 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Ezek 44:29, to the sin offering. In Rom 3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.
and--Greek, "yet."
ours--believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (1Jn 5:21).
also for the sins of the whole world--Christ's "advocacy" is limited to believers (1Jn 2:1; 1Jn 1:7): His propitiation extends as widely as sin extends: see on 2Pet 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare 1Jn 4:14; and "the whole world," 1Jn 5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER].
2:32:3: Եւ յայսմիկ գիտեմք՝ եթէ ծանեաք զնա, եթէ զպատուիրա՛նս նորա պահիցեմք։
3 Եթէ նրա պատուիրանները պահենք, դրանով իսկ գիտենք, թէ ճանաչեցինք նրան:
3 Եթէ անոր պատուիրանքները պահենք, այն ատեն կը գիտնանք թէ զանիկա կը ճանչնանք։
Եւ յայսմիկ գիտեմք եթէ ծանեաք զնա, եթէ զպատուիրանս նորա պահիցեմք:

2:3: Եւ յայսմիկ գիտեմք՝ եթէ ծանեաք զնա, եթէ զպատուիրա՛նս նորա պահիցեմք։
3 Եթէ նրա պատուիրանները պահենք, դրանով իսկ գիտենք, թէ ճանաչեցինք նրան:
3 Եթէ անոր պատուիրանքները պահենք, այն ատեն կը գիտնանք թէ զանիկա կը ճանչնանք։
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2:33: А что мы познали Его, узнаём из того, что соблюдаем Его заповеди.
2:3  καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν.
2:3. Καὶ (And) ἐν (in) τούτῳ (unto-the-one-this) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) ἐγνώκαμεν (we-had-come-to-acquaint) αὐτόν, (to-it,"ἐὰν (if-ever) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it) τηρῶμεν. (we-might-keep-unto)
2:3. et in hoc scimus quoniam cognovimus eum si mandata eius observemusAnd by this we know that we have known him, if we keep his commandments.
3. And hereby know we that we know him, if we keep his commandments.
2:3. And we can be sure that we have known him by this: if we observe his commandments.
2:3. And hereby we do know that we know him, if we keep his commandments.
And hereby we do know that we know him, if we keep his commandments:

3: А что мы познали Его, узнаём из того, что соблюдаем Его заповеди.
2:3  καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν.
2:3. et in hoc scimus quoniam cognovimus eum si mandata eius observemus
And by this we know that we have known him, if we keep his commandments.
2:3. And we can be sure that we have known him by this: if we observe his commandments.
2:3. And hereby we do know that we know him, if we keep his commandments.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Высказав основной догмат Христовой христианской веры о Христе, как Искупителе и Ходатае человечества и всего мира, Апостол теперь указывает то непременное условие, при котором ходатайство Спасителя будет действенно и спасительно для нас, - именно соблюдение заповедей Его, деятельное осуществление Его заветов, а не одно только интеллектуальное познание Его. Имея, по-видимому, в виду каких-то лжеучителей, хвалившихся своим христианским ведением, но ничего не делавших для проведения этого знания в жизнь (ст. 4-6), Апостол со всею силою настаивает на том, что правильное отношение человека к Богу и чистота самого ведения его обнаруживаются только из соответственного жизненного поведения человека.

Соблюдение нами заповедей Божиих (ст. 3-5) служит лучшим доказательством того, что мы знаем Бога. При этом жизненною связью между Богосознанием и соблюдением заповедей является истинная христианская любовь. "Совершенная любовь, говорит, доказывается делами. Но как бывает, что иной (по-видимому) правильно и точно соблюдает заповеди, а внутреннее его расположение нечисто, почему он далек от Бога; то Апостол говорит, что присвоившийся Богу должен и жить так, как требует близость к Богу... И от противного подтверждает то же, употребляя самое полное доказательство" (блаж. Феофил.). Постоянным образцом жизненного поведения должен быть Христос Спаситель, осуществивший волю Божию во всей полноте (ст. 6. см. 1Пет. 2:21; Ин 8:29; 17:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Duty.A. D. 80.
3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.

These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges--his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.

I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, v. 3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. 4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, &c., Rom. ii. 17, &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.

II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, v. 5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so v. 15, The love of (to) the Father is not in him; so ch. iii. 17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (v. 5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, v. 6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, John xv. 14.
Adam Clarke: Commentary on the Bible - 1831
2:3: And hereby we do know that we know him - If we keep the commandments of God, loving him with all our heart, and our neighbor as ourselves, we have the fullest proof that we have the true saving knowledge of God and his Christ. The Gnostics pretended to much knowledge, but their knowledge left them in possession of all their bad passions and unholy habits; they, therefore, gave no proof that they had known either God or his Son Jesus - nor is any man properly acquainted with God, who is still under the power of his sins.
Albert Barnes: Notes on the Bible - 1834
2:3: And hereby we do know that we know him - To wit, by that which follows, we have evidence that we are truly acquainted with him, and with the requirements of his religion; that is, that we are truly his friends. The word "him" in this verse, seems to refer to the Saviour. On the meaning of the word "know," see the notes at Joh 17:3. The apostle had stated in the pRev_ious part of this Epistle some of the leading points Rev_ealed by the Christian religion, and he here enters on the consideration of the nature of the evidence required to show that we are personally interested in it, or that we are true Christians. A large part of the Epistle is occupied with this subject. The first, the grand evidence - that without which all others would be vain - he says is, that we keep his commandments.
If we keep his commandments - See the notes at Joh 14:15. Compare Joh 14:23-24; Joh 15:10, Joh 15:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: hereby: Jo1 2:4-6, Jo1 3:14, Jo1 3:19, Jo1 4:13, Jo1 5:19
we know: Isa 53:11 *Heb: Joh 17:3; Co2 4:6
if we: Jo1 3:22, Jo1 3:23, Jo1 5:3; Psa 119:6, Psa 119:32; Luk 6:46; Joh 14:15, Joh 14:21-24, Joh 15:10, Joh 15:14; Th1 4:1, Th1 4:2; Heb 5:9; Rev 22:14
Geneva 1599
(2) And hereby we do know that we (e) know him, (e) if we keep his commandments.
(2) He returns to the testimony of our union with God, that is, to sanctification, declaring what it is to walk in the light, that is, to keep God's commandments. By this it follows that holiness does not consist in those things which men have devised, neither in a vain profession of the gospel.
(d) This must be understood of such a knowledge as has faith with it, and not of a common knowledge.
(e) For the tree is known by the fruit.
John Gill
And hereby we do know that we know him,.... Either the Father, with whom Christ is an advocate; not as the God of nature, and by the light of it, nor as the lawgiver and Judge of the whole earth, and by the law of Moses; but as the God of all grace, as a God pardoning iniquity, transgression, and sin, as the Father of Christ, and as in him by the Gospel; and this not in a mere notional and speculative way, but with love and affection; not with fear and trembling, as devils know him, nor in theory, as formal professors and hypocrites, but with a knowledge, joined with hearty love of him, and cheerful obedience to him: or else Christ, the advocate and propitiation for sin; and him also, not with a mere notional knowledge of his person and offices, which carnal men and devils themselves have of him, but with that which is spiritual, special, and saving, being from the Spirit and grace of God; and regards Christ as a Saviour, as a propitiatory sacrifice for sin, and an advocate with God the Father; and by which he is approved as such, to the rejection of all other savours, sacrifices, and advocates; and is trusted, confided, and believed in as such, and affectionately loved, and that above all others, in sincerity and truth; and is readily obeyed in his word and ordinances; for where there is true knowledge of Christ, there is faith in him; and where there is faith in him, there is love to him, for faith works by love; and where there is love to him, there will be an observance of his commands; and this is here made the evidence of the true knowledge of him: for it follows,
if we keep his commandments; not the commandments of men, for the keeping of them arises from ignorance of God, and is a proof of it; nor the commandments of the ceremonial law, which are abolished, particularly circumcision, which is opposed to the keeping of the commandments of God, 1Cor 7:19; but either those of the moral law, and which are more particularly the commandments of God the Father; the observance of which, though it cannot be with perfection, yet being in faith, and from love to God, and with a view to his glory, is an evidence of the true knowledge of him and of his will: or else those commandments, which are more especially the commandments of Christ Jesus; such as the ordinances of baptism and the Lord's supper, which are peculiar to the Gospel dispensation; and which being kept as they were delivered by Christ, and in his name and strength, and to his glory, without depending on them for life and salvation, is an argument and proof of the right knowledge of him; and particularly his new commandment of loving one another may be chiefly designed, that being what the apostle has greatly in view throughout this epistle; now let it be observed, that keeping of the commands of God, or Christ, is not the knowledge of either of them itself, for much may be done in an external way, yet neither God nor Christ be spiritually and savingly known; nor is it the cause of such knowledge, for that is owing to the Spirit and grace of God; but is an effect or consequence of spiritual knowledge, and so an evidence of it; hereby is not the knowledge itself, but the knowledge of that knowledge, that is, that it is true and genuine.
John Wesley
And hereby we know that we truly and savingly know him - As he is the advocate, the righteous, the propitiation. If we keep his commandments - Particularly those of faith and love.
Robert Jamieson, A. R. Fausset and David Brown
hereby--Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (1Jn 2:4, 1Jn 2:13-14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (1Jn 2:1, 1Jn 2:29); our "Advocate and Intercessor."
keep--John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.
commandments--injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.
2:42:4: Որ ասիցէ՝ եթէ ծանեայ զնա, եւ զպատուիրանս նորա ո՛չ պահիցէ, սո՛ւտ է, եւ ճշմարտութիւն ՚ի նմա ո՛չ գոյ։
4 Ով ասում է, թէ՝ ճանաչեցի նրան, բայց նրա պատուիրանները չի պահում, սուտ է, եւ նրա մէջ ճշմարտութիւն չկայ:
4 Ան որ կ’ըսէ թէ «Ես զանիկա ճանչցայ» ու անոր պատուիրանքները չի պահեր, ստախօս է ու անոր մէջ ճշմարտութիւն չկայ։
Որ ասիցէ եթէ` Ծանեայ զնա, եւ զպատուիրանս նորա ոչ պահիցէ, սուտ է եւ ճշմարտութիւն ի նմա ոչ գոյ:

2:4: Որ ասիցէ՝ եթէ ծանեայ զնա, եւ զպատուիրանս նորա ո՛չ պահիցէ, սո՛ւտ է, եւ ճշմարտութիւն ՚ի նմա ո՛չ գոյ։
4 Ով ասում է, թէ՝ ճանաչեցի նրան, բայց նրա պատուիրանները չի պահում, սուտ է, եւ նրա մէջ ճշմարտութիւն չկայ:
4 Ան որ կ’ըսէ թէ «Ես զանիկա ճանչցայ» ու անոր պատուիրանքները չի պահեր, ստախօս է ու անոր մէջ ճշմարտութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Кто говорит: 'я познал Его', но заповедей Его не соблюдает, тот лжец, и нет в нем истины;
2:4  ὁ λέγων ὅτι ἔγνωκα αὐτόν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν·
2:4. ὁ (The-one) λέγων (forthing) ὅτι (to-which-a-one,"Ἔγνωκα (I-had-come-to-acquaint) αὐτόν (to-it,"καὶ (and) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it) μὴ (lest) τηρῶν (keeping-unto,"ψεύστης (a-falsifier) ἐστίν, (it-be,"καὶ (and) ἐν (in) τούτῳ (unto-the-one-this) ἡ (the-one) ἀλήθεια (an-un-secluding-of) οὐκ (not) ἔστιν: (it-be)
2:4. qui dicit se nosse eum et mandata eius non custodit mendax est in hoc veritas non estHe who saith that he knoweth him and keepeth not his commandments is a liar: and the truth is not in him.
4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him:
2:4. Whoever claims that he knows him, and yet does not keep his commandments, is a liar, and the truth is not in him.
2:4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him:

4: Кто говорит: 'я познал Его', но заповедей Его не соблюдает, тот лжец, и нет в нем истины;
2:4  ὁ λέγων ὅτι ἔγνωκα αὐτόν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν·
2:4. qui dicit se nosse eum et mandata eius non custodit mendax est in hoc veritas non est
He who saith that he knoweth him and keepeth not his commandments is a liar: and the truth is not in him.
2:4. Whoever claims that he knows him, and yet does not keep his commandments, is a liar, and the truth is not in him.
2:4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: He that saith, I know him - This is a severe blow against those false teachers, and against all pretenders to religious knowledge, who live under the power of their sins; and against all Antinomians, and false boasters in the righteousness of Christ as a covering for their personal unholiness. They are all liars, and no truth of God is in them.
Albert Barnes: Notes on the Bible - 1834
2:4: He that saith, I know Him - He who professes to be acquainted with the Saviour, or who professes to be a Christian.
And keepeth not his commandments - What he has appointed to be observed by his people; that is, he who does not obey him.
Is a liar - Makes a false profession; professes to have that which he really has not. Such a profession is a falsehood, because there can be no true religion where one does not obey the law of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: that saith: Jo1 2:9, Jo1 1:6, Jo1 1:8, Jo1 1:10, Jo1 4:20; Jam 2:14-16
I know: Hos 8:2, Hos 8:3; Tit 1:16
is a: Jo1 1:6, Jo1 1:8
Geneva 1599
(3) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
(3) Holiness, that is, a life ordered according to the prescript of God's commandments, however weak we are, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.
John Gill
He that saith I know him,.... God or Christ, as the Gnostics did, who pretended to great, even perfect, knowledge of divine things:
and keepeth not his commandments; which the above persons had no regard to, and as many who profess great light and knowledge in our days show no concern for:
is a liar; he contradicts what he says, and gives the lie to it; for though in words he professes to know God, in works he denies him, and which betrays his ignorance of him:
and the truth is not in him; there is no true knowledge of God and Christ in him; nor is the truth of the Gospel in his heart, however it may be in his head; nor is the truth of grace in him, for each of these lead persons to obedience. The Ethiopic version renders it, "the truth of God is not with him"; See Gill on 1Jn 1:8.
Robert Jamieson, A. R. Fausset and David Brown
I know--Greek, "I have knowledge of (perfect) Him." Compare with this verse 1Jn 1:8.
2:52:5: Իսկ որ պահէ զբան նորա, արդարեւ ՚ի նմա՛ է կատարեալ սէ՛րն Աստուծոյ. այսուիկ ճանաչեմք՝ եթէ ՚ի նմա՛ եմք[3142]։ [3142] Ոմանք. Իսկ որ պահիցէ զբան... ՚ի նմա կատարեալ է սէրն։
5 Իսկ ով պահում է նրա խօսքը, Աստծու սէրը նրա մէջ ճշմարտապէս կատարեալ է. եւ սրանով ենք ճանաչում, որ Նրա մէջ ենք:
5 Բայց ան որ անոր խօսքը կը պահէ, իրաւցնէ անոր մէջ կատարեալ է Աստուծոյ սէրը ու ատով կը ճանչնանք թէ անոր մէջ ենք։
Իսկ որ պահէ զբան նորա, արդարեւ ի նմա կատարեալ է սէրն Աստուծոյ. այսուիկ ճանաչեմք եթէ ի նմա եմք:

2:5: Իսկ որ պահէ զբան նորա, արդարեւ ՚ի նմա՛ է կատարեալ սէ՛րն Աստուծոյ. այսուիկ ճանաչեմք՝ եթէ ՚ի նմա՛ եմք[3142]։
[3142] Ոմանք. Իսկ որ պահիցէ զբան... ՚ի նմա կատարեալ է սէրն։
5 Իսկ ով պահում է նրա խօսքը, Աստծու սէրը նրա մէջ ճշմարտապէս կատարեալ է. եւ սրանով ենք ճանաչում, որ Նրա մէջ ենք:
5 Բայց ան որ անոր խօսքը կը պահէ, իրաւցնէ անոր մէջ կատարեալ է Աստուծոյ սէրը ու ատով կը ճանչնանք թէ անոր մէջ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: а кто соблюдает слово Его, в том истинно любовь Божия совершилась: из сего узнаём, что мы в Нем.
2:5  ὃς δ᾽ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται. ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῶ ἐσμεν·
2:5. ὃς (which) δ' (moreover) ἂν (ever) τηρῇ (it-might-keep-unto) αὐτοῦ (of-it) τὸν (to-the-one) λόγον, (to-a-forthee,"ἀληθῶς (unto-un-secluded) ἐν (in) τούτῳ (unto-the-one-this) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) τετελείωται. (it-had-come-to-be-en-finish-belonged) Ἐν (In) τούτῳ (unto-the-one-this) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) ἐν (in) αὐτῷ (unto-it) ἐσμέν: (we-be)
2:5. qui autem servat verbum eius vere in hoc caritas Dei perfecta est in hoc scimus quoniam in ipso sumusBut he that keepeth his word, in him in very deed the charity of God is perfected. And by this we know that we are in him.
5. but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby know we that we are in him:
2:5. But whoever keeps his word, truly in him the charity of God is perfected. And by this we know that we are in him.
2:5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him:

5: а кто соблюдает слово Его, в том истинно любовь Божия совершилась: из сего узнаём, что мы в Нем.
2:5  ὃς δ᾽ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται. ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῶ ἐσμεν·
2:5. qui autem servat verbum eius vere in hoc caritas Dei perfecta est in hoc scimus quoniam in ipso sumus
But he that keepeth his word, in him in very deed the charity of God is perfected. And by this we know that we are in him.
2:5. But whoever keeps his word, truly in him the charity of God is perfected. And by this we know that we are in him.
2:5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: But whoso keepeth his word - Conscientiously observes his doctrine, the spirit and letter of the religion of Christ.
Is the love of God perfected - The design of God's love in sending Jesus Christ into the world to die for the sin of man τετελειωται, is accomplished, in that man who receives the doctrine, and applies for the salvation provided for him. This seems to be the meaning of the apostle.
That we are in him - That we have entered into his spirit and views, received his salvation, have been enabled to walk in the light, and have communion with him by the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
2:5: But whoso keepeth his word - That is, what he has spoken or commanded, The term "word" here will include all that he has made known to us as his will in regard to our conduct.
In him verily is the love of God perfected - He professes to have the love of God in his heart, and that love receives its completion or filling up by obedience to the will of God. That obedience is the proper carrying out, or the exponent of the love which exists in the heart. Love to the Saviour would be defective without that, for it is never complete without obedience. If this be the true interpretation, then the passage does not make any affirmation about sinless perfection, but it only affirms that if true love exists in the heart, it will be carried out in the life; or that love and obedience are parts of the same thing; that one will be manifested by the other; and that where obedience exists, it is the completion or perfecting of love. Besides, the apostle does not say that either the love or the obedience would be in themselves absolutely perfect; but he says that one cannot fully develop itself without the other.
Hereby know we that we are in him - That is, by having in fact such love as shall insure obedience. To be in him, is to be united to him; to be his friends. Compare the Joh 6:56 note; Rom 13:14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: whoso: Jo1 2:3, Jo1 2:4; Psa 105:45, Psa 106:3, Psa 119:2, Psa 119:4, Psa 119:146; Pro 8:32, Pro 28:7; Ecc 8:5; Eze 36:27; Luk 11:28; Joh 14:21, Joh 14:23; Rev 12:17, Rev 14:12
in him: Jo1 4:12, Jo1 4:18; Jam 2:22
hereby: Jo1 2:27, Jo1 2:28, Jo1 3:24, Jo1 4:13, Jo1 4:15, Jo1 4:16, Jo1 5:20; Joh 6:56, Joh 15:5; Rom 8:1; Co1 1:30; Co2 5:17, Co2 5:21; Col 2:9, Col 2:10
Geneva 1599
(4) But whoso keepeth his word, in him verily is the (f) love of God perfected: hereby know we that we are in (g) him.
(4) He that keeps God's commandments loves God indeed: He that loves God, is in God, or is joined together with God. Therefore he that keeps his commandments is in him.
(f) Wherewith we love God.
(g) He means our union with Christ.
John Gill
But whoso keepeth his word,.... Either the word of the Gospel, and the truths of it, who receives it in love, cordially embraces and retains it, and will by no means part with it, but holds it fast, and stands fast in it; or the precepts and ordinances of the word, who loves these, and esteems them above fine gold, and concerning all things to be right, and observes them as they should be:
in him verily is the love of God perfected: not the love wherewith God loves him, for that is perfect in himself, and admits of no degrees, and cannot be more or less in his heart, and is entirely independent of the obedience of men, or any works of theirs; it is true indeed the manifestations of this love to the saints are imperfect, and may be more and greater, and greater manifestations of love are promised to such that love Christ, and keep his commandments, Jn 14:21; but here it is to be understood not actively, but passively, of the love wherewith God is loved by his people; and intends not the absolute perfection of it in them, in whom it often waxes cold, and is left, or the fervour of it abated, but the sincerity and reality of it; for by keeping the word of God, both his truths and his ordinances, it is clearly seen that their love to him is without dissimulation, and is not in tongue only, but in deed and in truth:, now it is not the keeping of the word of God that causes this love, or makes it perfect or sincere, for it is a fruit of the Spirit, and is owing to the grace of God; but love, on the other hand, is the cause of keeping of the word; and the latter being a consequent and an effect of the former, is the evidence of it, of the truth and sincerity of it:
hereby know we that we are in him: in Christ, not merely nominally, or by profession, as all that name the name of Christ, and are in a Gospel church state, may be said to be; but really, first secretly, through the love of Christ, the election of God, and the covenant of grace, and then openly, in conversion and the effectual calling, through believing in Christ, when the saints appear to be in him as branches in the vine; and which is known by their fruits, as here, by keeping the word, and doing the commandments of Christ, which do not put a man into Christ, but only show that he is there; for a man's being in Christ is owing to the grace of God; this is the first thing done in grace, 1Cor 1:30.
John Wesley
But whoso keepeth his word - His commandments. Verily in him the love of God - Reconciled to us through Christ. Is perfected - Is perfectly known. Hereby - By our keeping his word. We know that we are in him - So is the tree known by its fruits. To "know him," to be "in him," to "abide in him," are nearly synonymous terms; only with a gradation, - knowledge, communion, constancy.
Robert Jamieson, A. R. Fausset and David Brown
Not merely repeating the proposition, 1Jn 2:3, or asserting the merely opposite alternative to 1Jn 2:4, but expanding the "know Him" of 1Jn 2:3, into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in 1Jn 2:3. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection.
his word--His word is one (see on 1Jn 1:5), and comprises His "commandments," which are many (1Jn 2:3).
hereby--in our progressing towards this ideal of perfected love and obedience. There is a gradation: 1Jn 2:3, "know Him"; 1Jn 2:5, "we are in Him"; 1Jn 2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [BENGEL].
2:62:6: Որ ասիցէ ՚ի նմա բնակել, այնպէս պարտի գնալ՝ որպէս նա՛յն գնաց[3143]։[3143] Բազումք. Որպէս եւ նայն գնաց։
6 Ով ասում է, թէ ինքը Նրա մէջ է բնակւում, պարտաւոր է այնպէս ընթանալ, ինչպէս որ Նա էր ընթանում:
6 Ան որ կ’ըսէ թէ անոր մէջ կը բնակի, այնպէս պէտք է քալէ՝ ինչպէս անիկա քալեց։
Որ ասիցէ ի նմա բնակել` այնպէս պարտի գնալ, որպէս եւ նայն գնաց:

2:6: Որ ասիցէ ՚ի նմա բնակել, այնպէս պարտի գնալ՝ որպէս նա՛յն գնաց[3143]։
[3143] Բազումք. Որպէս եւ նայն գնաց։
6 Ով ասում է, թէ ինքը Նրա մէջ է բնակւում, պարտաւոր է այնպէս ընթանալ, ինչպէս որ Նա էր ընթանում:
6 Ան որ կ’ըսէ թէ անոր մէջ կը բնակի, այնպէս պէտք է քալէ՝ ինչպէս անիկա քալեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Кто говорит, что пребывает в Нем, тот должен поступать так, как Он поступал.
2:6  ὁ λέγων ἐν αὐτῶ μένειν ὀφείλει καθὼς ἐκεῖνος περιεπάτησεν καὶ αὐτὸς [οὕτως] περιπατεῖν.
2:6. ὁ (the-one) λέγων (forthing) ἐν (in) αὐτῷ (unto-it) μένειν (to-stay) ὀφείλει (it-debteth) καθὼς (down-as) ἐκεῖνος (the-one-thither) περιεπάτησεν (it-treaded-about-unto) καὶ (and) αὐτὸς (it) περιπατεῖν. (to-tread-about-unto)
2:6. qui dicit se in ipso manere debet sicut ille ambulavit et ipse ambulareHe that saith he abideth in him ought himself also to walk even as he walked.
6. he that saith he abideth in him ought himself also to walk even as he walked.
2:6. Whoever declares himself to remain in him, ought to walk just as he himself walked.
2:6. He that saith he abideth in him ought himself also so to walk, even as he walked.
He that saith he abideth in him ought himself also so to walk, even as he walked:

6: Кто говорит, что пребывает в Нем, тот должен поступать так, как Он поступал.
2:6  ὁ λέγων ἐν αὐτῶ μένειν ὀφείλει καθὼς ἐκεῖνος περιεπάτησεν καὶ αὐτὸς [οὕτως] περιπατεῖν.
2:6. qui dicit se in ipso manere debet sicut ille ambulavit et ipse ambulare
He that saith he abideth in him ought himself also to walk even as he walked.
2:6. Whoever declares himself to remain in him, ought to walk just as he himself walked.
2:6. He that saith he abideth in him ought himself also so to walk, even as he walked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: Abideth in him - He who not only professes to have known Christ, but also that he has communion with him, and abides in his favor, should prove the truth of his profession by walking as Christ walked; living a life of devotion and obedience to God, and of benevolence and beneficence to his neighbor. Thus Christ walked; and he has left us an example that we should follow his steps.
To be in Christ, Jo1 2:5, is to be converted to the Christian faith, and to have received the remission of sins. To abide in Christ, Jo1 2:6, is to continue in that state of salvation, growing in grace, and in the knowledge of our Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
2:6: He that saith, he abideth in him - Greek, "remains" in him; that is, abides or remains in the belief of his doctrines, and in the comfort and practice of religion. The expression is one of those which refer to the intimate union between Christ and his people. A great variety of phrase is employed to denote that. For the meaning of this word in John, see the notes at Jo1 3:6.
Ought himself also so to walk, even as he walked - Ought to live and act as he did. If he is one with him, or professes to be united to him, he ought to imitate him in all things. Compare Joh 13:15. See also the notes at Jo1 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: that saith: Jo1 2:4, Jo1 1:6
he: Jo1 2:28, Jo1 3:6; Joh 15:4-6
to walk: Jo1 1:7; Psa 85:13; Mat 11:29; Joh 13:15; Co1 11:1; Eph 5:2; Pe1 2:21
Geneva 1599
(5) He that saith he abideth in him ought himself also so to walk, even as he walked.
(5) He that is one with Christ, must live his life, that is, must walk in his steps.
John Gill
He that saith he abideth in him,.... As all do that are in him; once in Christ, and always in Christ; they are set as a seal on his arm and heart, which can never be removed; they are in his arms, and can never be plucked from thence; and are members of him, and can never be disunited from him: or dwelleth in him, as in Jn 6:56; that is, by faith; who under a sense of sin and danger have fled to Christ, as to a strong tower and place of defence, where they dwell safely, peaceably, pleasantly, and comfortably, enjoying whatever is necessary for them. The Syriac and Ethiopic versions read, "he that saith I am in him"; loved by him, chosen in him, united to him, a member of his, and have communion with him:
ought himself also to walk even as he walked; as Christ walked, lived, and acted, so ought he; that is, to imitate him and follow him, as he has him for an example; not in his miraculous works in raising the dead, healing the sick, and walking upon the waters, &c. which were wrought as proofs of his deity and of his Messiahship, and not intended for imitation; nor in his mediatorial performances, as in his propitiatory sacrifice and advocacy; but in the exercise of grace, and duties of religion as a man, and in a private way; and may chiefly regard walking in love, as he walked, see Eph 5:2; and is what is in the following verses insisted on, namely, the new commandment of love to the brethren; which should be to all as his was, and, like his, constant and lasting; and, when the case requires, should be shown by laying down life for them. The "as" is not a note of equality, but of likeness; for it cannot be thought that saints should walk in that degree of perfection, in humility, patience, love, and in the exercise of every other grace, and in the discharge of duty, as Christ did; only that they should copy after him, and make his obedience and life the rule of theirs.
John Wesley
He that saith he abideth in him - which implies a durable state; a constant, lasting knowledge of, and communion with, him. Ought himself - Otherwise they are vain words. So to walk, even as he walked - In the world. As he, are words that frequently occur in this epistle. Believers having their hearts full of him, easily supply his name.
Robert Jamieson, A. R. Fausset and David Brown
abideth--implying a condition lasting, without intermission, and without end.
He that saith . . . ought--so that his deeds may be consistent with his words.
even as he--Believers readily supply the name, their hearts being full of Him (compare Jn 20:15). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [LUTHER].
2:72:7: Սի՛րելիք՝ ո՛չ եթէ նո՛ր պատուիրան ինչ գրեմ ձեզ, այլ զհին պատուիրանն՝ զոր իսկզբանէ ունեաք. եւ հին պատուիրան՝ բա՛նն է զոր լուարուք[3144]։ [3144] Բազումք. Նոր ինչ պատուիրան։ Այլք. Իսկզբանէ ունէիք։
7 Սիրելինե՛ր, ոչ թէ մի նոր պատուիրան եմ գրում ձեզ, այլ՝ հին պատուիրանը, որն ի սկզբանէ ունէիք: Եւ հին պատուիրանը այն խօսքն է, որը լսեցիք:
7 Ե՛ղբայրներ*, ոչ թէ նոր պատուիրանք մը կը գրեմ ձեզի, հապա այն հին պատուիրանքը որ սկիզբէն ունէիք։ Հին պատուիրանքը այն խօսքն է, որ դուք սկիզբէն լսեցիք։
[3]Սիրելիք, ոչ եթէ նոր ինչ պատուիրան գրեմ ձեզ, այլ զհին պատուիրանն զոր ի սկզբանէ ունէիք. եւ հին պատուիրան բանն է զոր [4]լուարուք:

2:7: Սի՛րելիք՝ ո՛չ եթէ նո՛ր պատուիրան ինչ գրեմ ձեզ, այլ զհին պատուիրանն՝ զոր իսկզբանէ ունեաք. եւ հին պատուիրան՝ բա՛նն է զոր լուարուք[3144]։
[3144] Բազումք. Նոր ինչ պատուիրան։ Այլք. Իսկզբանէ ունէիք։
7 Սիրելինե՛ր, ոչ թէ մի նոր պատուիրան եմ գրում ձեզ, այլ՝ հին պատուիրանը, որն ի սկզբանէ ունէիք: Եւ հին պատուիրանը այն խօսքն է, որը լսեցիք:
7 Ե՛ղբայրներ*, ոչ թէ նոր պատուիրանք մը կը գրեմ ձեզի, հապա այն հին պատուիրանքը որ սկիզբէն ունէիք։ Հին պատուիրանքը այն խօսքն է, որ դուք սկիզբէն լսեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Возлюбленные! пишу вам не новую заповедь, но заповедь древнюю, которую вы имели от начала. Заповедь древняя есть слово, которое вы слышали от начала.
2:7  ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπ᾽ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε.
2:7. Ἀγαπητοί , ( Excessed-off-unto ,"οὐκ (not) ἐντολὴν (to-a-finishing-in) καινὴν (to-fresh) γράφω (I-scribe) ὑμῖν, (unto-ye,"ἀλλ' (other) ἐντολὴν (to-a-finishing-in) παλαιὰν (to-past-belonged) ἣν (to-which) εἴχετε (ye-were-holding) ἀπ' (off) ἀρχῆς: (of-a-firsting) ἡ (the-one) ἐντολὴ (a-finishing-in) ἡ (the-one) παλαιά (past-belonged) ἐστιν (it-be) ὁ (the-one) λόγος (a-forthee) ὃν (to-which) ἠκούσατε. (ye-heard)
2:7. carissimi non mandatum novum scribo vobis sed mandatum vetus quod habuistis ab initio mandatum vetus est verbum quod audistisDearly beloved, I write not a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you have heard.
7. Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard.
2:7. Most beloved, I am not writing to you a new commandment, but the old commandment, which you had from the beginning. The old commandment is the Word, which you have heard.
2:7. Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning:

7: Возлюбленные! пишу вам не новую заповедь, но заповедь древнюю, которую вы имели от начала. Заповедь древняя есть слово, которое вы слышали от начала.
2:7  ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπ᾽ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε.
2:7. carissimi non mandatum novum scribo vobis sed mandatum vetus quod habuistis ab initio mandatum vetus est verbum quod audistis
Dearly beloved, I write not a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you have heard.
2:7. Most beloved, I am not writing to you a new commandment, but the old commandment, which you had from the beginning. The old commandment is the Word, which you have heard.
2:7. Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Преподав читателям наставление соблюдать заповеди (ст. 3-5), особенно заповедь о любви, и указав на высочайший образец любви и вообще совершенства христианского в Господе Иисусе Христе (ст. 6), Апостол, как бы предупреждая возможное со стороны читателей указание трудности выполнения этого завета и этого подражания, свидетельствует теперь, что выставляемое им требование не есть что-либо новое, а составляет древнюю (Лев 19:18), хотя вместе и новую заповедь. "Так как послание это Соборное, писано обще ко всем, к иудеям и язычникам, то по отношению к иудеям можно сказать, что Апостол пишет им заповедь о любви не новую, а древнюю. Ибо и на скрижалях Моисеевых написано было: "люби, после Бога, и ближнего своего, как самого себя" (Лев ХIX:18)... Закон о любви к ближним написали и у язычников. Как так? Он написан у них на скрижалях сердца естественными помыслами... Итак, и язычники приняли закон или заповедь древнюю, так как сама природа предписывает нам быть кроткими друг к другу, вследствие чего человек есть животное общительное, а это невозможно без любви. В древних историях записано даже много таких людей, которые умирали за других, а это есть знак высочайшей любви, как объяснил Спаситель наш, говоря: "нет больше сей любви, как если кто положит душу свою за друзей своих" (Ин 15:13) (блаж. Феофил.). Однако христианская любовь к ближним не есть ни естественное только, присущее и душе человека по природе, человеколюбие, возможное и у язычников, ни предписание, имеющее целью ограничить страсть к мстительности, как в законе Моисеевом, а нечто далеко превосходящее то и другое, как свободная любовь христиан между собою во имя Христово, как любовь, озирающаяся на совершенно новое, дотоле неизвестное основание.

Таким образом, "любовь к ближним есть заповедь древняя и вместе новая": она заповедь древняя, потому что сообщена еще в ветхозаветном откровении, но она вместе и заповедь новая, ибо во всей полноте осуществлена только Иисусом Христом, и осуществляется по примеру Его, в верующих, в жизни которых тьма уже проходит и начинает сиять истинный свет Боговедения (ст. 7-8) (проф. прот. Д. И. Богдашевский, Ц. соч., с. 12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Law of Love.A. D. 80.
7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (ch. iii. 11), and the old commandment, 2 John 5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended,

I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, v. 7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, v. 7.

II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (v. 8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old--new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, v. 9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, v. 10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (v. 10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, v. 11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (v. 11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, v. 11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luke ix. 54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.
Adam Clarke: Commentary on the Bible - 1831
2:7: Brethren, I write no new commandment - There seems a contradiction between this and the next verse. But the apostle appears to speak, not so much of any difference in the essence of the precept itself, as in reference to the degrees of light and grace belonging to the Mosaic and Christian dispensations. It was ever the command of God that men should receive his light, walk by that light, and love him and one another. But this commandment was renewed by Christ with much latitude and spirituality of meaning; and also with much additional light to see its extent, and grace to observe it. It may therefore be called the Old commandment, which was from the beginning; and also a New commandment revealed afresh and illustrated by Christ, with the important addition to the meaning of Thou shalt love thy neighbor as thyself, ye shall love the brethren so as to lay down your lives for each other. See the note on Joh 13:34.
Instead of αδελφοι, brethren, ABC, thirteen others, with both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Slavonic, and Vulgate, with several of the fathers, have αγαπητοι, beloved. This is without doubt the true reading.
Albert Barnes: Notes on the Bible - 1834
2:7: Brethren, I write no new commandment unto you - That is, what I am now enjoining is not new. It is the same doctrine which you have always heard. There has been much difference of opinion as to what is referred to by the word "commandment," whether it is the injunction in the pRev_ious verse to live as Christ lived, or whether it is what he refers to in the following verses, the duty of brotherly love. Perhaps neither of these is exactly the idea of the apostle, but he may mean in this verse to put in a general disclaimer against the charge that what he enjoined was new. In respect to all that he taught, the views of truth which he held the duties which he enjoined, the course of life which he would prescribe as proper for a Christian to live, he meant to say that it was not at all new; it was nothing which he had originated himself, but it was in fact the same system of doctrines which they had always received since they became Christians. He might have been induced to say this because he apprehended that some of those whom he had in his eye, and whose doctrines he meant to oppose, might say that this was all new; that it was not the nature of religion as it had been commonly understood, and as it was laid down by the Saviour. In a somewhat different sense, indeed, he admits Jo1 2:8 that there was a "new" commandment which it was proper to enjoin - for he did not forget that the Saviour himself called that "new;" and though that commandment had also been all along inculcated under the gospel, yet there was a sense in which it was proper to call that new, for it had been so called by the Saviour. But in respect to all the doctrines which he maintained, and in respect to all the duties which he enjoined, he said that they were not new in the sense that he had originated them, or that they had not been enjoined from the beginning.
Perhaps, also, the apostle here may have some allusion to false teachers who were in fact scattering new doctrines among the people, things before unheard of, and attractive by their novelty; and he may mean to say that he made no pretensions to any such novelty, but was content to repeat the old and familiar truths which they had always received. Thus, if he was charged with breaching new opinions, he denies it fully; if they were advancing new opinions, and were even "making capital" out of them, he says that he attempted no such thing, but was content with the old and established opinions which they had always received.
But an old commandment - Old, in the sense that it has always been inculcated; that religion has always enjoined it.
Which ye had from the beginning - Which you have always received ever since you heard anything about the gospel. It was preached, when the gospel was first preached; it has always been promulgated when that has been promulgated; it is what you first heard when you were made acquainted with the gospel. Compare the notes at Jo1 1:1.
The old commandment is the word which ye have heard from the beginning - Is the "doctrine;" or is what was enjoined. John is often in the habit of putting a truth in a new form or aspect in order to make it emphatic, and to pRev_ent the possibility of misapprehension. See Joh 1:1-2. The sense here is: "All that I am saying to yea is in fact an old commandment, or one which you have always had. There is nothing new in what I am enjoining on you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: I write: Jo1 3:11; Act 17:19; Jo2 1:5
but: Lev 19:18, Lev 19:34; Deu 6:5; Mat 5:43, Mat 22:37-40; Mar 12:29-34; Rom 13:8-10; Gal 5:13, Gal 5:14; Jam 2:8-12
Geneva 1599
(6) Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.
(6) The apostle expounding the commandment of charity towards one another, tells first that when he urges holiness, he brings no new idea of life (as they use to do who devise traditions one after another) but reminds them of that same law which God gave in the beginning, that is, by Moses, at the time that God began to make laws for his people.
John Gill
Brethren, I write no new commandment unto you,.... Some understand this of faith, which this apostle calls a commandment, 1Jn 3:23; but it rather intends the commandment of love, especially to the brethren, of which the apostle says the same things as here in his second epistle, 1Jn 2:5; and this sense agrees both with what goes before and follows after, and is a considerable branch of the commandments of Christ to be kept, and of walking as he walked; and the word "brethren", prefixed to this account, may direct to, and strengthen this sense, though the Vulgate Latin and Syriac versions read, "beloved"; and so the Alexandrian copy, and others: and this commandment is said to be not a new one,
but an old commandment, which ye had from the beginning; it being in its original a part of the eternal law of truth, founded upon the unalterable nature and eternal will of God, who is love itself, and requires it in all his creatures; being what was written on Adam's heart in a state of innocence, and a branch of the divine image stamped upon him; and is what was delivered in the law of Moses, for love to God and men is the sum and substance of that; and was taught by Christ and his apostles from the beginning of the Gospel dispensation; and was what these saints had been acquainted with, and influentially instructed in from their first conversion, being taught of God in regeneration to love one another; so that this was no novel doctrine, no upstart notion, no new law, but of the greatest and most venerable antiquity, and therefore to be regarded in the most respectful manner.
The old commandment is the word which ye have heard from the beginning; or this ancient law of love is contained in, and enforced by that word or doctrine which was delivered from the beginning of time; and which these saints had heard of, concerning the seed of the woman's bruising the serpent's head, which includes the work of redemption and salvation by Christ, atonement by his sacrifice, forgiveness of sin through his blood, and justification by his righteousness, than which nothing can more powerfully engage to love God, and Christ, and one another; and which is also strongly encouraged by the word of God and Gospel of Christ, which they had heard, and had a spiritual and saving knowledge of, from the time they were effectually called by the grace of God: the phrase, "from the beginning", is left out in the Alexandrian copy, and others, and in the Vulgate Latin, Syriac, and Ethiopic versions; it is omitted in both clauses of the text in the latter.
John Wesley
When I speak of keeping his word, I write not a new commandment - I do not speak of any new one. But the old commandment, which ye had - Even from your forefathers.
Robert Jamieson, A. R. Fausset and David Brown
Brethren--The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love.
no new commandment--namely, love, the main principle of walking as Christ walked (1Jn 2:6), and that commandment, of which one exemplification is presently given, 1Jn 2:9-10, the love of brethren.
ye had from the beginning--from the time that ye first heard the Gospel word preached.
2:82:8: Դարձեալ նո՛ր պատուիրան գրեմ ձեզ՝ որ է ճշմարտի՛ւ ՚ի նմա՛ եւ ՚ի ձեզ. զի խաւարն անցանէ, եւ լոյսն ճշմարիտ արդէն իսկ երեւի[3145]։ [3145] Ոսկան. Զի խաւարն էանց։
8 Այսուհանդերձ նոր պատուիրան եմ գրում ձեզ, որ ճշմարիտ է նրա մէջ եւ ձեր մէջ. քանի որ ահա խաւարն անցնում է, եւ ճշմարիտ լոյսն արդէն իսկ երեւում է:
8 Դարձեալ նոր պատուիրանք մը կը գրեմ ձեզի, որ ճշմարիտ է անոր մէջ ու ձեր մէջ. վասն զի խաւարը կ’անցնի ու ճշմարիտ լոյսը արդէն կ’երեւնայ։
Դարձեալ նոր պատուիրան գրեմ ձեզ որ է ճշմարտիւ ի նմա եւ ի ձեզ. զի խաւարն անցանէ, եւ լոյսն ճշմարիտ արդէն իսկ երեւի:

2:8: Դարձեալ նո՛ր պատուիրան գրեմ ձեզ՝ որ է ճշմարտի՛ւ ՚ի նմա՛ եւ ՚ի ձեզ. զի խաւարն անցանէ, եւ լոյսն ճշմարիտ արդէն իսկ երեւի[3145]։
[3145] Ոսկան. Զի խաւարն էանց։
8 Այսուհանդերձ նոր պատուիրան եմ գրում ձեզ, որ ճշմարիտ է նրա մէջ եւ ձեր մէջ. քանի որ ահա խաւարն անցնում է, եւ ճշմարիտ լոյսն արդէն իսկ երեւում է:
8 Դարձեալ նոր պատուիրանք մը կը գրեմ ձեզի, որ ճշմարիտ է անոր մէջ ու ձեր մէջ. վասն զի խաւարը կ’անցնի ու ճշմարիտ լոյսը արդէն կ’երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Но притом и новую заповедь пишу вам, что есть истинно и в Нем и в вас: потому что тьма проходит и истинный свет уже светит.
2:8  πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῶ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει.
2:8. πάλιν (Unto-furthered) ἐντολὴν (to-a-finishing-in) καινὴν (to-fresh) γράφω (I-scribe) ὑμῖν, (unto-ye,"ὅ (which) ἐστιν (it-be) ἀληθὲς (un-secluded) ἐν (in) αὐτῷ (unto-it) καὶ (and) ἐν (in) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) ἡ (the-one) σκοτία (an-obscuring-unto) παράγεται ( it-leadeth-beside ) καὶ (and) τὸ (the-one) φῶς (a-light) τὸ (the-one) ἀληθινὸν (un-secluded-belonged-to) ἤδη (which-then) φαίνει. (it-manifesteth)
2:8. iterum mandatum novum scribo vobis quod est verum et in ipso et in vobis quoniam tenebrae transeunt et lumen verum iam lucetAgain a new commandment I write unto you: which thing is true both in him and in you, because the darkness is passed and the true light now shineth.
8. Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth.
2:8. Then too, I am writing to you a new commandment, which is the Truth in him and in you. For the darkness has passed away, and the true Light is now shining.
2:8. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth:

8: Но притом и новую заповедь пишу вам, что есть истинно и в Нем и в вас: потому что тьма проходит и истинный свет уже светит.
2:8  πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῶ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει.
2:8. iterum mandatum novum scribo vobis quod est verum et in ipso et in vobis quoniam tenebrae transeunt et lumen verum iam lucet
Again a new commandment I write unto you: which thing is true both in him and in you, because the darkness is passed and the true light now shineth.
2:8. Then too, I am writing to you a new commandment, which is the Truth in him and in you. For the darkness has passed away, and the true Light is now shining.
2:8. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: Which thing is true in him and in you - It is true that Christ loved the world so well as to lay down his life for it; and it was true in them, in all his faithful followers at that time, who were ready to lay down their lives for the testimony of Jesus. There is a saying in Synopsis Sohar, p. 94, n. 51, that may cast some light on this passage: That way in which the just have walked, although it be Old, yet may be said to be New in the love of the righteous. The love that the righteous bear to God and to each other is a renewal of the commandment.
The darkness is past - The total thick darkness of the heathen world, and the comparative darkness of the Mosaic dispensation, are now passing away; and the pure and superior light of Christianity is now diffusing its beams everywhere. He does not say that the darkness was all gone by, but παραγεται, it is passing away; he does not say that the fullness of the light had appeared, but ηδη φαινει, it is now shining and will shine more and more to the perfect day; for the darkness passes away in proportion as the light shines and increases.
Albert Barnes: Notes on the Bible - 1834
2:8: Again, a new commandment I write unto you - "And yet, that which I write to you, and particularly enjoin on you, deserves in another sense to be called a new commandment, though it has been also inculcated from the beginning, for it was called new by the Saviour himself." Or the meaning may be, "In addition to the general precepts which I have referred to, I do now call your attention to the new commandment of the Saviour, that which he himself called new." There can be no doubt here that John refers to the commandment to "love one another," (see Jo1 2:9-11), and that it is here called new, not in the sense that John inculcated it as a novel doctrine, but in the sense that the Saviour called it such. For the reasons why it was so called by him, see the notes at Joh 13:34.
Which thing is true in him - In the Lord Jesus. That is, which commandment or law of love was illustrated in him, or was manifested by him in his contact with his disciples. That which was most prominent in him was this very love which he enjoined on all his followers.
And in you - Among you. That is, you have manifested it in your contact with each other. It is not new in the sense that you have never heard of it, and have never evinced it, but in the sense only that he called it new.
Because the darkness is past, and the true light now shineth - The ancient systems of error, under which people hated each other, have passed away, and you are brought into the light of the true religion. Once you were in darkness, like others; now the light of the pure gospel shines around you, and that requires, as its distinguishing characteristic, love. Religion is often represented as light; and Christ spoke of himself, and was spoken of, as the Light of the world. See the notes at Joh 1:4-5. Compare Joh 8:12; Joh 12:35-36, Joh 12:46; Isa 9:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: a new: Jo1 4:21; Joh 13:34, Joh 15:12
which: Jo1 3:14-16, Jo1 4:11; Joh 15:12-15; Co2 8:9; Eph 5:1, Eph 5:2; Pe1 1:21, Pe1 4:1-3
the darkness: Sol 2:11, Sol 2:12; Isa 9:2, Isa 60:1-3; Mat 4:16; Luk 1:79; Joh 12:46; Act 17:30; Act 26:18; Rom 13:12; Co2 4:4-6; Eph 5:8; Th1 5:5-8
and the: Psa 27:1, Psa 36:9, Psa 84:11; Mal 4:2; Joh 1:4, Joh 1:5, Joh 1:9, Joh 8:12, Joh 12:35; Ti2 1:10
Geneva 1599
(7) Again, a new commandment I write unto you, (h) which thing is true in him and in you: because the darkness is past, and the true light now shineth.
(7) He adds that the doctrine indeed is old, but it is in a way new, both in respect to Christ, and also to us: in whom he through the gospel, engraves his law effectually, not in tables of stone, but in our minds. (h) Which thing (that is, that the doctrine is new which I write to you) is true in him, and in you.
John Gill
Again, a new commandment I write unto you,.... Which is the same with the former, considered in different respects. The command of brotherly love is a new one; that is, it is an excellent one, as a new name is an excellent name, and a new song is an excellent one; it is renewed by Christ under the Gospel dispensation; it is newly explained by him, and purged from the false glosses of the Scribes and Pharisees; see Mt 5:43; and enforced by him with a new argument, and by a new example of his own, even his own love to his people; and which is observed by them in a new manner, they being made new creatures; and this law being anew written in their hearts, under the renewing work of the Spirit of God, as a branch of the new covenant of grace; see Jn 13:34. The Jews (c) expect , "a new law" to be given them by the bands of the Messiah; and a new one he has given, even the new commandment of love, and which is the fulfilling of the law.
Which things is true in him, and in you. The Alexandrian copy reads, "in us"; the sense is either, it is true "in itself", as the phrase will bear to be rendered, and it is verified in you, or in us, to be a new commandment; or it is true in Christ, it is yea and amen in him; it has its full completion in him, who is the fulfilling end of the law, as well as it has been faithfully delivered, truly explained, and warmly and affectionately recommended and urged by him; and he is the great pattern and exemplar of it: and the love which this new commandment requires is really and truly in the saints, implanted in them in regeneration, is a fruit of the Spirit, and which faith works by, and will always continue in them; and should be in its actings like Christ's, true, sincere, cordial, affectionate, constant, and universal: and some think the word or "is", or "let it be", is wanting in the last clause, and may be read, "which thing is true in him, and is", or "let it be in you": that is, as love to the brethren is true and sincere in Christ, so it is, or should be in you; it should be without dissimulation, and so it was, as the reason following shows:
because the darkness is past, or is "passing"; meaning either the darkness of the ceremonial law, which lay in dark types and shadows, and in cloudy sacrifices, and mystical representations of things, and was a shadow of good things to come; and its shadows were now fleeing away apace, in fact as well as in right; and so the Alexandrian copy reads, "because the shadow is passing away"; the night of Jewish darkness was far spent, and the Gospel day was not only broke, but it was, or near noonday, which brought the light of faith, and the heat of love with it: or else the darkness of sin and ignorance, of a state of nature, and of the kingdom of Satan, in which the people of God are before conversion; which then passes away gradually, by little and little, for it is not removed at once, or wholly gone; for though the saints are at once removed out of a state of darkness, and from the kingdom of darkness, and the power of it, yet they are not wholly free from the darkness of sin and ignorance, they still see but through a glass darkly: and the words are better rendered, the darkness passes", or "is passing away", and not is past", or "has passed away"; for as yet it is not entirely gone;
and the true light now shineth; either the Gospel, which is a light, and a true and substantial one, in distinction from the dim light of nature, or the shadowy law of Moses; and which now, under the present dispensation, shines out in a most glorious manner, as the sun in its full strength; and so the Ethiopic version renders it, "the light of truth"; the word of truth, the Gospel of our salvation: or Jesus Christ, who is so called, Jn 1:9; in distinction from typical lights, as the "Urim" on the high priest's breastplate, the candlestick in the tabernacle and temple, and the pillar of fire by night, which guided the Israelites through the wilderness; and in opposition to all false lights, to the Scribes and Pharisees, to false Christs and false prophets, which are so many "ignes fatui"; but Christ is the sun of righteousness that is risen in our "horizon", and the true light which shines out in a most illustrious manner: or the light of grace is here intended, that light which the Spirit of God illuminates with in conversion; in which a man sees sin in its true colours, and has a spiritual and saving sight of Christ, of pardon, peace, life, righteousness, and salvation by him; which is no other than the light of faith, by which an enlightened person sees the Son, looks to him, and has an evidence of the unseen glories of another world. Now this is a true light, things are seen by the believer in a right light, both his own sins, and the person, blood, and righteousness of Christ; this is a shining one, which cannot but be observed by himself, and shines more and more to the perfect day; and it now shines as it did not before, in a state of nature, and continues to shine, and ever will: this light will never be put out, and is the cause of brotherly love, being truly in the saints, and of the continuance of it; before this light shines, men live in malice, but when it comes and shines, as they walk in light, they walk in love.
(c) Yalkut Simconi, par. 2. fol. 461.
John Wesley
Again, I do write a new commandment to you - Namely, with regard to loving one another. A commandment which, though it also was given long ago, yet is truly new in him and in you. It was exemplified in him, and is now fulfilled by you, in such a manner as it never was before. For there is no comparison between the state of the Old Testament believers, and that which ye now enjoy: the darkness of that dispensation is passed away; and Christ the true light now shineth in your hearts.
Robert Jamieson, A. R. Fausset and David Brown
a new commandment--It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," Jn 13:34-35, "Love one another as I have loved you" (the new motive); Jn 15:12.
which thing is true in him and in you--"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [BENGEL]. ALFORD explains, "Which thing (the fact that the commandment is a new one) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as BENGEL, to explain, The new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," 1Jn 2:5. Jn 4:42, "indeed"; Jn 6:55. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so "in Him," and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, Jn 20:17, "My Father and your Father"; by virtue of His being "My Father," He is also your Father.
darkness is past--rather, as in 1Jn 2:17, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth.
2:92:9: Որ ասէ եթէ ՚ի լոյսն իցէ՝ եւ զեղբայր իւր ատիցէ, սո՛ւտ է՝ եւ ՚ի խաւարի՛ է տակաւին[3146]։ [3146] Ոմանք. Որ ասիցէ եթէ... եւ ՚ի խաւար է տակաւին։
9 Ով ասում է, թէ ինքը լոյսի մէջ է եւ ատում է իր եղբօրը, սուտ է եւ խաւարի մէջ է տակաւին:
9 Ան որ կ’ըսէ թէ լոյսի մէջ է ու իր եղբայրը կ’ատէ, անիկա տակաւին խաւարի մէջ է։
Որ ասէ եթէ ի լոյսն իցէ եւ զեղբայր իւր ատիցէ, [5]սուտ է եւ`` ի խաւարի է տակաւին:

2:9: Որ ասէ եթէ ՚ի լոյսն իցէ՝ եւ զեղբայր իւր ատիցէ, սո՛ւտ է՝ եւ ՚ի խաւարի՛ է տակաւին[3146]։
[3146] Ոմանք. Որ ասիցէ եթէ... եւ ՚ի խաւար է տակաւին։
9 Ով ասում է, թէ ինքը լոյսի մէջ է եւ ատում է իր եղբօրը, սուտ է եւ խաւարի մէջ է տակաւին:
9 Ան որ կ’ըսէ թէ լոյսի մէջ է ու իր եղբայրը կ’ատէ, անիկա տակաւին խաւարի մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Кто говорит, что он во свете, а ненавидит брата своего, тот еще во тьме.
2:9  ὁ λέγων ἐν τῶ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι.
2:9. Ὁ (The-one) λέγων (forthing) ἐν (in) τῷ (unto-the-one) φωτὶ (unto-a-light) εἶναι (to-be) καὶ (and) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) μισῶν (hating-unto,"ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) ἐστὶν (it-be) ἕως (unto-if-which) ἄρτι. (unto-adjusted)
2:9. qui dicit se in luce esse et fratrem suum odit in tenebris est usque adhucHe that saith he is in the light and hateth his brother is in darkness even until now.
9. He that saith he is in the light, and hateth his brother, is in the darkness even until now.
2:9. Whoever declares himself to be in the light, and yet hates his brother, is in the darkness even now.
2:9. He that saith he is in the light, and hateth his brother, is in darkness even until now.
He that saith he is in the light, and hateth his brother, is in darkness even until now:

9: Кто говорит, что он во свете, а ненавидит брата своего, тот еще во тьме.
2:9  ὁ λέγων ἐν τῶ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι.
2:9. qui dicit se in luce esse et fratrem suum odit in tenebris est usque adhuc
He that saith he is in the light and hateth his brother is in darkness even until now.
2:9. Whoever declares himself to be in the light, and yet hates his brother, is in the darkness even now.
2:9. He that saith he is in the light, and hateth his brother, is in darkness even until now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Раз установлено, что истинный свет Боговедения и любви христианской уже светит на земле и что постепенное осуществление христианского идеала обязательно для всех христиан при наступивших новых условиях жизни во Христе, то легко определить, кто принадлежит к этой области света, и кто - к противоположной области тьмы. Бесспорный признак, по которому можно различить сынов света от сынов тьмы, есть братская во Христе любовь к ближним (ст. 9, ср. Ин 13:34-35): присутствие этой любви в человеке доказывает действительную принадлежность его к области света (ст. 10), а отсутствие ее в человеке, хотя бы именующем себя сыном света, - верный знак того, что он - не христианин, сын тьмы (ст. 9-11). "Близость или любовь к Богу прежде всего узнается из любви к ближнему. Ибо невозможно, чтобы освещенный знанием Бога и исполненный любви к Нему имел тьму ненависти к брату своему; потому что свет и тьма в одно и то же время в одном и том же предмете не могут быть вместе. Посему освещенный любовью к Богу и имени Бога, и по отношению к брату имеет свет, который возжигается от любви к брату. А кто говорит, что он любит Бога, между тем ненавидит брата, тот находится в постоянной тьме, у того разумные очи всегда помрачены, потому что он утратил свет общения с Богом и с братом. Он не знает уже и того, что для него самого может быть полезно" (блаж. Феофил.).

Обращает внимание то, что Апостол здесь (ст. 9: и 11) и в других местах послания противополагает понятию любви не недостаток любви, а прямо ненависть, т. е. берет диаметрально противоположные понятия и ставит их во взаимно исключающее отношение. Хотя в жизни бывает бесконечно много степеней и оттенков любви и нелюбви, но Апостол все рассматривает с точки зрения абсолютной, со стороны принципа и конечных результатов: для него, поэтому, существует только два царства или направления - царство света и царство тьмы; на одной стороне Бог, на другой мир; там - жизнь, здесь - смерть (ср. III:14); там любовь и все средства к спасению, здесь - ненависть и полная невозможность спастись. Отсюда проистекает чистота, глубина и сила христианской этики Апостола.
Adam Clarke: Commentary on the Bible - 1831
2:9: He that saith he is in the light - He that professes to be a convert to Christianity, even in the lowest degree; and hateth his brother - not only does not love him, but wills and does him evil, as the Jews did the Gentiles; is in darkness - has received no saving knowledge of the truth; and, whatever he may pretend, is in heathen ignorance, or even worse than heathen ignorance, to the present time, notwithstanding the clear shining of the light of the Gospel.
Albert Barnes: Notes on the Bible - 1834
2:9: He that saith he is in the light - That he has true religion, or is a Christian. See Jo1 1:7.
And hateth his brother - The word "brother" seems here to refer to those who professed the same religion. The word is indeed sometimes used in a larger sense, but the reference here appears to be to that which is properly brotherly love among Christians. Compare Lucke, in loc.
Is in darkness even until now - That is, he cannot have true religion unless he has love to the brethren. The command to love one another was one of the most solemn and earnest which Christ ever enjoined, Joh 15:17; he made it the special badge of discipleship, or that by which his followers were to be everywhere known, Joh 13:35; and it is, therefore, impossible to have any true religion without love to those who are sincerely and truly his followers. If a man has not that, he is in deep darkness, whatever else he may have, on the whole subject of religion. Compare the notes at Th1 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: that saith: Jo1 2:4
he is: Jo1 1:6; Joh 9:41; Rom 2:18-21
and hateth: Jo1 3:13-17
is in: Jo1 2:11; Psa 82:5; Co1 13:1-3; Pe2 1:9
Geneva 1599
(8) He that saith he is in the light, and hateth his brother, is in darkness even until now.
(8) Now he comes to the second table, that is, to charity towards one another, and denies that a man has true light in him, or is indeed regenerate and the son of God, who hates his brother: and such a one wanders miserably in darkness, may he never brag of great knowledge of God for he knowingly and willingly casts himself headlong into hell.
John Gill
He that saith he is in the light,.... Is in Christ the light, or has the true knowledge of the light of the Gospel, or is illuminated by the Spirit of God; for persons may profess to be enlightened ones, and not be so: wherefore the apostle does not say, he that is in the light, but he that says he is,
and hateth his brother; who is so either by creation, as all men are brethren, having one Father, that has made them, and brought them up; or by regeneration, being born of God the Father, and in the same family and household of faith; and so regards such who are in a spiritual relation, whom to hate internally, or not to love, is inconsistent with being in the light, or having faith, which is always naturally and necessarily accompanied with the heat of love; for as light and heat, so faith and love go together: wherefore, let a man's profession of light be what it will, if love to his brother is wanting, he
is in darkness even until now; he is in a state of nature and unregeneracy, which is a state of darkness and ignorance; he is under the power of darkness, and in the kingdom of Satan; who is the ruler of the darkness of this world; he ever was so from his birth; he never was called nor delivered out of it, but is still in it to this moment, and so remains. This seems to be very much levelled against the Jews, who make hatred of the brother in some cases lawful: for they say (d),
"if one man observes sin in another, and reproves him for it, and he does not receive his reproof, , "it is lawful to hate him";''
See Gill on Mt 5:43.
(d) Moses Kotsensis Mitzvot Tora, pr. neg. 5.
John Wesley
He that saith he is in the light - In Christ, united to him. And hateth his brother - The very name shows the love due to him. Is in darkness until now - Void of Christ, and of all true light.
Robert Jamieson, A. R. Fausset and David Brown
There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Lk 9:50 holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and Lk 11:23 holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [BENGEL].
in the light--as his proper element.
his brother--his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.
even until now--notwithstanding that "the true light already has begun to shine" (1Jn 2:8).
2:102:10: Որ սիրէ զեղբայր իւր, ՚ի լո՛յս բնակէ՝ եւ գայթագղութիւն ՚ի նմա չի՛ք[3147]։ [3147] Ոմանք. ՚Ի լոյսն բնակէ։
10 Ով սիրում է իր եղբօրը, բնակւում է լոյսի մէջ, եւ նրա մէջ գայթակղութիւն չկայ:
10 Ան որ իր եղբայրը կը սիրէ, լոյսի մէջ կը բնակի ու իր մէջ գայթակղութիւն չկայ.
Որ սիրէ զեղբայր իւր` ի լոյս բնակէ, եւ գայթակղութիւն ի նմա չիք:

2:10: Որ սիրէ զեղբայր իւր, ՚ի լո՛յս բնակէ՝ եւ գայթագղութիւն ՚ի նմա չի՛ք[3147]։
[3147] Ոմանք. ՚Ի լոյսն բնակէ։
10 Ով սիրում է իր եղբօրը, բնակւում է լոյսի մէջ, եւ նրա մէջ գայթակղութիւն չկայ:
10 Ան որ իր եղբայրը կը սիրէ, լոյսի մէջ կը բնակի ու իր մէջ գայթակղութիւն չկայ.
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Кто любит брата своего, тот пребывает во свете, и нет в нем соблазна.
2:10  ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῶ φωτὶ μένει, καὶ σκάνδαλον ἐν αὐτῶ οὐκ ἔστιν·
2:10. ὁ (The-one) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) ἐν (in) τῷ (unto-the-one) φωτὶ (unto-a-light) μένει, (it-stayeth,"καὶ (and) σκάνδαλον (cumbered) ἐν (in) αὐτῷ (unto-it) οὐκ (not) ἔστιν: (it-be)
2:10. qui diligit fratrem suum in lumine manet et scandalum in eo non estHe that loveth his brother abideth in the light: and there is no scandal in him.
10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
2:10. Whoever loves his brother abides in the light, and there is no cause of offense in him.
2:10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
He that loveth his brother abideth in the light, and there is none occasion of stumbling in him:

10: Кто любит брата своего, тот пребывает во свете, и нет в нем соблазна.
2:10  ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῶ φωτὶ μένει, καὶ σκάνδαλον ἐν αὐτῶ οὐκ ἔστιν·
2:10. qui diligit fratrem suum in lumine manet et scandalum in eo non est
He that loveth his brother abideth in the light: and there is no scandal in him.
2:10. Whoever loves his brother abides in the light, and there is no cause of offense in him.
2:10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: He that loveth his brother - That is, his neighbor, his fellow creature, whether Jew or Gentile, so as to bear him continual good will, and to be ready to do him every kind office; abideth in the light - not only gives proof that he has received Christ Jesus the Lord, but that he walks in him, that he retains the grace of his justification, and grows therein.
And there is none occasion of stumbling in him - Και σκανδαλον εν αυτῳ ουκ εστιν· And there is no stumbling block in him; he neither gives nor receives offense: love prevents him from giving any to his neighbor; and love prevents him from receiving any from his neighbor, because it leads him to put the best construction on every thing. Besides, as he walks in the light, he sees the stumbling blocks that are in the way, and avoids them; every part of his path being illuminated. Many fall into sin because they do not see the snares that are in the way; and they do not see the snares because they either have not received, or do not abide in, the light.
Albert Barnes: Notes on the Bible - 1834
2:10: He that loveth his brother abideth in the light - Has true religion, and enjoys it.
And there is none occasion of stumbling in him - Margin, "scandal." Greek, "and there is no stumbling" (or scandal - σκάνδαλον skandalon - in him.) The word here used, means anything against which one strikes or stumbles; and then a stumbling-block, an impediment, or anything which occasions a fall. Then it is used in a moral or spiritual sense, as denoting that which is the occasion of falling into sin. See the Mat 5:29 note, and Rom 14:13 note. Here it refers to an individual in respect to his treatment of others, and means that there is nothing, so far as he is concerned, to lead him into sin. - Robinson, Lexicon. If he has love to the brethren, he has true religion; and there is, so far as the influence of this shall extend, nothing that will be the occasion of his falling into sin in his conduct toward them, for "love worketh no ill to his neighbor," Rom 13:10. His course will be just, and upright, and benevolent. He will have no envy toward them in their prosperity, and will not be disposed to detract from their reputation in adversity; he will have no feelings of exultation when they fall, and will not be disposed to take advantage of their misfortunes; and, loving them as brethren, he will be in no respect under temptation to do them wrong. In the bosom of one who loves his brother, the baleful passions of envy, malice, hatred, and uncharitableness, can have no place. At the same time, this love of the brethren would have an important effect on his whole Christian life and walk, for there are few things that will have more influence on a man's character in keeping him from doing wrong, than the love of the good and the pure. He who truly loves good people, will not be likely in any respect to go astray from the paths of virtue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: that loveth: Jo1 3:14; Hos 6:3; Joh 8:31; Rom 14:13; Pe2 1:10
occasion of stumbling: Gr. scandal, Mat 13:21, Mat 18:7; Luk 17:1, Luk 17:2; Rom 9:32, Rom 9:33; Phi 1:10
John Gill
He that loveth his brother,.... As such, and because he is his brother in Christ, and that cordially and sincerely, without hypocrisy and dissimulation, and by love serves him, both in things temporal and spiritual, and so observes the new, and yet old commandment,
abideth in the light: it is a plain case, that such a man is in the light of grace, and continues in it; for though it is not his love to the brethren which is the cause of his light, of his being and continuing in it, for that is owing to the spirit of light and knowledge, but on the contrary, light is the cause of his love; yet it is an evidence of it, that by which it is known, as the cause is known by the effect; see Jn 3:14;
and there is none occasion of stumbling in him, or "there is no scandal" or "offence in him"; he gives no offence to his brother, or at least, as much as in him lies, he takes care that he gives none; he avoids, as much as can be, putting a stumblingblock, or an occasion to fall, in his brother's way, by the use of things indifferent, or by any other action; nor will he easily take offence at what is said or done unto him, for charity or love is not easily provoked, it suffers long, and bears all things; see 1Cor 13:4; nor does he so much and so frequently transgress the laws of God, and particularly those which regard his neighbour or his brother, and so easily fall into the snares of Satan, because he is in the light, and walks in the light, and sees his way, and what lies in his way, and, so shuns and avoids occasion of stumbling and falling. There is not in him that wrath, and malice, and envy, which lead on to the commission of other sins; for love works no ill, but fulfils the law, and will not suffer him to commit adultery, to kill, to steal, or bear false witness against his neighbour, friend, and brother; see Rom 13:9; and such an one enjoys great peace, tranquillity, and happiness; he has much comfort in himself, and pleasure in the saints, and delight in their company; he walks inoffensively, and in an harmless manner, without hurting himself, or any other, Ps 119:165.
John Wesley
He that loveth his brother - For Christ's sake. Abideth in the light - Of God. And there is no occasion of stumbling in him - Whereas he that hates his brother is an occasion of stumbling to himself. He stumbles against himself, and against all things within and without; while he that loves his brother, has a free, disencumbered journey.
Robert Jamieson, A. R. Fausset and David Brown
Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love.
none occasion of stumbling--In contrast to, "He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." "In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path" [BENGEL]. John has in mind Jesus' words, Jn 11:9-10. ALFORD well says, "The light and the darkness are within ourselves; admitted into us by the eye, whose singleness fills the whole body with light."
2:112:11: Իսկ որ ատեայ զեղբայր իւր՝ ՚ի խաւարի՛ է, եւ ընդ խաւա՛ր շրջի. եւ ո՛չ գիտէ յո՛ երթայ, զի խաւարն կուրացո՛յց զաչս նորա[3148]։ [3148] Ոմանք. Իսկ որ ատէ զեղ՛՛։ Ոսկան. Եւ ընդ խաւարի շրջի։
11 Իսկ ով ատում է իր եղբօրը, խաւարի մէջ է, խաւարի մէջ է շրջում եւ չգիտէ, թէ ուր է գնում, որովհետեւ խաւարը կուրացրել է նրա աչքերը:
11 Բայց ան որ իր եղբայրը կ’ատէ խաւարի մէջ է ու խաւարի մէջ կը քալէ ու չի գիտեր թէ ո՞ւր կ’երթայ, վասն զի խաւարը անոր աչքերը կուրցուցեր է։
իսկ որ ատեայ զեղբայր իւր` ի խաւարի է, եւ ընդ խաւար շրջի, եւ ոչ գիտէ յո երթայ, զի խաւարն կուրացոյց զաչս նորա:

2:11: Իսկ որ ատեայ զեղբայր իւր՝ ՚ի խաւարի՛ է, եւ ընդ խաւա՛ր շրջի. եւ ո՛չ գիտէ յո՛ երթայ, զի խաւարն կուրացո՛յց զաչս նորա[3148]։
[3148] Ոմանք. Իսկ որ ատէ զեղ՛՛։ Ոսկան. Եւ ընդ խաւարի շրջի։
11 Իսկ ով ատում է իր եղբօրը, խաւարի մէջ է, խաւարի մէջ է շրջում եւ չգիտէ, թէ ուր է գնում, որովհետեւ խաւարը կուրացրել է նրա աչքերը:
11 Բայց ան որ իր եղբայրը կ’ատէ խաւարի մէջ է ու խաւարի մէջ կը քալէ ու չի գիտեր թէ ո՞ւր կ’երթայ, վասն զի խաւարը անոր աչքերը կուրցուցեր է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: А кто ненавидит брата своего, тот находится во тьме, и во тьме ходит, и не знает, куда идет, потому что тьма ослепила ему глаза.
2:11  ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστὶν καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ.
2:11. ὁ (the-one) δὲ (moreover) μισῶν (hating-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it,"ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) ἐστὶν (it-be,"καὶ (and) ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) περιπατεῖ, (it-treadeth-about-unto,"καὶ (and) οὐκ (not) οἶδεν (it-had-come-to-see) ποῦ (of-whither) ὑπάγει, (it-leadeth-under,"ὅτι (to-which-a-one) ἡ (the-one) σκοτία (an-obscuring-unto) ἐτύφλωσεν (it-en-blinded) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτοῦ. (of-it)
2:11. qui autem odit fratrem suum in tenebris est et in tenebris ambulat et nescit quo eat quoniam tenebrae obcaecaverunt oculos eiusBut he that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth: because the darkness hath blinded his eyes.
11. But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.
2:11. But whoever hates his brother is in the darkness, and in darkness he walks, and he does not know where he is going. For the darkness has blinded his eyes.
2:11. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes:

11: А кто ненавидит брата своего, тот находится во тьме, и во тьме ходит, и не знает, куда идет, потому что тьма ослепила ему глаза.
2:11  ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστὶν καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ.
2:11. qui autem odit fratrem suum in tenebris est et in tenebris ambulat et nescit quo eat quoniam tenebrae obcaecaverunt oculos eius
But he that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth: because the darkness hath blinded his eyes.
2:11. But whoever hates his brother is in the darkness, and in darkness he walks, and he does not know where he is going. For the darkness has blinded his eyes.
2:11. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
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Adam Clarke: Commentary on the Bible - 1831
2:11: But he that hateth his brother is in darkness - He is still in his heathen or unconverted state; and walketh in darkness, his conduct being a proof of that state; and knoweth not whither he goeth - having no proper knowledge of God or eternal things; and cannot tell whether he is going to heaven or hell, because that darkness has blinded his eyes - darkened his whole soul, mind, and heart.
Albert Barnes: Notes on the Bible - 1834
2:11: But he that hateth his brother - The word here used would, in this connection, include both the mere absence of love, and positive hatred. It is designed to include the whole of that state of mind where there is not love for the brethren.
Is in darkness - Jo1 2:9.
And walketh in darkness - He is like one who walks in the dark, and who sees no object distinctly. See the notes at Joh 12:35.
And knoweth not whither he goeth - Like one in the dark. He wanders about not knowing what direction he shall take, or where the course which he is on will lead. The general meaning is, that he is ignorant of the whole nature of religion; or, in other words, love to the brethren is a central virtue in religion, and when a man has not that, his mind is entirely clouded on the whole subject, and he shows that he knows nothing of its nature. There is no virtue that is designed to be made more prominent in Christianity; and there is none that will throw its influence farther over a man's life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: he that: Jo1 2:9; Joh 12:35; Tit 3:3
and walketh: Pro 4:19; Joh 12:35
because: Joh 12:40; Co2 3:14, Co2 4:4; Rev 3:17
John Gill
But he that hateth his brother is in darkness,.... As is before expressed in 1Jn 2:9, to which is added,
and walketh in darkness; he goes on in it, and takes delight in it, as dangerous and uncomfortable as it is:
and knoweth not whither he goeth; he cannot discern between good and evil; he puts darkness for light, and light for darkness; he sees not what is before him, nor what stumblingblocks lie in the way; he is not aware of the snares, pits, and traps he is in danger of falling into; nor does he know and consider what these paths of darkness, of sin, and ignorance, and infidelity, lead unto, even unto utter darkness, where is weeping, wailing, and gnashing of teeth: and the reason is,
because that darkness hath blinded his eyes; either Satan, the god of this world, who blinds the minds of them that believe not, and who is darkness itself, and the cause of darkness in himself and in others, and one of whose names this was with the Jews (e); See Gill on Lk 22:53; or that natural darkness which sin has brought upon the understanding, and has blinded the eyes of it, called the blindness of the heart, Eph 4:18, so that a man under the power of it is ignorant of himself, and knows not that he is blind and miserable; is a stranger to the way of peace, and life by Christ, and knows not what he is about, and where he is, or whither he is going, and what his end will be.
(e) Yalkut Simconi, par. 2. fol. 44. 4.
John Wesley
He that hateth his brother - And he must hate, if he does not love him: there is no medium. Is in darkness - In sin, perplexity, entanglement. He walketh in darkness, and knoweth not that he is in the high road to hell.
Robert Jamieson, A. R. Fausset and David Brown
is in darkness . . . walketh--"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts.
whither--Greek, "where"; including not only the destination to which, but the way whereby.
hath blinded--rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.
2:122:12: Գրեմ ձեզ ո՛րդեակք, զի թողեա՛լ են ձեզ մեղքն ձեր՝ վասն անուան նորա։
12 Որդեակնե՛ր, գրում եմ ձեզ, որովհետեւ ձեր մեղքերը ներուած են ձեզ նրա անուան սիրուն:
12 Կը գրեմ ձեզի, ո՛րդեակներ, վասն զի ձեր մեղքերը թողուած են անոր անուան համար։
Գրեմ ձեզ, որդեակք, զի թողեալ են ձեզ մեղքն ձեր վասն անուան նորա:

2:12: Գրեմ ձեզ ո՛րդեակք, զի թողեա՛լ են ձեզ մեղքն ձեր՝ վասն անուան նորա։
12 Որդեակնե՛ր, գրում եմ ձեզ, որովհետեւ ձեր մեղքերը ներուած են ձեզ նրա անուան սիրուն:
12 Կը գրեմ ձեզի, ո՛րդեակներ, վասն զի ձեր մեղքերը թողուած են անոր անուան համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Пишу вам, дети, потому что прощены вам грехи ради имени Его.
2:12  γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ.
2:12. Γράφω (I-scribe) ὑμῖν, (unto-ye,"τεκνία, (Produceelets,"ὅτι (to-which-a-one) ἀφέωνται (they-had-come-to-be-sent-off) ὑμῖν (unto-ye) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) διὰ (through) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ: (of-it)
2:12. scribo vobis filioli quoniam remittuntur vobis peccata propter nomen eiusI write unto you, little children, because your sins are forgiven you for his name's sake.
12. I write unto you, little children, because your sins are forgiven you for his name’s sake.
2:12. I am writing to you, little sons, because your sins are forgiven for the sake of his name.
2:12. I write unto you, little children, because your sins are forgiven you for his name’s sake.
I write unto you, little children, because your sins are forgiven you for his name' s sake:

12: Пишу вам, дети, потому что прощены вам грехи ради имени Его.
2:12  γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ.
2:12. scribo vobis filioli quoniam remittuntur vobis peccata propter nomen eius
I write unto you, little children, because your sins are forgiven you for his name's sake.
2:12. I am writing to you, little sons, because your sins are forgiven for the sake of his name.
2:12. I write unto you, little children, because your sins are forgiven you for his name’s sake.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Предложив вниманию читателей учение о хождении в свете и сущности Богослужения и о любви, как главнейшем условии последнего (I:6: - 2:8), и имея в виду далее (со ст. 15) дать указания, как христианам должно относиться к миру, Апостол этому последнему предостережению предпосылает сильное и настойчивое воззвание к христианам разных возрастов. Обращение: "чадца", teknia (ст. 12) и "дети" paidia (ст. 14) суть не названия детей в собственном смысле, а отеческое обращение старца Апостола ко всем читателям-христианам без различия возраста, как показывает употребление teknia в II:1, 28; III:7, 18; IV:4; V:21; и paidia в II:18. Другими же названиями: "отцы", "юноши" обозначаются более степени духовных совершенств и качеств, чем возрасты естественные, хотя нельзя исключать совсем и последних (слово neaniskoi не идет для обозначения одной лишь духовной зрелости), потому что возможно совпадение возраста естественного с духовным. Обращение к разным возрастам или классам читателей Апостолом сделано в двух параллельных рядах, причем первый ряд обращений объединяется глаголом grafw, пишу, в наст. вр., а обращения второго ряда связываются тем же глаголом в форме аориста. Различая в христианском обществе отдельных членов неодинакового возраста, духовного и естественного, Апостол всем им усвояет высокие духовные преимущества и блага, полученные ими в христианстве, - с целью отвратить их от привязанности к миру (ст. 15). Именно, "обращаясь прежде всего ко всем христианам общины (teknia), Апостол говорит, что он пишет им потому, что грехи их прощены им (II:12). Но прощение грехов предполагает познание Того, через Кого даровано нам это высочайшее благо - познание Спасителя Иисуса Христа. Хотя познание такого рода, как и прощение грехов, принадлежит всем христианам, но оно преимущественно отличает "отцев". Пишу вам, отцы, говорит Апостол, яко познаете Безначальнаго. Ощущение грехов предполагает, далее, борьбу с грехом и победу над ним, и так как эта борьба сравнительно недавно совершена юношами, и, следовательно, последние должны особенно заботиться, чтобы не потерять приобретенного, то Апостол Иоанн, обращаясь к ним, говорит: пишу вам, юноши, яко победисте лукаваго... (проф. прот. Д. И. Богдашевский, с. 15-16). Возможно, что здесь имеется в виду "какое-нибудь особенно сильное столкновение с еретиками, из которого малоазийская церковь вышла победительницею, благодаря преимущественно энергии молодого поколения" (проф. Н. И. Сагарда, с. 395). Во втором обращении к юношам (ст. 14) Апостол поясняет, что сила, при помощи которой юноши победили лукавого, была не собственная их сила юношеской полноты жизни, а сила Божественная, духовная - сила слова Божия, Евангелия, пребывающего в них.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against the Love of the World.A. D. 80.
12 I write unto you, little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so,

I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses,

1. The lowest in the Christian school: I write unto you, little children, v. 12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts:-- (1.) Because their sins were forgiven them for his name's sake, v. 12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, v. 13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb. viii. 11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds,

2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (v. 13, 14), unto you, Mnasons, you old disciples, Acts xxi. 16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, v. 13, 14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as ch. i. 1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. iii. 8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then,

3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, v. 13, 14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts:-- (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, v. 13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, v. 14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, v. 14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world.

II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, v. 15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken,

1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, v. 15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays.

2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, v. 16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, v. 16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world.

3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, v. 17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Eccl. xii. 5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave?

4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, v. 17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither.

From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.
Adam Clarke: Commentary on the Bible - 1831
2:12: I write unto you, little children - Τεκνια· Beloved children, (see on Jo1 2:1 (note)), those who were probably the apostle's own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name's sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God.
Albert Barnes: Notes on the Bible - 1834
2:12: I write unto you, little children - There has been much difference of opinion among commentators in regard to this verse and the three following verses, on account of their apparent tautology. Even Doddridge supposes that considerable error has here crept into the text, and that a portion of these verses should be omitted in order to avoid the repetition. But there is no authority for omitting any portion of the text, and the passage is very much in accordance with the general style of the apostle John. The author of this Epistle was evidently accustomed to express his thoughts in a great variety of ways, having even the appearance of tautology, that the exact idea might be before his readers, and that his meaning might not be misapprehended. In order to show that the truths which he was uttering in this Epistle pertained to all, and to secure the interest of all in them, he addresses himself to different classes, and says that there were reasons existing in regard to each class why he wrote to them.
In the expressions "I write," and "I have written," he refers to what is found in the Epistle itself, and the statements in these verses are designed to be "reasons" why he brought these truths before their minds. The word here rendered "little children" (τεκνία teknia) is different from that used in Jo1 2:13, and rendered there "little children," (παιδία paidia;) but there can be little doubt that the same class of persons is intended. Some have indeed supposed that by the term "little children" here, as in Jo1 2:1, the apostle means to address all believers - speaking to them as a father; but it seems more appropriate to suppose that he means in these verses to divide the body of Christians whom he addressed into three classes - children, young men, and the aged, and to state particular reasons why he wrote to each. If the term (τεκνία teknia) "little children" here means the same as the term (παιδία paidia) "little children" in Jo1 2:13, then he addresses each of these classes twice in these two verses, giving each time somewhat varied reasons why he addressed them. That, by the term "little children" here, he means children literally, seems to me to be clear,
(1) because this is the usual meaning of the word, and should be understood to be the meaning here, unless there is something in the connection to show that it is used in a metaphorical sense;
(2) because it seems necessary to understand the other expressions, "young men," and "fathers," in a literal sense, as denoting those more advanced in life;
(3) because this would be quite in character for the apostle John. He had recorded, and would doubtless remember the solemn injunction of the Saviour to Peter Joh 21:15, to "feed his lambs," and the aged apostle could not but feel that what was worthy of so solemn an injunction from the Lord, was worthy of his attention and care as an apostle; and,
(4) because in that case, each class, fathers, young men, and children, would be twice addressed in these two verses; whereas if we understood this of Christians in general, then fathers and young men would be twice addressed, and children but once.
If this is so, it may be remarked:
(1) that there were probably quite young children in the church in the time of the apostle John, for the word would naturally convey that idea.
(2) the exact age cannot be indeed determined, but two things are clear:
(a) one is, that they were undoubtedly under 20 years of age, since they were younger than the "young men" - νεανίσκοι neaniskoi - a word usually applied to those who were in the vigor of life, from about the period of 20 up to 40 years, (Notes, Jo1 2:13), and this word would embrace all who were younger than that class; and,
(b) the other is, that the word itself would convey the idea that they were in quite early life, as the word "children" - fair translation of it - does now with us. It is not possible to determine, from the use of this word, precisely of what age the class here referred to was, but the word would imply that they were in quite early life. No rule is laid down in the New Testament as to the age in which children may be admitted to the communion. The whole subject is left to the wise discretion of the church, and is safely left there. Cases must vary so much that no rule could be laid down; and little or no evil has arisen from leaving the point undetermined in the Scriptures. It may be doubted, however, whether the church has not been rather in danger of erring by having it deferred too late, than by admitting children too early.
(3) such children, if worthy the attention of an aged apostle, should receive the particular notice of pastors now. Compare the notes at Joh 21:15. There are reasons in all cases now, as there were then, why this part of a congregation should receive the special attention of a minister of religion. The hopes of a church are in them. Their minds are susceptible to impression. The character of the piety in the next age will depend on their views of religion. All that there is of value in the church and the world will soon pass into their hands. The houses, farms, factories; the pulpits, and the chairs of professors in colleges; the seats of senators and the benches of judges; the great offices of state, and all the offices in the church; the interests of learning, and of benevolence and liberty, are all soon to be under their control. Everything valuable in this world will soon depend on their conduct and character; and who, therefore, can over-estimate the importance of training them up in just views of religion. As John "wrote" to this class, should not pastors "preach" to them?
Because - ὅτι hoti. This particle may be rendered "for," or "because;" and the meaning may be either that the fact that their sins were forgiven was a reason for writing to them, since it would be proper, on that ground, to exhort them to a holy life; or that he wrote to them because it was a privilege to address them as those who were forgiven, for he felt that, in speaking to them, he could address them as such. It seems to me that it is to be taken as a causal particle, and that the apostle, in the various specifications which he makes, designs to assign particular reasons why he wrote to each class, enjoining on them the duties of a holy life. Compare Jo1 2:21.
Your sins are forgiven you - That is, this is a reason why he wrote to them, and enjoined these things on them. The meaning seems to be, that the fact that our past sins are blotted out furnishes a strong reason why we should be holy. That reason is founded on the goodness of God in doing it, and on the obligation under which we are brought by the fact that God has had mercy on us. This is a consideration which children will feel as well as others; for there is nothing which will tend more to make a child obedient hereafter, than the fact that a parent freely forgives the past.
For his name's sake - On account of the name of Christ; that is, in virtue of what he has done for us. In Jo1 2:13, he states another reason why he wrote to this same class - "because they had known the Father."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: write: Jo1 2:7, Jo1 2:13, Jo1 2:14, Jo1 2:21, Jo1 1:4
little: Jo1 2:1
your: Jo1 1:7, Jo1 1:9; Psa 32:1, Psa 32:2; Luk 5:20, Luk 7:47-50, Luk 24:47; Act 4:12, Act 10:43, Act 13:38; Rom 4:6, Rom 4:7; Eph 1:7; Col 1:14
for: Psa 25:11, Psa 106:8; Jer 14:7; Eph 4:32
Geneva 1599
(i) I write unto you, (9) little children, because your sins are forgiven you for his (k) name's sake.
(i) Therefore I write to you, because you are of their number whom God has reconciled to himself. (9) He returns again from the sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation upon which afterwards sanctification must be built as upon a foundation.
(k) For his own sake: in that he names Christ he eliminates all others, whether they are in heaven or on earth.
John Gill
I write unto you, little children,.... By whom the apostle means in common all the saints he writes to, whom he afterwards distributes into fathers, young men, and little children; for the same word is used here as in 1Jn 2:1; and a different one from that which is rendered little children in 1Jn 2:13; and besides, the following blessing of pardon of sin is common to all the children of God of different ages: now what the apostle says he writes unto them, intends not the epistle in general, but the new commandment of love in particular; and which he urges and enforces on them all, for this reason,
because your sins are forgiven you for his name's sake; these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them. It may be, they may be called here "little children", with a view to their interest in this blessing of grace. So the Jews say (f), that Saul was called
""the son of one year in his reign"; 1Kings 13:1; because all his iniquities were forgiven him, "as a sucking child" of a year old.''
(f) T. Hieros. Biccurim, fol. 65. 4.
John Wesley
I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But in 1Jn 2:13-27, he divides them particularly into "fathers," "young men," and "little children." Because your sins are forgiven you - As if he had said, This is the sum of what I have now written. He then proceeds to other things, which are built upon this foundation.
Robert Jamieson, A. R. Fausset and David Brown
little children--Greek, "little sons," or "dear sons and daughters"; not the same Greek as in 1Jn 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (1Jn 2:1, Greek; 1Jn 2:28; 1Jn 3:18; 1Jn 4:4; 1Jn 5:21); but only in 1Jn 2:13, 1Jn 2:18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Jn 13:33) the term "little sons," or dear sons and daughters; but in Jn 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs.
are forgiven--"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
2:132:13: Գրեմ ձեզ հա՛րք, զի ծանեա՛յք դուք զայն՝ որ իսկզբանէն։ Գրեմ ձեզ ե՛րիտասարդք, զի յաղթեցէք դուք չարին[3149]։ [3149] Բազումք. Որ իսկզբանէն է։ Ոմանք. Զի յաղթիցէք դուք չա՛՛։
13 Հայրե՛ր, գրում եմ ձեզ, որովհետեւ դուք ճանաչեցիք նրան, ով ի սկզբանէ կայ: Երիտասարդնե՛ր, գրում եմ ձեզ, որովհետեւ դուք յաղթեցիք չարին:
13 Կը գրեմ ձեզի, հա՛յրեր, վասն զի դուք ճանչցաք զանիկա, որ սկիզբէն է։ Կը գրեմ ձեզի, երի՛տասարդներ, վասն զի դուք չարին յաղթեցիք։
Գրեմ ձեզ, հարք, զի ծանեայք դուք զայն որ ի սկզբանէն է: Գրեմ ձեզ, երիտասարդք, զի յաղթեցէք դուք չարին:

2:13: Գրեմ ձեզ հա՛րք, զի ծանեա՛յք դուք զայն՝ որ իսկզբանէն։ Գրեմ ձեզ ե՛րիտասարդք, զի յաղթեցէք դուք չարին[3149]։
[3149] Բազումք. Որ իսկզբանէն է։ Ոմանք. Զի յաղթիցէք դուք չա՛՛։
13 Հայրե՛ր, գրում եմ ձեզ, որովհետեւ դուք ճանաչեցիք նրան, ով ի սկզբանէ կայ: Երիտասարդնե՛ր, գրում եմ ձեզ, որովհետեւ դուք յաղթեցիք չարին:
13 Կը գրեմ ձեզի, հա՛յրեր, վասն զի դուք ճանչցաք զանիկա, որ սկիզբէն է։ Կը գրեմ ձեզի, երի՛տասարդներ, վասն զի դուք չարին յաղթեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Пишу вам, отцы, потому что вы познали Сущего от начала. Пишу вам, юноши, потому что вы победили лукавого. Пишу вам, отроки, потому что вы познали Отца.
2:13  γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ᾽ ἀρχῆς. γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν.
2:13. γράφω (I-scribe) ὑμῖν, (unto-ye,"πατέρες, (Fathers,"ὅτι (to-which-a-one) ἐγνώκατε (ye-had-come-to-acquaint) τὸν (to-the-one) ἀπ' (off) ἀρχῆς: (of-a-firsting) γράφω (I-scribe) ὑμῖν, (unto-ye," νεανίσκοι , ( Youthed-of ,"ὅτι (to-which-a-one) νενικήκατε (ye-had-come-to-conquer-unto) τὸν (to-the-one) πονηρόν. (to-en-necessitated) ἔγραψα (I-scribed) ὑμῖν, (unto-ye,"παιδία, (Childlets,"ὅτι (to-which-a-one) ἐγνώκατε (ye-had-come-to-acquaint) τὸν (to-the-one) πατέρα: (to-a-Father)
2:13. scribo vobis patres quoniam cognovistis eum qui ab initio est scribo vobis adulescentes quoniam vicistis malignumI write unto you, fathers, because you have known him who is from the beginning. I write unto you, young men, because you have overcome the wicked one.
13. I write unto you, fathers, because ye know him which is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father.
2:13. I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, adolescents, because you have overcome the evil one.
2:13. I write unto you, fathers, because ye have known him [that is] from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
I write unto you, fathers, because ye have known him [that is] from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father:

13: Пишу вам, отцы, потому что вы познали Сущего от начала. Пишу вам, юноши, потому что вы победили лукавого. Пишу вам, отроки, потому что вы познали Отца.
2:13  γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ᾽ ἀρχῆς. γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν.
2:13. scribo vobis patres quoniam cognovistis eum qui ab initio est scribo vobis adulescentes quoniam vicistis malignum
I write unto you, fathers, because you have known him who is from the beginning. I write unto you, young men, because you have overcome the wicked one.
2:13. I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, adolescents, because you have overcome the evil one.
2:13. I write unto you, fathers, because ye have known him [that is] from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: I write unto you, fathers - By fathers it is very likely that the apostle means persons who had embraced Christianity on its first promulgation in Judea and in the Lesser Asia, some of them had probably seen Christ in the flesh; for this appears to be what is meant by, Ye have known him from the beginning. These were the elders and eye witnesses, who were of the longest standing in the Church, and well established in the truths of the Gospel, and in Christian experience. But τον απ' αρχης, him who is from the beginning, may mean Jesus Christ in the eternity of his nature, see Joh 1:1, Joh 1:2; but the sense is the same.
I write unto you, young men - These were confirmed disciples of Christ; persons who were well-grounded in the truth, had been thoroughly exercised in the Christian warfare, were no longer agitated by doubts and fears, but had arrived at the abiding testimony of the Spirit of God in their consciences; hence they are said to have overcome the wicked one, Jo1 2:14. They were persons in the prime of life, and in the zenith of their faith and love.
I write unto you, little children - Παιδια, a very different term from that used in the 12th verse, τεκνια, which means beloved children, as we have already seen. This is another class, and their state is differently described: Ye have known the Father. If the apostle does not use these two words indifferently, four states instead of three, are here described: -
1. Fathers, πατερες· those who had been converted at the very commencement of Christianity, and had seen the eternal Word manifested in the flesh.
2. Young Men, νεανισκοι· youths in the prime of their spiritual life, valiant soldiers, fighting under the banner of Christ, who had confounded Satan in his wiles, and overcome him by the blood of the Lamb.
3. Little Children, παιδια· disciples of Christ, not of very long standing in the Church, nor of much experience, but who had known the Father; i.e. persons who had been made sons: God had sent the Spirit of his Son into their hearts, whereby they cried Abba, Father!
4. Beloved Children, τεκνια· the most recent converts, and particularly those among young men and women who, from their youth, simplicity, openheartedness, and affectionate attachment to God and his cause, were peculiarly dear to this aged apostle of Jesus Christ. These are represented as having their sins forgiven them on account of his name, δια το ονομα αυτου, that is, for the sake of Jesus, or on account of his merit or worthiness.
These four classes constituted the household or family of God; each class, in ascending gradation, seems to have had more light, experience, and holiness than the other.
1. The τεκνια, beloved children, or infants, are those who are just born into the heavenly family.
2. The παιδια, little children, are those who are able to walk and speak; they know their heavenly Father, and can call him by that name.
3. The νεανισκοι, young men, are such as are grown up to man's estate; these perform the most difficult part of the labor, and are called to fight the battles of the Lord.
4. The πατερες, fathers, are those who are at the foundation of the spiritual family, and have known the whole economy of the work of God in themselves and in others. These have the largest stock of spiritual wisdom and religious experience.
All these answer to the component members of a perfect human family.
1. There is the beloved infant dandled on the knees of its parents.
2. There are the little children that can speak a little, run about, answer to their own names, distinguish and call on their father and mother, and are now put under instruction.
3. There are the youths, those who are grown up to man's estate, are strong to labor, retain the instructions they have received, act upon them, and are occasionally called upon to defend their family, property, and country, against spoilers and oppressors.
4. There are the parents, the father and mother, from whom the family sprang, and who are the governors and directors of the household. To these four classes, in a perfect family, the apostle appears to allude; and we see, considered in this light, with what delicacy and propriety he uses these images.
Albert Barnes: Notes on the Bible - 1834
2:13: I write unto you, fathers - As there were special reasons for writing to children, so there were also for writing to those who were more mature in life. The class here addressed would embrace all those who were in advance of the νεανίσκοί neaniskoi, or young men, and would properly include those who were at the head of families.
Because ye have known him that is from the beginning - That is, the Lord Jesus Christ. Notes, Jo1 1:1. The argument is, that they had been long acquainted with the principles of his religion, and understood well its doctrines and duties. It cannot be certainly inferred from this that they had had a personal acquaintance with the Lord Jesus: yet that this might have been is not impossible, for John had himself personally known him, and there may have been some among those to whom he wrote who had also seen and known him. If this were so, it would give additional impressiveness to the reason assigned here for writing to them, and for reminding them of the principles of that religion which they had learned from his own lips and example. But perhaps all that is necessarily implied in this passage is, that they had had long opportunity of becoming acquainted with the religion of the Son of God, and that having understood that thoroughly, it was proper to address them as aged and established Christians, and to call on them to maintain the true doctrines of the gospel, against the specious but dangerous errors which then pRev_ailed.
I write unto you, young men - νεανίσκοι neaniskoi. This word would properly embrace those who were in the vigor of life, midway between children and old men. It is uniformly rendered "young men" in the New Testament: Mat 19:20, Mat 19:22; Mar 14:51; Mar 16:5; Luk 7:14; Act 2:17; Act 5:10; and in the passages before us. It does not elsewhere occur. It is commonly understood as embracing those in the prime and vigor of manhood up to the period of about forty years. - Robinson.
Because ye have overcome the wicked one - That is, because you have vigor, (see the next verse), and that vigor you have shown by overcoming the assaults of the wicked one - the devil. You have triumphed over the passions which pRev_ail in early life; you have combated the allurements of vice, ambition, covetousness, and sensuality; and you have shown that there is a strength of character and of piety on which reliance can be placed in promoting religion. It is proper, therefore, to exhort you not to disgrace the victory which you have already gained, but to employ your vigor of character in maintaining the cause of the Saviour. The thing to which John appeals here is the energy of those at this period of life, and it is proper at all times to make this the ground of appeal in addressing a church. It is right to call on those who are in the prime of life, and who are endowed with energy of character, to employ their talents in the service of the Lord Jesus, and to stand up as the open advocates of truth. Thus, the apostle calls on the three great classes into which a community or a church may be considered as divided: youth, because their sins were already forgiven, and, though young, they had actually entered on a career of virtue and religion, a career which by all means they ought to be exhorted to pursue; "fathers," or aged men, because they had had long experience in religion, and had a thorough acquaintance with the doctrines and duties of the gospel, and they might be expected to stand steadfastly as examples to others; and "young men," those who were in the vigor and prime of life, because they had shown that they had power to resist evil, and were endowed with strength, and it was proper to call on them to exert their vigor in the sacred cause of religion.
I write unto you, little children - Many manuscripts read here, "I have written" - ἔγραψα egrapsa - instead of "I write" - γράφω graphō. This reading is found in both the ancient Syriac versions, and in the Coptic; it was followed by Origen, Cyril, Photius, and OEeumenius; and it is adopted by Grotius, Mill, and Hahn, and is probably the true reading. The connection seems to demand this. In Jo1 2:12-13, the apostle uses the word γράφω graphō - I write - in relation to children, fathers, and young men; in the passage before us, and in the next verse, he again addresses children, fathers, and young men, and in relation to the two latter, he says ἔγραψα egrapsa - "I have written." The connection, therefore, seems to demand that the same word should be employed here also. Some persons have supposed that the whole passage is spurious, but of that there is no evidence; and, as we have elsewhere seen, it is not uncommon for John to repeat a sentiment, and to place it in a variety of lights, in order that he might make it certain that he was not misapprehended.
Some have supposed, also, that the expression "I have written," refers to some former epistle which is now lost, or to the Gospel by the same author, which had been sent to them (Hug.), and that he means here to remind them that he had written to them on some former occasion, inculcating the same sentiments which he now expressed. But there is no evidence of this, and this supposition is not necessary in order to a correct understanding of the passage. In the former expression, "I write," the state of mind would be that of one who fixed his attention on what he was "then" doing, and the particular reason "why" he did it - and the apostle states these reasons in Jo1 2:12-13. Yet it would not be unnatural for him immediately to throw his mind into the past, and to state the reasons why he had resolved to write to them at all, and then to look at what he had purposed to say as already done, and to state the reasons why that was done.
Thus one who sat down to write a letter to a friend might appropriately state in any part of the letter the reasons which had induced him to write at all to him on the subject. If he fixed his attention on the fact that he was actually writing, and on the reasons why he wrote, he would express himself in the present tense - I write; if on the pRev_ious purpose, or the reasons which induced him to write at all, he would use the past tense - "I have written" for such and such reasons. So John seems here, in order to make what he says emphatic, to refer to two states of his own mind: the one when he resolved to write, and the reasons which occurred to him then; and the other when he was actually writing, and the reasons which occurred to him then. The reasons are indeed substantially the same, but they are contemplated from different points of view, and that fact shows that what he did was done with deliberation, and from a deep sense of duty.
Because ye have known the Father - In Jo1 2:12, the reason assigned for writing to this class is, that their sins were forgiven. The reason assigned here is, that in early life they had become acquainted with God as a Father. He desires that they would show themselves dutiful and faithful children in this relation which they sustained to him. Even children may learn to regard God as their Father, and may have toward him all the affectionate interest which grows out of this relation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: fathers: Jo1 2:14; Ti1 5:1
because: Jo1 2:3, Jo1 2:4, Jo1 5:20; Psa 91:14; Luk 10:22; Joh 8:19, Joh 14:7, Joh 17:3
him that: Jo1 1:1; Psa 90:2
young: Jo1 2:14; Psa 148:12; Pro 20:29; Joe 2:28; Zac 9:17; Tit 2:6
because: Jo1 4:4, Jo1 5:4, Jo1 5:5; Eph 6:10-12; Pe1 5:8, Pe1 5:9
the wicked: Jo1 3:12, Jo1 5:18; Mat 13:19, Mat 13:38
little: Jo1 2:1, Jo1 2:12
ye have known: Mat 11:27; Luk 10:22; Joh 8:54, Joh 8:55, Joh 14:7, Joh 14:9, Joh 16:3, Joh 17:21; Co2 4:6
Geneva 1599
(10) I write unto you, fathers, because ye have known him [that is] from the beginning. (11) I write unto you, young men, because ye have overcome the wicked one. (12) I write unto you, little children, because ye have known the Father.
(10) He shows that this doctrine agrees to all ages, and first of all speaking to old men, he shows that Christ and his doctrine are ancient, and therefore if they enjoy with old things, nothing ought to be more acceptable to them.
(11) He advertises to young men, if they desire to show their strength, that they have a most glorious combat set here before them, that is, Satan the worst enemy, who must be overcome: willing them to be as sure of the victory, as if they had already gotten it.
(12) Finally, he shows to children, that the true Father from whom they have to look for all good things, is set before them in the gospel.
John Gill
I write unto you, fathers,.... Not merely in age, though they might be men in years who are here intended, or only with respect to their long standing in the church, which might be the case; though persons may be in years, and of a long standing in the church, and yet be children in knowledge and experience: but here it designs such, who, in comparison of others, were perfect, and were spiritual, and judged all things; had a well informed and established judgment in divine things, and were, in understanding, men, fathers, and not babes in Christ; so the Jews used to call their men of wisdom, and knowledge, and understanding, "Abot", "fathers". Hence there is a whole treatise in the Misna called Pirke Abot, which contains the apophthegms, wise sayings, and sentences of their fathers, or wise men. Now the apostle writes the new commandment of love, and urges it on these, for this reason,
because ye have known him that is from the beginning; either God the Father, who is from everlasting to everlasting, the Ancient of days, the eternal I AM, whom to know is life eternal; whose everlasting love to them, whose covenant of grace with his Son for them, before the world was, and the ancient transactions, and settlements of his grace on their account, they were acquainted with: or Jesus Christ, the Logos or Word, which was from the beginning, who existed from all eternity, as a divine person, as the Son of God, co-eternal with the Father; as the eternal choice made in him, and the everlasting covenant with him show; and who in his office capacity, as Mediator, was set up from everlasting; and who, with respect to the virtue of his blood, righteousness, and sacrifice, was from the beginning of the world, and was the same yesterday, today, and for ever; it being by his blood that all the patriarchs, from the beginning of time, were pardoned, and by his righteousness they were justified, and by his grace they were saved; all which, respecting the antiquity of Christ's person, office, and grace, was known to these fathers: they knew him, so as to approve of him, trust in him, and appropriate him to themselves, and which obliged them to the new commandment of love, not only to God and Christ, but to one another; and the reason here given, engaging to it, is exceeding suitable to their character, it being what fathers and aged men delight in, even ancient things, to call them to remembrance, to talk of them as things well known unto them; but nothing is more ancient than what is here instanced in, and nothing so honourable and profitable to know as this, or to be gloried in; and therefore the argument from hence to love those that belong to him, who is the everlasting Father, is very strong and forcible.
I write unto you, young men; who are warm and zealous for God, for his cause and interest, for the glory of a Redeemer, for his truths and ordinances; and are lively in the exercise of grace, and fervent in the discharge of duty; and are active, diligent, and industrious, always abounding in the work of the Lord; and are strong and robust, able to go alone, to walk by faith, being strong in it, and in the grace that is in Christ, and do not need the staff that old age does, nor the hand to lead and teach to go, as children do: to these the apostle writes the new commandment of love, for this reason,
because ye have overcome the wicked one; Satan, who is eminently so, being the first that was, and the worst that is so; for he is wickedness itself, he is wholly, entirely, immutably, and unalterably wicked; and his whole work and employment is in wickedness. Now these young men had overcome him, not only in Christ their head, who has spoiled him, destroyed him, and led him captive in triumph, in whom they were more than conquerors; but in themselves, through the power of divine grace, holding up, and making use of the shield of faith against him, whereby they quenched his fiery darts, and got the victory over him: and this is also said in perfect agreement with the character of young men, who are apt to glory in their strength, and are fond of getting the advantage, or a victory over others; and which is used to teach such as are so in a spiritual sense, not to glory in their strength, but in the Lord; and to love him whom they know, and whose lovingkindness is exercised towards them, and in Christ; and to love him through whom they get the victory, and to bear the infirmities of weaker saints, to whom they should be strongly affected.
I write unto you, little children; or babes in Christ, such as were newborn babes, just born again, not able to go alone, or walk by faith, but were dandled on the knee, and lay at the breasts of divine consolation: could speak but stammeringly, and not plain, it being as much as they could do to say "Abba", Father. To these the apostle writes, and urges the new commandment of love, for this reason,
because ye have known the Father: the Father of Christ, and him, as their Father in Christ, under the witnessings of the spirit of adoption; so as, in some good measure, to hope and believe he was their Father, and to love, honour, and obey him as such, to apply to him for whatever they stood in need of, and always to put themselves under his care and protection: and a consideration of this their relation to him, and interest in him, is a strong and prevailing argument why they should not only love him, their Father, and Christ, who is begotten of him, but also all the saints, who are the children of this their Father, and their brethren; and very aptly does the apostle mention their knowledge of the Father as suitable to their age and character, it being one of the first and most necessary things for a child to know.
John Wesley
The address to spiritual fathers, young men, and little children is first proposed in this verse, wherein he says, I write to you, fathers: I write to you, young men: I write to you, little children: and then enlarged upon; in doing which he says, "I have written to you, fathers," 1Jn 2:14. "I have written to you, young men," 1Jn 2:14-17. "I have written to you, little children," 1Jn 2:18-27. Having finished his address to each, he returns to all together, whom he again terms, (as 1Jn 2:12,) "beloved children." Fathers, ye have known him that is from the beginning - We have known the eternal God, in a manner wherein no other, even true believers, know him. Young men, ye have overcome the wicked one - In many battles, by the power of faith. Little children, ye have known the Father - As your Father, though ye have not yet overcome, by the Spirit witnessing with your Spirit, that ye are the children of God."
Robert Jamieson, A. R. Fausset and David Brown
All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of 1Jn 2:13, it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed.
have known--and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view.
him that is from the beginning--Christ: "that which was from the beginning."
overcome--The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons . . . your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son (Mt 11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 1Jn 2:13-14). Many of them had probably known Jesus in person, as well as by faith.
2:142:14: Գրեցի ձեզ մա՛նկունք, զի ծանեա՛յք դուք զՀայրն։ Գրեցի ձեզ հա՛րք, զի ծանեա՛յք դուք զայն որ իսկզբանէն։ Գրեցի ձեզ ե՛րիտասարդք, զի էք դուք հզօրացեա՛լք, եւ բանն Աստուծոյ ՚ի ձեզ բնակէ, եւ յաղթեցէք դուք չարին[3150]։ [3150] Ոմանք. Գրեմ ձեզ մանկ՛՛... դուք զՀայր։
14 Պատանինե՛ր, գրեցի ձեզ, որովհետեւ դուք ճանաչեցիք Հօրը: Հայրե՛ր, գրեցի ձեզ, որովհետեւ դուք ճանաչեցիք նրան, ով ի սկզբանէ կայ: Երիտասարդնե՛ր, գրեցի ձեզ, որովհետեւ դուք ուժեղ էք, եւ Աստծու խօսքը բնակւում է ձեր մէջ. եւ դուք յաղթեցիք չարին:
14 Կը գրեմ ձեզի, տղա՛քներ, վասն զի դուք ճանչցաք Հայրը։ Գրեցի ձեզի, հա՛յրեր, վասն զի դուք ճանչցաք զանիկա որ սկիզբէն է։ Գրեցի ձեզի, երի՛տասարդներ, վասն զի դուք ուժով էք եւ Աստուծոյ խօսքը ձեր մէջ կը բնակի ու չարին յաղթեցիք։
Գրեցի ձեզ մանկունք, զի ծանեայք դուք զՀայրն: Գրեցի ձեզ, հարք, զի ծանեայք դուք զայն որ ի սկզբանէն է: Գրեցի ձեզ, երիտասարդք, զի էք դուք հզօրացեալք, եւ բանն Աստուծոյ ի ձեզ բնակէ, եւ յաղթեցէք դուք չարին:

2:14: Գրեցի ձեզ մա՛նկունք, զի ծանեա՛յք դուք զՀայրն։ Գրեցի ձեզ հա՛րք, զի ծանեա՛յք դուք զայն որ իսկզբանէն։ Գրեցի ձեզ ե՛րիտասարդք, զի էք դուք հզօրացեա՛լք, եւ բանն Աստուծոյ ՚ի ձեզ բնակէ, եւ յաղթեցէք դուք չարին[3150]։
[3150] Ոմանք. Գրեմ ձեզ մանկ՛՛... դուք զՀայր։
14 Պատանինե՛ր, գրեցի ձեզ, որովհետեւ դուք ճանաչեցիք Հօրը: Հայրե՛ր, գրեցի ձեզ, որովհետեւ դուք ճանաչեցիք նրան, ով ի սկզբանէ կայ: Երիտասարդնե՛ր, գրեցի ձեզ, որովհետեւ դուք ուժեղ էք, եւ Աստծու խօսքը բնակւում է ձեր մէջ. եւ դուք յաղթեցիք չարին:
14 Կը գրեմ ձեզի, տղա՛քներ, վասն զի դուք ճանչցաք Հայրը։ Գրեցի ձեզի, հա՛յրեր, վասն զի դուք ճանչցաք զանիկա որ սկիզբէն է։ Գրեցի ձեզի, երի՛տասարդներ, վասն զի դուք ուժով էք եւ Աստուծոյ խօսքը ձեր մէջ կը բնակի ու չարին յաղթեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Я написал вам, отцы, потому что вы познали Безначального. Я написал вам, юноши, потому что вы сильны, и слово Божие пребывает в вас, и вы победили лукавого.
2:14  ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα. ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ᾽ ἀρχῆς. ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν.
2:14. ἔγραψα (I-scribed) ὑμῖν, (unto-ye,"πατέρες, (Fathers,"ὅτι (to-which-a-one) ἐγνώκατε (ye-had-come-to-acquaint) τὸν (to-the-one) ἀπ' (off) ἀρχῆς: (of-a-firsting) ἔγραψα (I-scribed) ὑμῖν, (unto-ye," νεανίσκοι , ( Youthed-of ,"ὅτι (to-which-a-one) ἰσχυροί ( force-held ) ἐστε (ye-be) καὶ (and) ὁ (the-one) λόγος (a-forthee) [τοῦ "[of-the-one) θεοῦ] (of-a-Deity]"ἐν (in) ὑμῖν (unto-ye) μένει (it-stayeth) καὶ (and) νενικήκατε (ye-had-come-to-conquer-unto) τὸν (to-the-one) πονηρόν. (to-en-necessitated)
2:14. scripsi vobis infantes quoniam cognovistis Patrem scripsi vobis patres quia cognovistis eum qui ab initio scripsi vobis adulescentes quia fortes estis et verbum Dei in vobis manet et vicistis malignumI write unto you, babes, because you have known the Father. I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.
14. I have written unto you, fathers, because ye know him which is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one.
2:14. I am writing to you, little children, because you have known the Father. I am writing to you, young men, because you are strong, and the Word of God abides in you, and you have overcome the evil one.
2:14. I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.
I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one:

14: Я написал вам, отцы, потому что вы познали Безначального. Я написал вам, юноши, потому что вы сильны, и слово Божие пребывает в вас, и вы победили лукавого.
2:14  ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα. ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ᾽ ἀρχῆς. ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν.
2:14. scripsi vobis infantes quoniam cognovistis Patrem scripsi vobis patres quia cognovistis eum qui ab initio scripsi vobis adulescentes quia fortes estis et verbum Dei in vobis manet et vicistis malignum
I write unto you, babes, because you have known the Father. I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.
2:14. I am writing to you, little children, because you have known the Father. I am writing to you, young men, because you are strong, and the Word of God abides in you, and you have overcome the evil one.
2:14. I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.
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Adam Clarke: Commentary on the Bible - 1831
2:14: The word of God abideth in you - Ye have not only thoroughly known and digested the Divine doctrine, but your hearts are moulded into it; ye know it to be the truth of God from the power and happiness with which it inspires you, and from the constant abiding testimony of the Spirit of that truth which lives and witnesses wherever that truth lives and predominates.
Albert Barnes: Notes on the Bible - 1834
2:14: I have written unto you, fathers, because ... - The reason assigned here for writing to fathers is the same which is given in the pRev_ious verse. It would seem that, in respect to them, the apostle regarded this as a sufficient reason for writing to them, and only meant to enforce it by repeating it. The fact that they had through many years been acquainted with the doctrines and duties of the true religion, seemed to him a sufficient reason for writing to them, and for exhorting them to a steadfast adherence to those principles and duties.
I have written unto you, young men, because ye are strong ... - The two additional circumstances which he here mentions as reasons for writing to young men are, that they are strong, and that the word of God abides in them. The first of these reasons is, that they were strong; that is, that they were qualified for active and useful service in the cause of the Redeemer. Children were yet too young and feeble to appeal to them by this motive, and the powers of the aged were exhausted; but those who were in the vigor of life might be called upon for active service in the cause of the Lord Jesus. The same appeal may be made now to the same class; and the fact that they are thus vigorous is a proper ground of exhortation, for the church needs their active services, and they are bound to devote their powers to the cause of truth. The other additional ground of appeal is, that the word of God abode in them; that is, that those of this class to whom he wrote had showed, perhaps in time of temptation, that they adhered firmly to the principles of religion. They had not flinched from an open defense of the truths of religion when assailed; they had not been seduced by the plausible arts of the advocates of error, but they had had strength to overcome the wicked one. The reason here for appealing to this class is, that in fact they had showed that they could be relied on, and it was proper to depend on them to advocate the great principles of Christianity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: fathers: Jo1 2:13
because ye are: Eph 6:10; Phi 4:13; Col 1:11; Ti2 2:1
the word: Psa 119:11; Joh 5:38, Joh 8:31, Joh 15:7; Col 3:16; Heb 8:10; Jo2 1:2; Jo3 1:3
ye have overcome: Rev_. 2:7-3:22
Geneva 1599
(13) I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.
(13) He adds afterward in like order, as many exhortations: as if he should say, Remember, you Fathers, as I wrote even now, that the everlasting Son of God is revealed to us. Remember you young men, that that strength by which I said that you put Satan to flight, is given to you by the word of God which dwells in you.
John Gill
I have written unto you, fathers,.... This, with the reason annexed to it, is repeated, to raise the attention of the aged servants of Christ, and to quicken them to a discharge of their duty, who are apt to abate in their zeal, to grow lukewarm and indifferent, to cleave to the world, and to the things of it, which they are cautioned against in 1Jn 2:15. The whole of this, with the reason,
because ye have known him that is from the beginning, is left out in the Vulgate Latin version, and Complutensian edition.
I have written unto you, young men; this repetition to them, with some additions, is also made, to stir them up the more to love the saints, who are too apt to be carried away with the lust of the flesh, the lust of the eyes, and the pride of life, warned against in 1Jn 2:16;
because ye are strong; not naturally, for sin has sadly weakened human nature, so that a man, by the strength of nature, can do nothing that is spiritually good: nor in themselves, though regenerated, but in Christ, in whom are righteousness and strength; without whom they can do nothing, though they can do all things through him strengthening them; and so are strong in the exercise of grace on him, and in the performance of every duty, being strengthened by him with strength in their souls:
and the word of God abideth in you; either Christ the Logos, the essential Word of God, who might be said to be in them, and abide in them, because his grace was implanted in their hearts, called Christ, formed there, and because he dwelt in their hearts by faith, and lived in them; and hence they had their strength, or came to be so strong as they were, and also overcame Satan, because he that was in them was greater than he that is in the world: or else the Gospel is meant, which cometh not in word only, but in power, has a place in the heart, and works effectually, and dwells richly there; and this is a means of spiritual strength against sin and temptation, and to perform duty, and to stand fast in the truth against the errors and heresies of men and is that piece of spiritual armour, the sword of the Spirit, by which Satan is often foiled, and overcome: hence it follows,
and ye have overcome the wicked one; See Gill on 1Jn 2:13.
John Wesley
I have written to you, fathers - As if he had said, Observe well what I but now wrote. He speaks very briefly and modestly to these, who needed not much to be said to them, as having that deep acquaintance with God which comprises all necessary knowledge. Young men, ye are strong - In faith. And the word of God abideth in you - Deeply rooted in your hearts, whereby ye have often foiled your great adversary.
Robert Jamieson, A. R. Fausset and David Brown
young men . . . strong--made so out of natural weakness, hence enabled to overcome "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things . . . in the world."
and, &c.--the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them; this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, Is 40:30-31. Oral teaching prepared these youths for the profitable use of the word when written. "Antichrist cannot endanger you (1Jn 2:18), nor Satan tear from you the word of God."
the wicked one--who, as "prince of this world," enthrals "the world" (1Jn 2:15-17; 1Jn 5:19, Greek, "the wicked one"), especially the young. Christ came to destroy this "prince of the world." Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual keeping of themselves from his assaults, looking to God by whom alone they are kept safe. BENGEL thinks John refers specially to the remarkable constancy exhibited by youths in Domitian's persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth's sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain's presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [CLEMENT OF ALEXANDRIA, Who Is the Rich Man Who Shall Be Saved? 4.2; EUSEBIUS, Ecclesiastical History, 3.20; CHRYSOSTOM, First Exhortation to Theodore, 11].
2:152:15: Մի՛ սիրէք զաշխարհս, եւ մի՛ որ ինչ յաշխարհի է[3151]։ [3151] Ոմանք. Մի սիրէք դուք զաշխարհ։
15 Մի՛ սիրէք աշխարհը, ոչ էլ՝ ինչ որ աշխարհի մէջ կայ:
15 Մի՛ սիրէք աշխարհը, ոչ ալ ինչ որ աշխարհի մէջ է։
Մի՛ սիրէք զաշխարհս, եւ մի՛ որ ինչ յաշխարհի է:

2:15: Մի՛ սիրէք զաշխարհս, եւ մի՛ որ ինչ յաշխարհի է[3151]։
[3151] Ոմանք. Մի սիրէք դուք զաշխարհ։
15 Մի՛ սիրէք աշխարհը, ոչ էլ՝ ինչ որ աշխարհի մէջ կայ:
15 Մի՛ սիրէք աշխարհը, ոչ ալ ինչ որ աշխարհի մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Не любите мира, ни того, что в мире: кто любит мир, в том нет любви Отчей.
2:15  μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῶ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῶ·
2:15. Μὴ (Lest) ἀγαπᾶτε (ye-should-excess-off-unto) τὸν (to-the-one) κόσμον (to-a-configuration) μηδὲ (lest-moreover) τὰ (to-the-ones) ἐν (in) τῷ (unto-the-one) κόσμῳ. (unto-a-configuration) ἐάν (If-ever) τις (a-one) ἀγαπᾷ (it-might-excess-off-unto) τὸν (to-the-one) κόσμον, (to-a-configuration,"οὐκ (not) ἔστιν (it-be) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) πατρὸς (of-a-Father) ἐν (in) αὐτῷ: (unto-it)
2:15. nolite diligere mundum neque ea quae in mundo sunt si quis diligit mundum non est caritas Patris in eoLove not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him.
15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
2:15. Do not choose to love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.
2:15. Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him.
Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him:

15: Не любите мира, ни того, что в мире: кто любит мир, в том нет любви Отчей.
2:15  μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῶ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῶ·
2:15. nolite diligere mundum neque ea quae in mundo sunt si quis diligit mundum non est caritas Patris in eo
Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him.
2:15. Do not choose to love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.
2:15. Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Указав в нарочитом двукратном воззвании к христианам разных возрастов на высокое благодатное состояние христиан, Апостол теперь решительнее высказывает предостережение против мира, лежащего во зле, и обманчивых благ мира. Что же такое мир, o kosmoV, от привязанности к которому предостерегает Апостол с особенною настойчивостью? "Чтобы ты не разумел под миром совокупность неба и земли, Апостол объясняет, что такое мир и находящееся в мире. И, во-первых, под миром разумеет порочных людей, которые не имеют в себе любви Отчей. Во-вторых, под находящимся в мире разумеет то, что совершается по похоти плотской, что, действуя через чувства, возбуждает похоть... вообще все, враждебное Богу..." (блаж. Феофил.). Таким образом, это - мир, от которого, по увещанию Апостола Иакова, истинный христианин должен беречь себя неоскверненным (Иак 1:27); до гроба с ним есть вражда против Бога (Иак 4:4). Два основания указаны Апостолом в доказательство необходимости решительного и полного отделения от мира: во-первых, то, что любовь к Богу не совместима с любовью к миру (ст. 15) - несовместима по той причине, что сущность мира, внутреннюю, одушевляющую его, жизнь образует греховная, боговраждебная похоть извращенной грехом природы человеческой (ср. Рим 7:7: сл.), разветвляющаяся на три главные страсти - похоть плоти или чувственность (ср. Рим 8:7-8), похоть очей и гордость житейская, - на которых, как на рычаге, вертится лежащий во зле мир и со стороны которых искушал Самого Господа диавол в пустыне (Мф 4:1-11: и др.); во-вторых, не нужно любить мира и потому, что он не может доставить там того постоянного и неизменного блага, к которому мы стремимся, так как мир и его желания есть нечто текучее, преходящее, тогда как исполняющий волю Божию находит благо, навсегда пребывающее (ст. 17). "Мирские похотения непродолжительны и непостоянны, а что совершается по воле Божией, то продолжительно и вечно". (Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:15: Love not the world - Though these several classes were so well acquainted with Divine things, and had all tasted the powers of the world to come: yet so apt are men to be drawn aside by sensible things, that the Holy Spirit saw it necessary to caution these against the love of the world, the inordinate desire of earthly things. Covetousness is the predominant vice of old age: Ye fathers, love not the world. The things which are in the world, its profits, pleasures, and honors, have the strongest allurements for youth; therefore, ye young men, little children, and babes, love not the things of this world. Let those hearts abide faithful to God who have taken him for their portion.
The love of the Father is not in him - The love of God and the love of earthly things are incompatible. If you give place to the love of the world, the love of God cannot dwell in you; and if you have not his love, you can have no peace, no holiness, no heaven.
Albert Barnes: Notes on the Bible - 1834
2:15: Love not the world - The term "world" seems to be used in the Scriptures in three senses:
(1) As denoting the physical universe; the world as it appears to the eye; the world considered as the work of God, as a material creation.
(2) the world as applied to the people that reside in it - "the world of mankind."
(3) as the dwellers on the earth are by nature without religion, and act under a set of maxims, aims, and principles that have reference only to this life, the term comes to be used with reference to that community; that is, to the objects which they especially seek, and the principles by which they are actuated.
Considered with reference to the first sense of the word, it is not improper to love the world as the work of God, and as illustrating his perfections; for we may suppose that God loves his own works, and it is not wrong that we should find pleasure in their contemplation. Considered with reference to the second sense of the word, it is not wrong to love the people of the world with a love of benevolence, and to have attachment to our kindred and friends who constitute a part of it, though they are not Christians. It is only with reference to the word as used in the third sense that the command here can be understood to be applicable, or that the love of the world is forbidden; with reference to the objects sought, the maxims that pRev_ail, the principles that reign in that community that lives for this world as contradistinguished from the world to come. The meaning is, that we are not to fix our affections on worldly objects - on what the world can furnish - as our portion, with the spirit with which they do who live only for this world, regardless of the life to come. We are not to make this world the object of our chief affection; we are not to be influenced by the maxims and feelings which pRev_ail among those who do. Compare the Rom 12:2 note, and Jam 4:4 note. See also Mat 16:26; Luk 9:25; Co1 1:20; Co1 3:19; Gal 4:3; Col 2:8.
Neither the things that are in the world - Referred to in the next verse as "the lust of the flesh, the lust of the eyes, and the pride of life." This explanation shows what John meant by "the things that are in the world." He does not say that we are in no sense to love "anything" that is in the material world; that we are to feel no interest in flowers, and streams, and forests, and fountains; that we are to have no admiration for what God has done as the Creator of all things; that we are to cherish no love for any of the inhabitants of the world, our friends and kindred; or that we are to pursue none of the objects of this life in making provision for our families; but that we are not to love the things which are sought merely to pamper the appetite, to please the eye, or to promote pride in living. These are the objects sought by the people of the world; these are not the objects to be sought by the Christian.
If any man love the world ... - If, in this sense, a person loves the world, it shows that he has no true religion; that is, if characteristically he loves the world as his portion, and lives for that; if it is the ruling principle of his life to gain and enjoy that, it shows that his heart has never been renewed, and that he has no part with the children of God. See the Jam 4:4 note; Mat 6:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Love not: Jo1 4:5, Jo1 5:4, Jo1 5:5, Jo1 5:10; Joh 15:19; Rom 12:2; Gal 1:10; Eph 2:2; Col 3:1, Col 3:2; Ti1 6:10
If: Mat 6:24; Luk 16:13; Jam 4:4
the love: Jo1 3:17
Geneva 1599
(14) Love not the (l) world, neither the things [that are] in the world. If any man love the world, the (m) love of the Father is not in him.
(14) The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated by our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for young and growing youth.
(l) He speaks of the world, as it agrees not with the will of God, for otherwise God is said to love the world with an infinite love, (Jn 3:16) that is to say, those whom he chose out of the world.
(m) Wherewith the Father is loved.
John Gill
Love not the world,.... The habitable earth, the world in which men live; this is not to be loved by saints, as if it was their habitation, where they are always to be, and so loath to remove from it, seeing they are but sojourners, and pilgrims, and strangers here; this is not their rest, nor dwellingplace, their continuing city, or proper country, that is heaven. Nor should they love the men of the world, who are as they came into it, are of it, and mind the things of it, and lie in wickedness, and are wicked men; for though these are to be loved, as men, as fellow creatures, and their good, both spiritual and temporal, is to be sought, and good is to be done to them, as much as lies in our power, both with respect to soul and body; yet their company is not to be chosen, and preferred to the saints, but to be shunned and avoided, as disagreeable and dangerous; their evil conversation, and wicked communications, are not to be loved, but abhorred, and their works of darkness are to be reproved; nor are their ways to be imitated, and their customs followed, or their manners to be conformed unto:
neither the things that are in the world; good men that are in the world, though they are not of the world, are to be loved; and the kingdom of Christ, though it is not of the world, yet it is in the world, and is to be regarded and promoted to the uttermost; and there are the natural and civil things of the world, called this world's goods, which may be loved within due bounds, and used in a proper manner, though they are not to be loved inordinately and abused. This is the character of worldly men; so the Jews call such, , "such that love world" (g). Near relations and friends in the world, and the blessings of life, may be loved and enjoyed in their way, but not above God and Christ, or so as to take up satisfaction and contentment in them, to make idols of them, and put trust and confidence in them, and prefer them to spiritual and heavenly things, and be so taken with them, as to be unconcerned for, and careless about the other; but the evil things of the world, or at least the evil use of them, and affection for them, are here intended, as appears from the following verse. Now it is chiefly with respect to the fathers, and young men, that this exhortation is given; and the repetition of what is said to them before is made, to introduce this; which is exceeding suitable to their age and characters. Old men are apt to be covetous, and love the world and worldly things, just when they are going out of it, and about to leave them; and young men are apt to be carried away with lust, vanity, ambition, and pride: and therefore, from each of these, the apostle dissuades, from the following arguments,
if any man love the world, the love of the Father is not in him; that is, "the love of God", as the Alexandrian copy and the Ethiopic version read; who is the Father of Christ, and of all the elect in him; and who is indeed, by creation, the Father of all men, the Father of spirits, of the souls of men, and of angels, and the Father of mercies and of lights, and by the love of him is meant, either the love with which he loves his people, and which being shed abroad in the heart, attracts the soul to himself, and causes it to love him above the world, and all things in it; and such an one esteems of it, and an interest in it, more than life, and all the enjoyments of it, and is by it loosened to the world, and sets light by it, and can part with all good things in it, and suffer all evil things cheerfully, under the constraints and influence of this love; so that it is a clear case, that when the affections of men are set upon the world, and they are glued to the things of it, their hearts are not warmed with a sense of the love of God, or, that is not sensibly in them, or shed abroad in their hearts: or else by the love of God is meant love to God, which is inconsistent with the love of the world, or with such an inordinate love of mammon, as to serve it; for a man may as soon serve two masters, as serve God and mammon, which he can never do truly, faithfully, and affectionately; and which also is not consistent with friendship with the men of the world, or a conversation and fellowship with them in things that are evil, whether superstition or profaneness; see Mt 6:24.
(g) Kimchi in Psal. xlix. 9. Ben Melech in ib. ver. 14.
John Wesley
To you all, whether fathers, young men, or little children, I say, Love not the world - Pursue your victory by overcoming the world. If any man love the world - Seek happiness in visible things, he does not love God.
Robert Jamieson, A. R. Fausset and David Brown
Love not the world--that lieth in the wicked one (1Jn 5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (1Jn 4:4; 1Jn 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [ALFORD], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us.
neither--Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.
any man--therefore the warning, though primarily addressed to the young, applies to all.
love of--that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.
2:162:16: Եթէ ոք սիրէ զաշխարհ, ո՛չ է ՚ի նմա սէր Հօր։ Զի ամենայն որ ինչ յաշխարհի է՝ ցանկութի՛ւն է մարմնոյ, եւ ցանկութիւն է աչաց, եւ ամբարտաւանութի՛ւն աստի կենացս. որ չէ՛ առ ՚ի Հօրէ՝ այլ յաշխարհէ՛ աստի է[3152]։ [3152] Յօրինակին պակասէր. Ցանկութիւն է մարմ՛՛։ Ոմանք. Ամբարտաւանութիւն է աս՛՛... որ ոչ է առ ՚ի Հօրէ։
16 Եթէ մէկը սիրում է աշխարհը, Հօր սէրը նրա մէջ չէ, քանի որ այն ամէնը, ինչ աշխարհի մէջ կայ, մարմնի ցանկութիւն է, աչքերի ցանկութիւն եւ ա՛յս կեանքի ամբարտաւանութիւն, որ Հօրից չէ, այլ՝ այս աշխարհից:
16 Եթէ մէկը աշխարհը կը սիրէ, անոր ներսիդին Հօրը սէրը չկայ. քանզի ամէն բան որ աշխարհի մէջ է՝ մարմնի ցանկութիւնը ու աչքերու ցանկութիւնը եւ այս կեանքին ամբարտաւանութիւնը՝ Հօրմէն չէ, հապա այս աշխարհէն է։
Եթէ ոք սիրէ զաշխարհ, ոչ է ի նմա սէր Հօր, զի ամենայն որ ինչ յաշխարհի է` ցանկութիւն [6]է մարմնոյ եւ ցանկութիւն [7]է աչաց եւ ամբարտաւանութիւն աստի կենացս, [8]որ չէ առ ի Հօրէ, այլ յաշխարհէ աստի է:

2:16: Եթէ ոք սիրէ զաշխարհ, ո՛չ է ՚ի նմա սէր Հօր։ Զի ամենայն որ ինչ յաշխարհի է՝ ցանկութի՛ւն է մարմնոյ, եւ ցանկութիւն է աչաց, եւ ամբարտաւանութի՛ւն աստի կենացս. որ չէ՛ առ ՚ի Հօրէ՝ այլ յաշխարհէ՛ աստի է[3152]։
[3152] Յօրինակին պակասէր. Ցանկութիւն է մարմ՛՛։ Ոմանք. Ամբարտաւանութիւն է աս՛՛... որ ոչ է առ ՚ի Հօրէ։
16 Եթէ մէկը սիրում է աշխարհը, Հօր սէրը նրա մէջ չէ, քանի որ այն ամէնը, ինչ աշխարհի մէջ կայ, մարմնի ցանկութիւն է, աչքերի ցանկութիւն եւ ա՛յս կեանքի ամբարտաւանութիւն, որ Հօրից չէ, այլ՝ այս աշխարհից:
16 Եթէ մէկը աշխարհը կը սիրէ, անոր ներսիդին Հօրը սէրը չկայ. քանզի ամէն բան որ աշխարհի մէջ է՝ մարմնի ցանկութիւնը ու աչքերու ցանկութիւնը եւ այս կեանքին ամբարտաւանութիւնը՝ Հօրմէն չէ, հապա այս աշխարհէն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Ибо всё, что в мире: похоть плоти, похоть очей и гордость житейская, не есть от Отца, но от мира сего.
2:16  ὅτι πᾶν τὸ ἐν τῶ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλ᾽ ἐκ τοῦ κόσμου ἐστίν.
2:16. ὅτι (to-which-a-one) πᾶν (all) τὸ (the-one) ἐν (in) τῷ (unto-the-one) κόσμῳ, (unto-a-configuration,"ἡ (the-one) ἐπιθυμία (a-passioning-upon-unto) τῆς (of-the-one) σαρκὸς (of-a-flesh) καὶ (and) ἡ (the-one) ἐπιθυμία (a-passioning-upon-unto) τῶν (of-the-ones) ὀφθαλμῶν (of-eyes) καὶ (and) ἡ (the-one) ἀλαζονία (a-bragging-unto) τοῦ (of-the-one) βίου, (of-substained,"οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) πατρός, (of-a-Father,"ἀλλὰ (other) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐστίν: (it-be)
2:16. quoniam omne quod est in mundo concupiscentia carnis et concupiscentia oculorum est et superbia vitae quae non est ex Patre sed ex mundo estFor all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life, which is not of the Father but is of the world.
16. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the vainglory of life, is not of the Father, but is of the world.
2:16. For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.
2:16. For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world:

16: Ибо всё, что в мире: похоть плоти, похоть очей и гордость житейская, не есть от Отца, но от мира сего.
2:16  ὅτι πᾶν τὸ ἐν τῶ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλ᾽ ἐκ τοῦ κόσμου ἐστίν.
2:16. quoniam omne quod est in mundo concupiscentia carnis et concupiscentia oculorum est et superbia vitae quae non est ex Patre sed ex mundo est
For all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life, which is not of the Father but is of the world.
2:16. For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.
2:16. For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: For all that is in the world - All that it can boast of, all that it can promise, is only sensual, transient gratification, and even this promise it cannot fulfill; so that its warmest votaries can complain loudest of their disappointment.
The lust of the flesh - Sensual and impure desires which seek their gratification in women, strong drink, delicious viands, and the like.
Lust of the eyes - Inordinate desires after finery of every kind, gaudy dress, splendid houses, superb furniture, expensive equipage, trappings, and decorations of all sorts.
Pride of life - Hunting after honors, titles, and pedigrees; boasting of ancestry, family connections, great offices, honorable acquaintance, and the like.
Is not of the Father - Nothing of these inordinate attachments either comes from or leads to God. They are of this world; here they begin, flourish, and end. They deprave the mind, divert it from Divine pursuits, and render it utterly incapable of spiritual enjoyments.
Albert Barnes: Notes on the Bible - 1834
2:16: For all that is in the world - That is, all that really constitutes the world, or that enters into the aims and purposes of those who live for this life. All that that community lives for may be comprised under the following things.
The lust of the flesh - The word "lust" is used here in the general sense of desire, or that which is the object of desire - not in the narrow sense in which it is now commonly used to denote libidinous passion. See the notes at Jam 1:14. The phrase, "the lust of the flesh," here denotes that which pampers the appetites, or all that is connected with the indulgence of the mere animal propensities. A large part of the world lives for little more than this. This is the lowest form of worldly indulgence; those which are immediately specified being of a higher order, though still merely worldly.
And the lust of the eyes - That which is designed merely to gratify the sight. This would include, of course, costly clothes, jewels, gorgeous furniture, splendid palaces, pleasure-grounds, etc. The object is to refer to the frivolous vanities of this world, the thing on which the eye delights to rest where there is no higher object of life. It does not, of course, mean that the eye is never to be gratified, or that we can find as much pleasure in an ugly as in a handsome object, or that it is sinful to find pleasure in beholding objects of real beauty - for the world, as formed by its Creator, is full of such things, and he could not but have intended that pleasure should enter the soul through the eye, or that the beauties which he has shed so lavishly over his works should contribute to the happiness of his creatures; but the apostle refers to this when it is the great and leading object of life - when it is sought without any connection with religion or reference to the world to come.
And the pride of life - The word here used means, properly, ostentation or boasting, and then arrogance or pride. - Robinson. It refers to whatever there is that tends to promote pride, or that is an index of pride, such as the ostentatious display of dress, equipage, furniture, etc.
Is not of the Father - Does not proceed from God, or meet with his approbation. It is not of the nature of true religion to seek these things, nor can their pursuit be reconciled with the existence of real piety in the heart. The sincere Christian has nobler ends; and he who has not any higher ends, and whose conduct and feelings can all be accounted for by a desire for these things, cannot be a true Christian.
But is of the world - Is originated solely by the objects and purposes of this life, where religion and the life to come are excluded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the lust of the flesh: Num 11:4, Num 11:34; Psa 78:18, Psa 78:30; Pro 6:25; Mat 5:28; Rom 13:14; Co1 10:6; Gal 5:17, Gal 5:24; Eph 2:3; Tit 2:12, Tit 3:3; Pe1 1:14, Pe1 2:11, Pe1 4:2, Pe1 4:3, Pe1 4:2, Pe1 4:3; Pe2 2:10, Pe2 2:18; Jde 1:16-18
and the lust: Gen 3:6, Gen 6:2; Jos 7:21; Job 31:1; Psa 119:36, Psa 119:37; Ecc 5:10, Ecc 5:11; Mat 4:8; Luk 4:5
and the pride: Est 1:3-7; Psa 73:6; Dan 4:30; Rev 18:11-17
is not: Jam 3:15
John Gill
For all that is in the world,.... This is the sum of the evil things in the world; or these following are the objects of sin in the world, or about which wicked men are conversant; even such as are carnal or grateful to the flesh, visible to the eye, and belong to this vain life, or serve to fill with pride and vanity; or these are the main things, which men that love the world most highly value and esteem:
the lust of the flesh; by which is meant, not lust in general, or concupiscence, the corruption of nature, which is the fountain of all sin, or indwelling sin, the flesh, or that corrupt principle which lusts against the Spirit; nor the various lusts of the flesh, fleshly lusts, which war against the soul, and which are many, and are also called worldly lusts; but some particular one, "a lust of the body", as the Syriac version reads; either the lust of uncleanness, which includes all unchaste desires, thoughts, words, and actions, fornication, adultery, rape, incest, sodomy, and all unnatural lusts; and which make up a considerable part of the all that is in the world: or else intemperance in eating and drinking, gluttony and drunkenness, excess of wine, surfeitings, rioting, and revellings, and all the sensual pleasures of life, by which the carnal mind, and the lusts of it, are gratified; whereby the soul is destroyed, the body is dishonoured, and a wound, dishonour, and reproach brought on the character, not to be removed; for which reasons the world, and the things of it, are not to be loved: the next follows,
the lust of the eyes: after unlawful objects, and may design unchaste and lascivious looks, eyes full of adultery, and whereby adultery is committed; see Mt 5:28; but then this falls in with the other, unless that be confined to intemperance; rather then this may intend a sinful curiosity of seeing vain sights, and shows, with which the eye of man is never satisfied, Eccles 1:8; and against which the psalmist prays, Ps 119:37, or rather the sin of covetousness is here designed, the objects of which are visible things, as gold, silver, houses, lands, and possessions, with which riches the eyes of men are never satisfied, and which sin is drawn forth and cherished by the eyes; and indeed a covetous man has little more satisfaction than the beholding his substance with his eyes, and in which he takes much sinful pleasure; see Eccles 4:8; and what a poor vain empty thing is this! therefore, love not the world, since this is a principal thing in it: as is also
the pride of life; by which seems to be meant, ambition of honour, of chief places and high titles, as in the Scribes and Pharisees, Mt 23:6, or of grand living, for the word signifies not so much life as living; living in a sumptuous, gay, luxurious, and pompous manner, in rich diet, costly apparel, having fine seats, palaces, and stately buildings, and numerous attendance; all which is but vanity and vexation of spirit; see Eccles 2:1. The Syriac and Arabic versions read, "the pride of the age"; and every age has some peculiar things in which the pride of it appears. Now neither of these
is of the Father; of God the Father, as the Ethiopic version reads; the things which are desired and lusted after are of God, but not the lust itself; God is not the author of sin, nor is it agreeable to his will:
but is of the world; of the men of it, and agreeable to their carnal minds; and is a reason why things of the world are not to be loved by the saints, who are not of it, but chosen and called out of it; and besides, all these things are mean, base, vile, and contemptible, and unworthy of their love and affection.
John Wesley
The desire of the flesh - Of the pleasure of the outward senses, whether of the taste, smell, or touch. The desire of the eye - Of the pleasures of imagination, to which the eye chiefly is subservient; of that internal sense whereby we relish whatever is grand, new, or beautiful. The pride of life - All that pomp in clothes, houses, furniture, equipage, manner of living, which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not from God, but from the prince of this world.
Robert Jamieson, A. R. Fausset and David Brown
all that is in the world--can be classed under one or other of the three; the world contains these and no more.
lust of the flesh--that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lk 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.
lust of the eyes--the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2Kings 11:2) and Achan fell (Josh 7:21). Compare David's prayer, Ps 119:37; Job's resolve, Ps 31:1; Mt 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lk 14:18, "I must go and SEE it."
pride of life--literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Mt 13:18-23; Mk 4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," Gen 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge).
of--does not spring from "the Father" (used in relation to the preceding "little children," 1Jn 2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.
2:172:17: Եւ աշխարհս անցանէ՝ եւ ցանկութիւնն. իսկ որ առնէ զկամս Աստուծոյ՝ մնա՛յ ՚ի յաւիտեան[3153]։[3153] Ոսկան. Աշխարհս անցանէ եւ ցանկութիւն նորա։ Ոմանք. Մնայ յաւիտեան։
17 Թէ՛ այս աշխարհն է անցնում, թէ՛ ցանկութիւնը: Իսկ ով կատարում է Աստծու կամքը, մնում է յաւիտեան:
17 Աշխարհս ալ կ’անցնի, անոր ցանկութիւնն ալ. բայց ան որ Աստուծոյ կամքը կը կատարէ, յաւիտեան պիտի մնայ։
Ե՛ւ աշխարհս անցանէ ե՛ւ [9]ցանկութիւնն, իսկ որ առնէ զկամս Աստուծոյ` մնայ յաւիտեան:

2:17: Եւ աշխարհս անցանէ՝ եւ ցանկութիւնն. իսկ որ առնէ զկամս Աստուծոյ՝ մնա՛յ ՚ի յաւիտեան[3153]։
[3153] Ոսկան. Աշխարհս անցանէ եւ ցանկութիւն նորա։ Ոմանք. Մնայ յաւիտեան։
17 Թէ՛ այս աշխարհն է անցնում, թէ՛ ցանկութիւնը: Իսկ ով կատարում է Աստծու կամքը, մնում է յաւիտեան:
17 Աշխարհս ալ կ’անցնի, անոր ցանկութիւնն ալ. բայց ան որ Աստուծոյ կամքը կը կատարէ, յաւիտեան պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: И мир проходит, и похоть его, а исполняющий волю Божию пребывает вовек.
2:17  καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ, ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα.
2:17. καὶ (and) ὁ (the-one) κόσμος (a-configuration) παράγεται ( it-leadeth-beside ) καὶ (and) ἡ (the-one) ἐπιθυμία (a-passioning-upon-unto) [αὐτοῦ], "[of-it],"ὁ (the-one) δὲ (moreover) ποιῶν (doing-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) μένει (it-stayeth) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-age-belonged)
2:17. et mundus transit et concupiscentia eius qui autem facit voluntatem Dei manet in aeternumAnd the world passeth away and the concupiscence thereof: but he that doth the will of God abideth for ever.
17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
2:17. And the world is passing away, with its desire. But whoever does the will of God abides unto eternity.
2:17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever:

17: И мир проходит, и похоть его, а исполняющий волю Божию пребывает вовек.
2:17  καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ, ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα.
2:17. et mundus transit et concupiscentia eius qui autem facit voluntatem Dei manet in aeternum
And the world passeth away and the concupiscence thereof: but he that doth the will of God abideth for ever.
2:17. And the world is passing away, with its desire. But whoever does the will of God abides unto eternity.
2:17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:17: The world passeth away - All these things are continually fading and perishing; and the very state in which they are possessed is changing perpetually, and the earth and its works will be shortly burnt up.
And the lust thereof - The men of this world, their vain pursuits, and delusive pleasures, are passing away in their successive generations, and their very memory perishes; but he that doeth the will of God - that seeks the pleasure, profit, and honor that comes from above, shall abide for ever, always happy through time and eternity, because God, the unchangeable source of felicity, is his portion.
Albert Barnes: Notes on the Bible - 1834
2:17: And the world passeth away - Everything properly constituting this world where religion is excluded. The reference here does not seem to be so much to the material world, as to the scenes of show and vanity which make up the world. These things are passing away like the shifting scenes of the stage. See the notes at Co1 7:31.
And the lust thereof - All that is here so much the object of desire. These things are like a pageant, which only amuses the eye for a moment, and then disappears foRev_er.
But he that doeth the will of God abideth foRev_er - This cannot mean that he will never die; but it means that he has built his happiness on a basis which is secure, and which can never pass away. Compare the notes at Mat 7:24-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the world: Psa 39:6, Psa 73:18-20, Psa 90:9, Psa 102:26; Isa 40:6-8; Mat 24:35; Co1 7:31; Jam 1:10, Jam 1:11, Jam 4:14; Pe1 1:24
but: Psa 143:10; Mat 7:21, Mat 21:31; Mar 3:35; Joh 7:17; Rom 12:2; Col 1:9, Col 4:12; Th1 4:3, Th1 5:18; Heb 10:36; Pe1 4:2
abideth: Psa 125:1, Psa 125:2; Pro 10:25; Joh 4:14, Joh 6:58, Joh 10:28-30; Pe1 1:5, Pe1 1:25
Geneva 1599
(15) And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
(15) He shows how much better it is to obey the Father's will, than the lusts of the world, by both their natures and unlike event.
John Gill
And the world passeth away,.... Not the matter and substance, but the fashion, form, and scheme of it, 1Cor 7:31; kingdoms, cities, towns, houses, families, estates, and possessions, are continually changing, and casting into different hands, and different forms; the men of the world, the inhabitants of it, are continually removing; one generation goes, and another comes, new faces are continually appearing; the riches and honours of the world are fading, perishing, and transitory things; everything is upon the flux, nothing is permanent; which is another argument why the world, and the things of it, are not to be loved:
and the lust thereof; also passes away; and objects of lust are fading and fleeting, as beauty, and riches, and honours; these are continually taking away from men, or men are taken away from them, and will not be hereafter; and even the pleasure of lust itself passes away as soon as enjoyed; the pleasures of sin are but for a season, and a very short one; and are indeed but imaginary, and leave a real bitterness and sorrow behind them, and at length bring a man to ruin and destruction:
but he that doeth the will of God; not perfectly as contained in the law, which is the good, and perfect, and acceptable will of God; for no man can do that in such a manner, though a regenerate man desires to do it, even as it is done in heaven, and serves the law of God with his mind, and under the influence of the Spirit of God; and does walk in his statutes, and keeps his judgments from a principle of love, in faith, and without mercenary views and sinister ends, without depending on what he does for life and salvation; and such an one may be said to be a doer of the will of God: though rather here it intends such an one as believes in Christ, as the propitiation for his sins, and as his advocate with the Father, and who, makes Christ his pattern and example, and walks as he walked; and particularly observes the new commandment of love, loves God, and Christ, and his fellow Christians, and not the world, and the things of it: and such a man is happy, for he
abideth for ever; in the love of God, which will never depart from him, nor shall he be separated from that; and in the hands and arms of Christ, out of which none can pluck him; and in the family and household of God, where he, as a son, abides for ever, and shall never be cast out; and in a state of justification, and shall never enter into condemnation; and in a state of grace and holiness, from whence he shall never fall totally and finally; and in heaven with Christ to all eternity: the reason of this his abiding is not his doing the will of God, which is only descriptive of him manifestatively, and not the cause of his perpetuity and immovableness; but his eternal election of God, which stands sure, not on the foot of works, but of him that calleth; and the covenant of grace in which he is interested, and which is immovable, sure, firm, and inviolable; and the foundation Jesus Christ, on which he is built; and the principle of grace in him, which always remains, and is connected with eternal life.
John Wesley
The world passeth away, and the desire thereof - That is, all that can gratify those desires passeth away with it. But he that doeth the will of God - That loves God, not the world. Abideth - In the enjoyment of what he loves, for ever.
Robert Jamieson, A. R. Fausset and David Brown
the world--with all who are of the world worldly.
passeth away--Greek, "is passing away" even now.
the lust thereof--in its threefold manifestation (1Jn 2:16).
he that doeth the will of God--not his own fleshly will, or the will of the world, but that of God (1Jn 2:3, 1Jn 2:6), especially in respect to love.
abideth for ever--"even as God also abideth for ever" (with whom the godly is one; compare Ps 55:19, "God, even He that abideth of old): a true comment, which CYPRIAN and LUCIFER have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (Prov 22:4).
2:182:18: Ո՛րդեակք յետի՛ն ժամանակ է, եւ որպէս լուարուք՝ եթէ Նե՛ռն գալոց է, եւ արդէն իսկ նեռինք բազումք եկեալ են, որով մարթեմք իմանալ՝ եթէ յետին ժամանակ է[3154]։ [3154] Ոմանք. Մարթ իցեմք իմանալ։
18 Որդեակնե՛ր, վերջին ժամանակն է: Եւ ինչպէս լսել էք, Նեռը գալու է. բայց արդէն իսկ եկել են բազում նեռեր. դրանից էլ կարող ենք իմանալ, որ վերջին ժամանակն է:
18 Ո՛րդեակներ, վերջին ժամանակն է ու ինչպէս լսեցիք՝ Նեռը պիտի գայ եւ արդէն շատ նեռեր եկած են, ատկէ կ’իմանանք թէ վերջին ժամանակն է։
Որդեակք, յետին ժամանակ է, եւ որպէս լուարուք եթէ Նեռն գալոց է, եւ արդէն իսկ նեռինք բազումք եկեալ են, որով մարթեմք իմանալ եթէ յետին ժամանակ է:

2:18: Ո՛րդեակք յետի՛ն ժամանակ է, եւ որպէս լուարուք՝ եթէ Նե՛ռն գալոց է, եւ արդէն իսկ նեռինք բազումք եկեալ են, որով մարթեմք իմանալ՝ եթէ յետին ժամանակ է[3154]։
[3154] Ոմանք. Մարթ իցեմք իմանալ։
18 Որդեակնե՛ր, վերջին ժամանակն է: Եւ ինչպէս լսել էք, Նեռը գալու է. բայց արդէն իսկ եկել են բազում նեռեր. դրանից էլ կարող ենք իմանալ, որ վերջին ժամանակն է:
18 Ո՛րդեակներ, վերջին ժամանակն է ու ինչպէս լսեցիք՝ Նեռը պիտի գայ եւ արդէն շատ նեռեր եկած են, ատկէ կ’իմանանք թէ վերջին ժամանակն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Дети! последнее время. И как вы слышали, что придет антихрист, и теперь появилось много антихристов, то мы и познаём из того, что последнее время.
2:18  παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.
2:18. Παιδία, (Childlets,"ἐσχάτη (most-bordered) ὥρα (an-hour) ἐστίν, (it-be,"καὶ (and) καθὼς (down-as) ἠκούσατε (ye-heard) ὅτι (to-which-a-one) ἀντίχριστος (ever-a-one-anointed) ἔρχεται , ( it-cometh ,"καὶ (and) νῦν (now) ἀντίχριστοι ( ever-a-one-anointed ) πολλοὶ ( much ) γεγόνασιν: (they-hath-had-come-to-become) ὅθεν (which-from) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) ἐσχάτη (most-bordered) ὥρα (an-hour) ἐστίν. (it-be)
2:18. filioli novissima hora est et sicut audistis quia antichristus venit nunc antichristi multi facti sunt unde scimus quoniam novissima hora estLittle children, it is the last hour: and as you have heard that Antichrist cometh, even now there are become many Antichrists: whereby we know that it is the last hour.
18. Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour.
2:18. Little sons, it is the last hour. And, as you have heard that the Antichrist is coming, so now many antichrists have arrived. By this, we know that it is the last hour.
2:18. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time:

18: Дети! последнее время. И как вы слышали, что придет антихрист, и теперь появилось много антихристов, то мы и познаём из того, что последнее время.
2:18  παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.
2:18. filioli novissima hora est et sicut audistis quia antichristus venit nunc antichristi multi facti sunt unde scimus quoniam novissima hora est
Little children, it is the last hour: and as you have heard that Antichrist cometh, even now there are become many Antichrists: whereby we know that it is the last hour.
2:18. Little sons, it is the last hour. And, as you have heard that the Antichrist is coming, so now many antichrists have arrived. By this, we know that it is the last hour.
2:18. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Упомянув о том, что мир приходит и близится к гибели (ст. 17), Апостол теперь указывает наличность признаков близости наступления "последнего времени" (escath wra) мира, т. е. близости заключительной эпохи мира и второго пришествия Господа (ср. Иак 5:3, 8; 1Пет. 1:5; IV:7: и др.). Таким признаком Апостол называет явление антихриста, о anticristoV, даже многих антихристов, anticristoi, т. е. лжеучителей, ниспровергающих учение о Христе Спасителе и вместе все дело Христа, ст. 22-23; IV:3; 2Ин. 7. Апостол свидетельствует, что о пришествии этих антихристов верующие уже ранее слышали - разумеется, из учения и предсказаний Самого Спасителя (Ин 5:43; Мф XXIV:24), а еще более из учения Ап. Павла о "противнике", o antikeimenoV, 2: Сол 2:2-10. Вводя здесь новое название противников Христа и Его учения, Апостол различает антихриста, тожественного с "противником" (2: Сол II), имеющего явиться пред пришествием Господа на последний суд и антихристов, т. е. лжеучителей, начавших появляться еще при апостолах, особенно же к концу апостольского века (Симон волхв, Керинф, николаиты, докеты и др.). Все они представители духа антихриста (IV:3), который имеет прийти в "последнее время" и действия которого (как "зверя", qhrion) Апостол Иоанн подробно изображает в Апокалипсисе (гл. XIII). Здесь же Апостол, предостерегая верующих от соблазнов со стороны лжеучителей, отмечает, что лжеучители прежде принадлежали к церкви, но затем отделились от нее, как не имевшие с нею внутренних связей. "Для чего же антихристы из учеников Господних? Для того чтобы иметь доверие обольщаемых, чтобы обольщаемые думали, что они, как из числа учеников, проповедуют учение по мыслям Учителя, а не совершенно против Его проповеди. Посему, говорит, "от нас". "Изыдоша", т. е. хотя были учениками, но отстали от истины и выдумали собственные хулы. "Не беша от нас", т. е. из части спасаемых. Ибо в противном случае они остались бы в союзе с своими" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Concerning Antichrist.A. D. 80.
18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

Here is, I. A moral prognostication of the time; the end is coming: Little children, it is the last time, v. 18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "Little children, you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined," Dan. ix. 26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic periods of time.

II. The sign of this last time: Even now there are many antichrists (v. 18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted; but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, v. 18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, 2 Thess. ii. 8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Matt. xxiv. 24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, v. 18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction.

III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: "They went out from us (v. 19), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Acts xv. 1, Certain men came down from Judea, and taught the brethren, &c. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. "They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head." Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "For, if they had been of us, they would no doubt have continued with us (v. 19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion--that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, v. 19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible. Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, &c., 2 Pet. iii. 17, 18.
Adam Clarke: Commentary on the Bible - 1831
2:18: Little children, it is the last time - This place is variously understood. This is the last dispensation of grace and mercy to mankind; the present age is the conclusion of the Jewish state, as the temple and holy city are shortly to be destroyed. But as there are many who suppose that this epistle was written after the destruction of Jerusalem, consequently the words cannot, on that supposition, refer to this. Others think that εσχατη ὡρα should be translated, a most difficult, perilous, and wretched time; a time in which all kinds of vices, heresies, and pollutions shall have their full reign; that time which out Lord predicted, Mat 7:15, when he said, Beware of false prophets. And Mat 24:11, Mat 24:12 : Many false prophets shall arise, and shall deceive many; and because iniquity shall abound, the love of many shall wax cold. And Mat 24:24 : There shall arise false Christs and false prophets, and shall show great signs and wonders. And Mat 24:25 : Behold, I have told you before. Now the apostle may allude to these predictions of our Lord; but all these refer to a time antecedent to the destruction of Jerusalem. I am therefore inclined to think, whatever may be here the precise meaning of the last time, that the epistle before us was written while Jerusalem yet stood. See what is said in the preface on this head.
Antichrist shall come - Who is this αντιχριστος antichrist? Is he the Emperor Domitian, the Gnostics, Nicolaitans, Nazareans, Cerinthians, Romish pontiffs, etc., etc.! Ans. Any person, thing, doctrine, system of religion, polity, etc., which is opposed to Christ, and to the spirit and spread of his Gospel, is antichrist. We need not look for this imaginary being in any of the above exclusively. Even Protestantism may have its antichrist as well as Popery. Every man who opposes the spirit of the Gospel, and every teacher and writer who endeavors to lower the Gospel standard to the spirit and taste of the world, is a genuine antichrist, no matter where or among whom he is found. The heresies which sprang up in the days of St. John were the antichrist of that time. As there has been a succession of oppositions to Christianity in its spirit and spread through every age since its promulgation in the world, so there has been a succession of antichrists. We may bring this matter much lower; every enemy of Christ, every one who opposes his reign in the world, in others, or in himself, is an antichrist; and consequently every wicked man is an antichrist. But the name has been generally applied to whatever person or thing systematically opposes Christ and his religion.
Many antichrists - Many false prophets, false Messiahs, heretics, and corrupters of the truth.
Whereby we know that it is the last time - That time which our Lord has predicted, and of which he has warned us.
Albert Barnes: Notes on the Bible - 1834
2:18: Little children - See Jo1 2:1.
It is the last time - The closing period or dispensation; that dispensation in which the affairs of the world are ultimately to be wound up. The apostle does not, however, say that the end of the world would soon occur, nor does he intimate how long this dispensation would be. That period might continue through many ages or centuries, and still be the last dispensation, or that in which the affairs of the world would be finally closed. See the Isa 2:2 note; Act 2:17 note; Heb 1:2 note. Some have supposed that the "last time" here refers to the destruction of Jerusalem, and the end of the Jewish economy; but the more natural interpretation is to refer it to the last dispensation of the world, and to suppose that the apostle meant to say that there were clear evidences that that period had arrived.
And as ye have heard that antichrist shall come - The word "antichrist" occurs in the New Testament only in these Epistles of John, Jo1 2:18, Jo1 2:22; Jo1 4:3; Jo2 1:7. The proper meaning of (ἀντί anti) in composition is:
(1) "over-against," as ἀντιτάσσειν antitassein;
(2) "contrary to," as ἀντιλέγειν antilegein;
(3) reciprocity, as ἀνταποδίδωμι antapodidō mi;
(4) "substitution," as ἀντιβασιλεύς antibasileus;
(5) the place of the king, or ἀνθύπατος anthupatos - "proconsul."
The word "antichrist," therefore, might denote anyone who either was or claimed to be in the place of Christ, or one who, for any cause, was in opposition to him. The word, further, would apply to one opposed to him, on whatever ground the opposition might be; whether it were open and avowed, or whether it were only in fact, as resulting from certain claims which were adverse to his, or which were inconsistent with his. A "vice-functionary," or an "opposing functionary," would be the idea which the word would naturally suggest. If the word stood alone, and there were nothing said further to explain its meaning, we should think, when the word "antichrist" was used, either of one who claimed to be the Christ, and who thus was a rival; or of one who stood in opposition to him on some other ground. That which constituted the characteristics of antichrist, according to John, who only has used the word, he has himself stated. Jo1 2:22, "who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." Jo1 4:3, "and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist." Jo2 1:7, "for many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist."
From this it is clear, that John understood by the word all those that denied that Jesus is the Messiah, or that the Messiah has come in the flesh. If they held that Jesus was a deceiver, and that he was not the Christ, or if they maintained that, though Christ had come, he had not come in the flesh, that is, with a proper human nature, this showed that such persons had the spirit of antichrist. They arrayed themselves against him, and held doctrines which were in fact in entire opposition to the Son of God. It would appear then that John does not use the word in the sense which it would bear as denoting one who set up a rival claim, or who came in the place of Christ, but in the sense of those who were opposed to him by denying essential doctrines in regard to his person and advent. It is not certainly known to what persons he refers, but it would seem not improbable to Jewish adversaries, (see Suicer's Thesaur. s. voc.,) or to some forms of the Gnostic belief. See the notes at Jo1 4:2. The doctrine respecting antichrist, as stated in the New Testament, may be summed up in the following particulars:
(1) That there would be those, perhaps in considerable numbers, who would openly claim to be the Christ, or the true Messiah, Mat 24:5, Mat 24:24.
(2) that there would be a spirit, which would manifest itself early in the church, that would strongly tend to some great apostasy under some one head or leader, or to a concentration on an individual, or a succession of individuals, who would have eminently the spirit of antichrist, though for a time the developement of that spirit would be hindered or restrained. See the notes at Th2 2:1-7.
(3) that this would be ultimately concentrated on a single leader - "the man of sin" - and embodied under some great apostasy, at the head of which would be that "man of sin," Th2 2:3-4, Th2 2:8-10. It is to this that Paul particularly refers, or this is the view which he took of this apostacy, and it is this which he particularly describes.
(4) that, in the meantime, and before the elements of the great apostasy should be concentrated and embodied, there might not be a few who would partake of the same general spirit, and who would be equally opposed to Christ in their doctrines and aims; that is, who would embody in themselves the essential spirit of antichrist, and by whose appearing it might be known that the last dispensation had come. It is to these that John refers, and these he found in his own age. Paul fixed the eye on future times, when the spirit of antichrist should be embodied under a distinct and mighty organization; John on his own time, and found then essentially what it had been predicted would occur in the church. He here says that they had been taught to expect that antichrist would come under the last dispensation; and it is implied that it could be ascertained that it was the last time, from the fact that the predicted opposer of Christ had come. The reference is probably to the language of the Saviour, that before the end should be, and as a sign that it was coming, many would arise claiming to be Christ, and, of course, practically denying that he was the Christ. Mat 24:5, "many shall come in my name, saying, I am Christ; and shall deceive many." Mat 24:24, "and there shall arise false Christs, and false prophets; and they shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." This prediction it is probable the apostles had referred to wheRev_er they had preached, so that there was a general expectation that one or more persons would appear claiming to be the Christ, or maintaining such opinions as to be inconsistent with the true doctrine that Jesus was the Messiah. Such persons, John says, had then in fact appeared, by which it could be known that they were living under the closing dispensations of the world referred to by the Saviour. Compare the notes at Th2 2:2-5.
Even now are there many antichrists - There are many who have the characteristics which it was predicted that antichrist would have; that is, as explained above, there are many who deny that Jesus is the Messiah, or who deny that he has come in the flesh. If they maintained that Jesus was an impostor and not the true Messiah, or if, though they admitted that the Messiah had come, they affirmed, as the "Docetae" did, (Note at Jo1 4:2) that he had come in "appearance" only, and not really come in the flesh, this was the spirit of antichrist. John says that there were many such persons in fact in his time. It would seem from this that John did not refer to a single individual, or to a succession of individuals who should come pRev_ious to the winding up of the affairs of the world, as Paul did (Th2 2:2 ff), but that he understood that there might be many at the same time who would evince the spirit of antichrist. Both he and Paul, however, refer to the expectation that before the coming of the Saviour to judge the world there would be prominent adversaries of the Christian religion, and that the end would not come until such adversaries appeared. Paul goes more into detail, and describes the characteristics of the great apostasy more at length (Th2 2:2 ff; Ti1 4:1 ff; Ti2 3:1 ff) John says, not that the appearing of these persons indicated that the end of the world was near, but that they had such characteristics as to show that they were living in the last dispensation. Paul so describes them as to show that the end of the world was not to be immediately expected (Th2 2:1 ff), John, without referring to that point, says that there were enough of that character then to prove that the last dispensation had come, though he does not say how long it would continue.
Whereby we know it is the last time - They have the characteristics which it was predicted many would have before the end of the world should come. The evidence that it was "the last time," or the closing dispensation of the world, derived from the appearing of these persons, consists simply in the fact that it was predicted that such persons would appear under the Christian, or the last dispensation, Mat 24:5, Mat 24:24-27. Their appearance was to precede the coming of the Saviour, though it is not said "how long" it would precede that; but at any time the appearing of such persons would be an evidence that it was the closing dispensation of the world, for the Saviour, in his predictions respecting them, had said that they would appear before he should return to judgment. It cannot now be determined precisely to what classes of persons there is reference here, because we know too little of the religious state of the times to which the apostle refers. No one can prove, however, that there were "not" persons at that time who so fully corresponded to the predictions of the Saviour as to be a complete fulfillment of what he said, and to demonstrate that the last age had truly come. It would seem probable that there may have been reference to some Jewish adversaries, who denied that Jesus was the Messiah (Robinson Lexicon), or to some persons who had already broached the doctrine of the "Docetae," that though Jesus was the Messiah, yet that he was a man in appearance only, and had not really come in the flesh. Classes of persons of each description abounded in the early ages of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: Little: Jo1 2:1; Joh 21:5
it is: Ti2 3:1; Heb 1:2; Pe1 1:5, Pe1 1:20; Pe2 3:3; Jde 1:18
ye have: Jo1 4:3; Mat 24:5, Mat 24:11, Mat 24:24; Mar 13:6, Mar 13:21, Mar 13:22; Act 20:29, Act 20:30; Th2 2:3-12; Ti1 4:1-3; Ti2 3:1-6, Ti2 4:3, Ti2 4:4; Pe2 2:1
antichrist: Jo1 2:22, Jo1 4:3; Jo2 1:7
whereby: Ti1 4:1; Ti2 3:1
Geneva 1599
(16) (n) Little children, (17) it is the last time: (18) and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
(16) Now, he turns himself to little children, which nonetheless are well instructed in the sum of religion, and wills them by various reasons to shake off laziness, which is too familiar with that age.
(n) He uses this word "Little" not because he speaks to children, but to allure them the more by using such sweet words.
(17) First, because the last time is at hand, so that the matter suffers no delay.
(18) Secondly, because antichrists, that is, such as fall from God, are already come, even as they heard that they would come. And it was necessary to warn that careless and fearless age of the danger.
John Gill
Little children, it is the last time,.... Or hour; not of the Jewish civil and church state, for that had been at an end for some time; this epistle was written some years after the destruction of Jerusalem; nor the last hour of the Gospel dispensation, or world to come, for this was but the first age of that; and much less the last hour of time, or of the present world itself, for that has been many hundreds of years since; but the last hour of the apostolic age. All the apostles were now dead, John was the last of them; perilous times were now coming on, impostors and heretics were rising apace, against which the apostle cautions his little children; and so still he writes to them, agreeably to their age and character, who, being such, were most likely to be imposed upon by those who lie in wait to deceive.
And as ye have heard that antichrist shall come; or "is coming"; and begins to show himself in the false teachers and deceivers, who were his forerunners; and this they had heard and understood, either from the words of Christ in Jn 5:43; or from the account the Apostle Paul gave to the Thessalonians concerning him, Th2 2:3; or rather it may be from what, the apostle had said to the elders of the church at Ephesus, where the Apostle John now was, when he met them at Miletus, Acts 20:29,
even now there are many antichrists. The Syriac and Ethiopic versions read, "false Christs"; but such are not intended here, that set up for Messiahs, whom Christ foretold should arise before the destruction of Jerusalem, Mt 24:24; for that was now over, and those false Christs had arisen and were gone: if this sense could be admitted, Bar Cocab, in Adrian's time, bids fair to be the false Christ, or Messiah, in the preceding clause, as the same versions there read; but such as were adversaries of Christ, as the Arabic version renders it, are meant, who set themselves against Christ, and were opposers of his person, incarnation, and office; who either denied that he was the Christ, or that he was come in the flesh, the truth of his incarnation, or his proper deity, or real humanity, such as Ebion, Cerinthus, and others. The apostle might well say there were many, since in his time were the followers of Simon Magus, the Menandrians, Saturnilians, Basilidians, Nicolaites, Gnostics, Carpocratians, Cerinthians, Ebionites, and Nazarenes, as reckoned up by Epiphanius. And hence we learn, that antichrist is not one single individual, but many; antichrist in the former clause is explained by antichrists in this; see 1Jn 2:22; and though the popes of Rome are, by way of eminence, the antichrist that should come, and which those deceivers were the forerunners of, and paved the way for; yet they are not the only antichrists, there were others before them, and there are many now besides them.
Whereby we know that it is the last time; the pure apostolic age was now going off, with the doctrines, discipline, and worship of it, which was easy to be discerned by the multitude of antichrists which now appeared; and it may well be thought to be the last time, or near the end of things with us, since almost every heresy is revived among us.
John Wesley
My little children, it is the last time - The last dispensation of grace, that which is to continue to the end of time, is begun. Ye have heard that antichrist cometh - Under the term antichrist, or the spirit of antichrist, he includes all false teachers and enemies to the truth; yea, whatever doctrines or men are contrary to Christ. It seems to have been long after this that the name of antichrist was appropriated to that grand adversary of Christ, "the man of sin," Th2 2:3 Antichrist, in St. John's sense, that is, antichristianism, has been spreading from his time till now; and will do so, till that great adversary arises, and is destroyed by Christ's coming.
Robert Jamieson, A. R. Fausset and David Brown
Little children--same Greek as 1Jn 2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [BENGEL]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with 1Jn 2:15-17 is: There are coming those seducers who are of the world (1Jn 4:5), and would tempt you to go out from us (1Jn 2:19) and deny Christ (1Jn 2:22).
as ye have heard--from the apostles, preachers of the Gospel (for example, Th2 2:3-10; and in the region of Ephesus, Acts 20:29-30).
shall come--Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (Mt 24:5, Mt 24:24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, Th2 2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [TRENCH].
are there--Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (Dan 7:8, Dan 7:20); "the man of sin, son of perdition" (Th2 2:3); "the beast ascending out of the bottomless pit" (Rev_ 11:7; Rev_ 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Rev_ 13:11-18; Rev_ 16:13).
2:192:19: Առ ՚ի մէնջ ելին, այլ ո՛չ էին ՚ի մէնջ. զի եթէ ՚ի մէնջ էին՝ ապա առ մե՛զ մնային. այլ զի յայտնի լինիցին՝ եթէ ո՛չ էին ամենեքեան նոքա ՚ի մէնջ[3155]։ [3155] Ոմանք. Ոչ էին առ ՚ի մէնջ... ապա յայտնի լիցին եթէ ոչ էին ամենեքին նոքա ՚ի։
19 Մե՛ր միջից ելան նրանք, բայց մեզնից չէին, որովհետեւ, եթէ մեզնից լինէին, ապա մեր մէջ էլ կը մնային: Բայց մեզնից ելան, որպէսզի յայտնի լինէր, թէ նրանք ամէնքը մեզնից չեն:
19 Մեզմէ ելան ոմանք՝ բայց մեզմէ չէին. վասն զի եթէ մեզմէ ըլլային, մեզի հետ պիտի մնային։ Բայց մեզմէ ելան, որպէս զի յայտնի ըլլայ թէ անոնք ամէնքը մեզմէ չէին։
Առ ի մէնջ ելին, այլ ոչ էին ի մէնջ. զի եթէ ի մէնջ էին, ապա առ մեզ մնային. այլ զի յայտնի լինիցին եթէ ոչ էին ամենեքեան նոքա ի մէնջ:

2:19: Առ ՚ի մէնջ ելին, այլ ո՛չ էին ՚ի մէնջ. զի եթէ ՚ի մէնջ էին՝ ապա առ մե՛զ մնային. այլ զի յայտնի լինիցին՝ եթէ ո՛չ էին ամենեքեան նոքա ՚ի մէնջ[3155]։
[3155] Ոմանք. Ոչ էին առ ՚ի մէնջ... ապա յայտնի լիցին եթէ ոչ էին ամենեքին նոքա ՚ի։
19 Մե՛ր միջից ելան նրանք, բայց մեզնից չէին, որովհետեւ, եթէ մեզնից լինէին, ապա մեր մէջ էլ կը մնային: Բայց մեզնից ելան, որպէսզի յայտնի լինէր, թէ նրանք ամէնքը մեզնից չեն:
19 Մեզմէ ելան ոմանք՝ բայց մեզմէ չէին. վասն զի եթէ մեզմէ ըլլային, մեզի հետ պիտի մնային։ Բայց մեզմէ ելան, որպէս զի յայտնի ըլլայ թէ անոնք ամէնքը մեզմէ չէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Они вышли от нас, но не были наши: ибо если бы они были наши, то остались бы с нами; но [они вышли, и] через то открылось, что не все наши.
2:19  ἐξ ἡμῶν ἐξῆλθαν, ἀλλ᾽ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ᾽ ἡμῶν· ἀλλ᾽ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν.
2:19. ἐξ (Out) ἡμῶν (of-us) ἐξῆλθαν, (they-came-out,"ἀλλ' (other) οὐκ (not) ἦσαν (they-were) ἐξ (out) ἡμῶν: (of-us) εἰ (if) γὰρ (therefore) ἐξ (out) ἡμῶν (of-us) ἦσαν, (they-were,"μεμενήκεισαν (they-had-come-to-have-stayed) ἂν (ever) μεθ' (with) ἡμῶν: (of-us) ἀλλ' (other) ἵνα (so) φανερωθῶσιν (it-might-have-been-en-manifested) ὅτι (to-which-a-one) οὐκ (not) εἰσὶν (they-be) πάντες ( all ) ἐξ (out) ἡμῶν. (of-us)
2:19. ex nobis prodierunt sed non erant ex nobis nam si fuissent ex nobis permansissent utique nobiscum sed ut manifesti sint quoniam non sunt omnes ex nobisThey went out from us but they were not of us. For if they had been of us, they would no doubt have remained with us: but that they may be manifest, that they are not all of us.
19. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but , that they might be made manifest how that they all are not of us.
2:19. They went out from among us, but they were not of us. For, if they had been of us, certainly they would have remained with us. But in this way, it is made manifest that none of them are of us.
2:19. They went out from us, but they were not of us; for if they had been of us, they would [no doubt] have continued with us: but [they went out], that they might be made manifest that they were not all of us.
They went out from us, but they were not of us; for if they had been of us, they would [no doubt] have continued with us: but [they went out], that they might be made manifest that they were not all of us:

19: Они вышли от нас, но не были наши: ибо если бы они были наши, то остались бы с нами; но [они вышли, и] через то открылось, что не все наши.
2:19  ἐξ ἡμῶν ἐξῆλθαν, ἀλλ᾽ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ᾽ ἡμῶν· ἀλλ᾽ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν.
2:19. ex nobis prodierunt sed non erant ex nobis nam si fuissent ex nobis permansissent utique nobiscum sed ut manifesti sint quoniam non sunt omnes ex nobis
They went out from us but they were not of us. For if they had been of us, they would no doubt have remained with us: but that they may be manifest, that they are not all of us.
2:19. They went out from among us, but they were not of us. For, if they had been of us, certainly they would have remained with us. But in this way, it is made manifest that none of them are of us.
2:19. They went out from us, but they were not of us; for if they had been of us, they would [no doubt] have continued with us: but [they went out], that they might be made manifest that they were not all of us.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: They went out from us - These heretics had belonged to our Christian assemblies, they professed Christianity, and do so still; but we apostles did not commission them to preach to you, for they have disgraced the Divine doctrine with the most pernicious opinions; they have given up or explained away its most essential principles; they have mingled the rest with heathenish rites and Jewish glosses. While, therefore, we acknowledge that they once belonged to us, we assert that they are not of us. They are not Christians; we abhor their conduct and their creed. We never sent them to teach.
They were not of us - For a considerable time before they left our assemblies they gave proofs that they had departed from the faith; for if they had been of us - if they had been apostles, and continued in the firm belief of the Christian doctrines, they would not have departed from us to form a sect of themselves.
That they were not all of us - They were not expelled from the Christian Church; they were not sent out by us; but they separated from it and us. None of them had been inspired as we apostles were, though they pretended to a very high teaching; but their separating from us manifested that they were not taught, as we were, by the Spirit of God. These false teachers probably drew many sincere souls away with them; and to this it is probable the apostle alludes when he says, they were not All of us. Some were; others were not.
Albert Barnes: Notes on the Bible - 1834
2:19: They went out from us - From the church. That is, they had once been professors of the religion of the Saviour, though their apostasy showed that they never had any true piety. John refers to the fact that they had once been in the church, perhaps to remind those to whom he wrote that they knew them well, and could readily appreciate their character. It was a humiliating statement that those who showed themselves to be so utterly opposed to religion had once been members of the Christian church; but this is a statement which we are often compelled to make.
But they were not of us - That is, they did not really belong to us, or were not true Christians. See the notes at Mat 7:23. This passage proves that these persons, whatever their pretensions and professions may have been, were never sincere Christians. The same remark may be made of all who apostatize from the faith, and become teachers of error. They never were truly converted; never belonged really to the spiritual church of Christ.
For if they had been of us - If they had been sincere and true Christians.
They would no doubt have continued with us - The words "no doubt" are supplied by our translators, but the affirmation is equally strong without them: "they would have remained with us." This affirms, without any ambiguity or qualification, that if they had been true Christians they "would" have remained in the church; that is, they would not have apostatized. There could not be a more positive affirmation than that which is implied here, that those who are true Christians will continue to be such; or that the saints will not fall away from grace. John affirms it of these persons, that if they had been true Christians they would never have departed from the church. He makes the declaration so general that it may be regarded as a universal truth, that if "any" are truly "of us," that is, if they are true Christians, they will continue in the church, or will never fall away. The statement is so made also as to teach that if any "do" fall away from the church, the fact is full proof that they never had any religion, for if they had had they would have remained steadfast in the church.
But they went out, that they might be made manifest that they were not all of us - It was suffered or permitted in the providence of God that this should occur, "in order" that it might be seen and known that they were not true Christians, or in order that their real character might be developed. It was desirable that this should be done:
(a) in order that the church might be purified from their influence - compare the notes at Joh 15:2;
(b) in order that it might not be responsible for their conduct, or reproached on account of it;
(c) in order that their real character might be developed, and they might themselves see that they were not true Christians;
(d) in order that, being seen and known as apostates, their opinions and conduct might have less influence than if they were connected with the church;
(e) in order that they might themselves understand their own true character, and no longer live under the delusive opinion that they were Christians and were safe, but that, seeing themselves in their true light, they might be brought to repentance.
For there is only a most slender prospect that any who are deceived in the church will ever be brought to true repentance there; and slight as is the hope that one who apostatizes will be, such an event is much more probable than it would be if he remained in the church. People are more likely to be converted when their character is known and understood, than they are when playing a game of deception, or are themselves deceived. What is here affirmed of these persons often occurs now; and those who have no true religion are often suffered to apostatize from their profession for the same purposes. It is better that they should cease to have any connection with the church than that they should remain in it; and God often suffers them to fall away even from the profession of religion, in order that they may not do injury as professing Christians. This very important passage, then, teaches the following things:
(1) That when people apostatize from the profession of religion, and embrace fatal error, or live in sin, it proves that they never had any true piety.
(2) the fact that such persons fall away cannot be adduced to prove that Christians ever fall from grace, for it demonstrates nothing on that point, but proves only that these persons never had any real piety. They may have had much that seemed to be religion; they may have been zealous, and apparently devoted to God, and may even have had much comfort and peace in what they took to be piety; they may have been eminently "gifted" in prayer, or may have even been successful preachers of the gospel, but all this does not prove that they ever had any piety, nor does the fact that such persons apostatize from their profession throw any light on a question quite foreign to this - whether true Christians ever fall from grace. Compare Mat 7:22-23.
(3) the passage before us proves that if any are true Christians they will remain in the church, or will certainly persevere and be saved. They may indeed backslide grievously; they may wander far away, and pain the hearts of their brethren, and give occasion to the enemies of religion to speak reproachfully; but the apostle says, "if they had been of us, they would have continued with us."
(4) one of the best evidences of true piety is found in the fact of continuing with the church. I do not mean nominally and formally, but really and spiritually, having the heart with the church; loving its peace and promoting its welfare; identifying ourselves with real Christians, and showing that we are ready to cooperate with those who love the Lord Jesus and its cause.
(5) the main reason why professing Christians are suffered to apostatize is to show that they had no true religion. It is desirable that they should see it themselves; desirable that others should see it also. It is better that it should be known that they had no true religion than that they should remain in the church to be a burden on its movements, and a reproach to the cause. By being allowed thus to separate themselves from the church, they may be brought to remember their violated vows, and the church will be free from the reproach of having those in its bosom who are a dishonor to the Christian name. We are not to wonder, then, if persons apostatize who have been professors of true religion; and we are not to suppose that the greatest injury is done to the cause when they do it. A greater injury by far is done when such persons remain in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: went out: Deu 13:13; Psa 41:9; Mat 13:20, Mat 13:21; Mar 4:5, Mar 4:6, Mar 4:16, Mar 4:17; Luk 8:13; Joh 15:2; Act 15:24, Act 20:30; Pe2 2:20, Pe2 2:21; Jde 1:19
for: Job 17:9; Psa 37:28, Psa 125:1, Psa 125:2; Jer 32:38-40; Mat 24:24; Mar 13:22; Joh 4:14, Joh 6:37-39, Joh 10:28-30; Ti2 2:10, Ti2 2:19; Pe1 1:2-5; Jde 1:1
they might: Rom 9:6, Rom 11:5, Rom 11:6; Co1 11:19; Ti2 3:9; Heb 10:39
Geneva 1599
(19) They went out from us, but they were not of us; for if they had been of us, (o) they would [no doubt] have continued with us: (20) but [they went out], that they might be made manifest that they were not all of us.
(19) A digression against certain offences and stumbling blocks at which that young age especially might stumble and be shaken, Therefore that they should not be terrified with the falling back of certain, first he makes plain to men that although those who fall from God and his religion had a place in the Church, yet they were never of the Church: because the Church is the company of the elect, who cannot perish, and therefore cannot fall from Christ.
(o) So then the elect can never fall from grace.
(20) Secondly, he shows that these things happen to the benefit of the Church, that hypocrites may be plainly known.
John Gill
They went out from us,.... Which intends not the persons that went down from Judea to Antioch, Acts 15:1, who preached destructive doctrines to the Gentiles, which the apostles and the church of Judea disowned and censured; by which it appeared, that all the preachers of these doctrines were not of them, and of the same mind with them: for this sense makes these antichrists to be only preachers; whereas, though many of them might be such, yet not all; for whoever, in a private capacity denied the Father and the Son, or that Christ was come in the flesh, was antichrist; and to these private believers are opposed in 1Jn 2:20; and it also makes the "us" to be the apostles, whereas they were all dead but John; and these antichrists were men that had risen up then in the last time, and therefore could not, with propriety, be said to go out from the apostles; besides, whenever the apostle uses this pronoun "us", he includes with himself all true believers, and may more especially here intend the churches of Asia; or rather the members of the church at Ephesus, where he was; nor is it likely he should have in view the church of Judea, and a case in which that was concerned near forty years ago: moreover, such a sense makes the going out to be merely local and corporeal, and which is in itself not criminal; the persons that went from Judea to Antioch were not blamable for going thither, nor for going out from the apostles thither, but for troubling the disciples with words, to the subverting of their souls; nor was a corporeal departure from the apostles any evidence of not being of the same mind with them; for they often departed one from other, yet continued of the same mind, and in the same faith: but the sense is, that there were some persons in the Apostle John's time, who had made a profession of religion, were members of the church, and some of them perhaps preachers, and yet they departed from the faith, and dropped their profession of it, and withdrew themselves from the church, or churches to which they belonged, and set up separate assemblies of their own:
but they were not of us: they were of the church, and of the same mind with it, at least in profession, antecedent to their going out; for had they not been in communion with the church, they could not be properly said to go out of it; and if they had not been of the same mind and faith in profession, they could not be said to depart from it; but they were not truly regenerated by the grace of God, and so apparently were not of the number, of God's elect: notwithstanding their profession and communion with the church, they were of the world, and not of God; they were not true believers; they had not that anointing which abides, and from which persons are truly denominated Christians, or anointed ones:
for if they had been of us, they would no doubt have continued with us; in the doctrine of the apostles, and in the fellowship of the church, as true believers do: if their hearts had been right with God, they would have remained steadfast to him, his Gospel, truths, and ordinances, and faithful with his saints; for such who are truly regenerate are born of an incorruptible seed, and those that have received the anointing which makes them truly Christians, that abides, as does every true grace, faith, hope, and love; and such who are truly God's elect cannot possibly fall into such errors and heresies as these did, and be finally deceived, as they were:
but they went out; "they went out from us", so the Syriac version reads;
that they might be made manifest that they were not all of us; the word "all" is left out in the Syriac version. The defection and apostasy of these persons were permitted by God, that it might appear they had never received the grace of God in truth; and their going out was in such a manner, that it was a certain argument that they were not of the elect; since they became antichrists, denied the deity or sonship of Christ, or that he was come in the flesh, or that he was the Christ, and therefore are said to be of the world, and not of God, 1Jo_2:22, so that this passage furnishes out no argument against the saints' perseverance, which is confirmed in 1Jn 2:20.
John Wesley
They were not of us - When they went; their hearts were before departed from God, otherwise, they would have continued with us: but they went out, that they might be made manifest - That is, this was made manifest by their going out.
Robert Jamieson, A. R. Fausset and David Brown
out from us--from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.
not of us--by spiritual fellowship (1Jn 1:3). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 3.4].
they would . . . have continued--implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [CALVIN]. Still, it is no fatal necessity, but a "voluntary necessity" [DIDYMUS], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [AUGUSTINE]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (1Jn 3:9; 1Jn 5:18).
that they were not all of us--This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 1Cor 11:19, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.
2:202:20: Եւ դուք օծութիւն ունիք առ ՚ի Սրբոյն, եւ գիտէ՛ք ամենեքին։
20 Իսկ դուք օծում ունէք Սրբից եւ ամէն բան գիտէք:
20 Սակայն դուք օծութիւն ունիք Սուրբէն ու ամէն բան գիտէք։
Եւ դուք օծութիւն ունիք առ ի Սրբոյն, եւ գիտէք [10]ամենեքին:

2:20: Եւ դուք օծութիւն ունիք առ ՚ի Սրբոյն, եւ գիտէ՛ք ամենեքին։
20 Իսկ դուք օծում ունէք Սրբից եւ ամէն բան գիտէք:
20 Սակայն դուք օծութիւն ունիք Սուրբէն ու ամէն բան գիտէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Впрочем, вы имеете помазание от Святаго и знаете всё.
2:20  καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου, καὶ οἴδατε πάντες.
2:20. καὶ (And) ὑμεῖς (ye) χρίσμα (to-an-anointing-to) ἔχετε (ye-hold) ἀπὸ (off) τοῦ (of-the-one) ἁγίου: (of-hallow-belonged) οἴδατε (ye-had-come-to-see," πάντες -- ( all )
2:20. sed vos unctionem habetis a Sancto et nostis omniaBut you have the unction from the Holy One and know all things.
20. And ye have an anointing from the Holy One, and ye know all things.
2:20. Yet you have the anointing of the Holy One, and you know everything.
2:20. But ye have an unction from the Holy One, and ye know all things.
But ye have an unction from the Holy One, and ye know all things:

20: Впрочем, вы имеете помазание от Святаго и знаете всё.
2:20  καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου, καὶ οἴδατε πάντες.
2:20. sed vos unctionem habetis a Sancto et nostis omnia
But you have the unction from the Holy One and know all things.
2:20. Yet you have the anointing of the Holy One, and you know everything.
2:20. But ye have an unction from the Holy One, and ye know all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Апостол не считает необходимым подробное раскрытие об антихристах или лжеучителях: как христиане читатели послания обладают ясным сознанием истины из непогрешительного источника - от Божественного дара "помазания от Святого" (crisma apo toϋ Agiou, т. е. Иисуса Христа, ср. ст. 27), преподающего всем верующим дары Святого Духа через особое видимое действие (2Кор. 1:21; Еф 4:30), дополняющее крещение (Деян 8:14-17; 10:47-48). Апостол пишет не для научения новому, а для напоминания и утверждения читателей в известном им с первых дней их христианского бытия. "Помазание", благодать Святого Духа, дарованная христианину вслед за крещением, в миропомазании, дает христианину верный принцип для распознания христианской истины от ее искажения; конечно, христиане, в силу благодати помазания называемые "царями и священниками Богу" (Откр 1:6), знают "все" (panta) не в абсолютном, а в ограничительном смысле: знают истину благовестия Евангельского, истину дела спасения, совершенного Христом Спасителем, Сыном Божиим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Concerning Antichrist.A. D. 80.
20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched--an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes--from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev. iii. 7, These things saith he that is holy--the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction--it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (v. 20), all these things concerning Christ and his religion; it was promised and given you for that end," John xiv. 26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory.

II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, v. 21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui--The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.

III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, v. 22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, John vi. 27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (v. 23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son. But, as some copies add, he that acknowledgeth the Son has the Father also, v. 23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal.

IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, v. 24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations:--

1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, v. 24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, John xv. 3, 4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, ch. v. 11) hath promised us, even eternal life, v. 25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced,

2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "These things have I written to you concerning those that seduce you (v. 26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos. viii. 12.

3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, v. 27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, 2 Cor. i. 21. This sacred chrism, or divine unction, is commended on these accounts:-- (1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, v. 27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: "And you need not that any man teach you, v. 27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, v. 27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" Job xxxvi. 22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, v. 27. The Holy Spirit must needs be the Spirit of truth, as he is called, John xiv. 17. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, v. 27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." 2 Cor. i. 21, 22.
Adam Clarke: Commentary on the Bible - 1831
2:20: But ye have an unction - The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to Psa 14:7 : God hath anointed thee with the oil of gladness - he hath given thee the plenitude of the Spirit, which none of thy fellows - none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, Exo 30:23-25, which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on Exo 30:23-25 (note). And for the reason of this anointing see the note on Exo 29:7.
Ye know all things - Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast.
But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern Every Man. This interpretation appears to be confirmed by των πλανωντων in Jo1 2:26, those who are deceiving or misleading you; and in the same sense should παντων, Jo1 2:27, be understood: But as the same anointing teacheth you παντων, not of all things, but of All Men. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, Jo1 4:1. But how were they to try them? Principally by that anointing - that spiritual light and discernment which they had received from God; and also by comparing the doctrine of these men with what they had heard from the beginning. The anointing here mentioned seems to mean the spirit of illumination, or great knowledge and discernment in spiritual things. By this they could readily distinguish the false apostles from the true.
Albert Barnes: Notes on the Bible - 1834
2:20: But ye have an unction from the Holy One - The apostle in this verse evidently intends to say that he had no apprehension in regard to those to whom he wrote that they would thus apostatize, and bring dishonor on their religion. They had been so anointed by the Holy Spirit that they understood the true nature of religion, and it might be confidently expected that they would persevere. The word "unction" or "anointing" (χρίσμα chrisma) means, properly, "something rubbed in or ointed;" oil for anointing, "ointment;" then it means an anointing. The allusion is to the anointing of kings and priests, or their inauguration or coronation, (Sa1 10:1; Sa1 16:13; Exo 28:41; Exo 40:15; compare the notes at Mat 1:1); and the idea seems to have been that the oil thus used was emblematic of the gifts and graces of the Holy Spirit as qualifying them for the discharge of the duties of their office. Christians, in the New Testament, are described as "kings and priests," Rev 1:6; Rev 5:10, and as a "royal priesthood" Pe1 2:5, Pe1 2:9; and hence they are represented as "anointed," or as endowed with those graces of the Spirit, of which anointing was the emblem. The phrase "the Holy One" refers here, doubtless, to the Holy Spirit, that Spirit whose influences are imparted to the people of God, to enlighten, to sanctify, and to comfort them in their trials. The particular reference here is to the influences of that Spirit as giving them clear and just views of the nature of religion, and thus securing them from error and apostasy.
And ye know all things - That is, all things which it is essential that you should know on the subject of religion. See the Joh 16:13 note; Co1 2:15 note. The meaning cannot be that they knew all things pertaining to history, to science, to literature, and to the arts; but that, under the influences of the Holy Spirit, they had been made so thoroughly acquainted with the truths and duties of the Christian religion, that they might be regarded as safe from the danger or fatal error. The same may be said of all true Christians now, that they are so taught by the Spirit of God, that they have a practical acquaintance with what religion is, and with what it requires, and are secure from falling into fatal error. In regard to the general meaning of this verse, then, it may he observed:
I. That it does not mean any one of the following things:
(1) That Christians are literally instructed by the Holy Spirit in all things, or that they literally understand all subjects. The teaching, whatever it may be, refers only to religion.
(2) it is not meant that any new faculties of mind are conferred on them, or any increased intellectual endowments, by their religion. It is not a fact that Christians, as such, are superior in mental endowments to others; nor that by their religion they have any mental traits which they had not before their conversion. Paul, Peter, and John had essentially the same mental characteristics after their conversion which they had before; and the same is true of all Christians.
(3) it is not meant that any new truth is Rev_ealed to the mind by the Holy Spirit. All the truth that is brought before the mind of the Christian is to be found in the Word of God, and "Revelation," as such, was completed when the Bible was finished.
(4) it is not meant that anything is perceived by Christians which they had not the natural faculty for perceiving before their conversion, or which other people have not also the natural faculty for perceiving. The difficulty with people is not a defect of natural faculties, it is in the blindness of the heart.
II. The statement here made by John "does" imply, it is supposed, the following things:
(1) That the minds of Christians are so enlightened that they have a new perception of the truth. They see it in a light in which they did not before. They see it as truth. They see its beauty, its force, its adapted less to their condition and wants. They understand the subject of religion better than they once did, and better than others do. What was once dark appears now plain; what once had no beauty to their minds now appears beautiful; what was once repellant is now attractive.
(2) they see this to be true; that is, they see it in such a light that they cannot doubt that it is true. They have such views of the doctrines of religion, that they have no doubt that they are true, and are willing on the belief of their truth to lay down their lives, and stake their eternal interests.
(3) their knowledge of truth is enlarged. They become acquainted with more truths than they would have known if they had not been under the teaching of the Holy Spirit. Their range of thought is greater; their vision more extended, as well as more clear.
III. The evidence that this is so is found in the following things:
(1) The express statements of Scripture. See Co1 2:14-15, and the notes at that passage. Compare Joh 16:13-14.
(2) it is a matter of fact that it is so.
(a) People by nature do not perceive any beauty in the truths of religion. They are distasteful to them, or they are repulsive and offensive. "The doctrine of the cross is to the Jew a stumbling-block, and to the Greek foolishness." They may see indeed the force of an argument, but they do not see the beauty of the way of salvation.
(b) When they are converted they do. These things appear to them to be changed, and they see them in a new light, and perceive a beauty in them which they never did before.
(c) There is often a surprising development of religious knowledge when persons are converted. They seem to understand the way of salvation, and the whole subject of religion, in a manner and to an extent which cannot be accounted for, except on the supposition of a teaching from above.
(d) This is manifest also in the knowledge which persons otherwise ignorant exhibit on the subject of religion. With few advantages for education, and with no remarkable talents, they show an acquaintance with the truth, a knowledge of religion, an ability to defend the doctrines of Christianity, and to instruct others in the way of salvation, which could have been derived only from some source superior to themselves. Compare Joh 7:15; Act 4:13.
(e) The same thing is shown by their "adherence to truth" in the midst of persecution, and simply because they perceive that for which they die to be the truth. And is there anything incredible in this? May not the mind see what truth is? How do we judge of an axiom in mathematics, or of a proposition that is demonstrated, but by the fact that the mind "perceives" it to be true, and cannot doubt it? And may it not be so in regard to religious truth - especially when that truth is seen to accord with what we know of ourselves, our lost condition as sinners, and our need of a Saviour, and when we see that the truths Rev_ealed in the Scriptures are exactly adapted to our wants?
(See also the supplementary note under Co1 2:14.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: ye have: Jo1 2:27, Jo1 4:13; Psa 23:5, Psa 45:7, Psa 92:10; Isa 61:1; Luk 4:18; Act 10:38; Co2 1:21, Co2 1:22; Heb 1:9
the Holy: Psa 16:10, Psa 71:22; Isa 43:3; Mar 1:24; Luk 4:34; Act 3:14; Rev 3:7, Rev 4:8
and ye: Pro 28:5; Joh 10:4, Joh 10:5, Joh 14:26, Joh 16:13; Co1 2:15; Heb 8:11
Geneva 1599
(21) But ye have an (p) unction from the (q) Holy One, and ye know all things.
(21) Thirdly, he comforts them, to make them stand fast, as they are anointed by the Holy Spirit with the true knowledge of salvation.
(p) The grace of the Holy Spirit, and this is a borrowed type of speech taken from the anointings used in the law.
(q) From Christ who is peculiarly called Holy.
John Gill
But ye have an unction from the Holy One,.... Meaning the Spirit, and his graces, with which Christ, the head, is anointed without measure, and his members in measure; from whence he is called Christ, and they Christians. These were really the Lord's anointed ones; they were true believers; were the wise virgins who had oil in their vessels with their lamps, which would never go out. The grace of the Spirit is called a chrism, or an ointment, or an anointing, in allusion to the anointing oil under the law; See Gill on Mt 25:3; of which anointing oil the Jews say (h), that it continues all of it, "to time to come", (i.e. to the times of the Messiah,) as it is said, Exo_30:31. Now this these saints had, "from the Holy One"; or that Holy One; meaning, not the Holy Spirit of God, though it is true that this anointing, or these graces, were from him; he is the author of them, and may truly be said to anoint with them; nor the Father, who is holy in his nature, and in his works, and is the God of all grace, and is said to anoint the saints too, 2Cor 1:21, but rather the Lord Jesus Christ, who is holy, both as God and man, and from whose fulness all grace is had. This oil, or ointment, was first poured on him without measure, and from him it descends to all the members of his mystical body, as the ointment poured on Aaron's head descended to his beard, and to the skirts of his garments; see 1Jn 2:27;
and ye know all things; for this anointing is a teaching one; it makes persons of quick understanding; it enlightens their understandings, refreshes their memories, and strengthens all the powers and faculties of the soul; it leads into the knowledge of all spiritual things, into all the mysteries of grace, and truths of the Gospel, into all things necessary for salvation; for these words are not to be taken in the largest sense, in which they are only applicable to the omniscient God, but to be restrained to the subject matter treated of, and to those things chiefly in which the antichrists and deceivers cited; and regard not a perfect knowledge, for those that know most of these things, under the influence of this unction, know but in part. The Syriac version reads, "all men", and so refers to that discerning of spirits, of the Spirit of truth, from the spirit of error; a gift which was bestowed on many in the primitive times, by which they could distinguish hypocrites from true believers, and antichrists and deceivers from the faithful ministers of the word. One of Stephens's copies reads, "and ye all know".
(h) T. Hieros. Horayot, fol. 47. 3.
John Wesley
But ye have an anointing - A chrism; perhaps so termed in opposition to the name of antichrist; an inward teaching from the Holy Ghost, whereby ye know all things - Necessary for your preservation from these seducers, and for your eternal salvation. St. John here but just touches upon the Holy Ghost, of whom he speaks more largely, 1Jn 3:24; 1Jn 4:13; 1Jn 5:6.
Robert Jamieson, A. R. Fausset and David Brown
But--Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (1Jn 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1Jn 3:24; 1Jn 4:13; 1Jn 5:6), which they ("ye" is emphatical in contrast to those apostates, 1Jn 2:19) have "from the Holy One, Christ" (Jn 1:33; Jn 3:34; Jn 15:26; Jn 16:14): "the righteous" (1Jn 2:1), "pure" (1Jn 3:3), "the Holy One" (Acts 3:14) "of God"; Mk 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."
and--therefore.
ye know all things--needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.
2:212:21: Ո՛չ գրեցի ձեզ՝ եթէ ո՛չ գիտէք զճշմարտութիւնն, այլ եթէ գիտէ՛ք զնա. եւ եթէ՝ զի ամենայն ստութիւն ո՛չ է ՚ի ճշմարտութենէ անտի[3156]։ [3156] Ոմանք. Ոչ ասացի ձեզ, թէ ոչ... եւ զի՝ թէ ամենայն ստ՛՛։
21 Գրեցի ձեզ ոչ թէ որովհետեւ ճշմարտութիւնը չգիտէք, այլ որովհետեւ գիտէք այն. գիտէք նաեւ այն, որ ամենայն ստախօսութիւն ճշմարտութիւնից չէ:
21 Չգրեցի ձեզի՝ իբր թէ ճշմարտութիւնը չէք գիտեր, հապա գիտէք զանիկա ու նաեւ թէ՝ ամէն ստութիւն ճշմարտութենէն չէ։
Ոչ գրեցի ձեզ եթէ ոչ գիտէք զճշմարտութիւնն, այլ թէ գիտէք զնա եւ թէ` զի ամենայն ստութիւն ոչ է ի ճշմարտութենէ անտի:

2:21: Ո՛չ գրեցի ձեզ՝ եթէ ո՛չ գիտէք զճշմարտութիւնն, այլ եթէ գիտէ՛ք զնա. եւ եթէ՝ զի ամենայն ստութիւն ո՛չ է ՚ի ճշմարտութենէ անտի[3156]։
[3156] Ոմանք. Ոչ ասացի ձեզ, թէ ոչ... եւ զի՝ թէ ամենայն ստ՛՛։
21 Գրեցի ձեզ ոչ թէ որովհետեւ ճշմարտութիւնը չգիտէք, այլ որովհետեւ գիտէք այն. գիտէք նաեւ այն, որ ամենայն ստախօսութիւն ճշմարտութիւնից չէ:
21 Չգրեցի ձեզի՝ իբր թէ ճշմարտութիւնը չէք գիտեր, հապա գիտէք զանիկա ու նաեւ թէ՝ ամէն ստութիւն ճշմարտութենէն չէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Я написал вам не потому, чтобы вы не знали истины, но потому, что вы знаете ее, [равно как] и то, что всякая ложь не от истины.
2:21  οὐκ ἔγραψα ὑμῖν ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε αὐτήν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν.
2:21. οὐκ (Not) ἔγραψα (I-scribed) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐκ (not) οἴδατε (ye-had-come-to-see) τὴν (to-the-one) ἀλήθειαν, (to-an-un-secluding-of,"ἀλλ' (other) ὅτι (to-which-a-one) οἴδατε (ye-had-come-to-see) αὐτήν, (to-it,"καὶ (and) ὅτι (to-which-a-one) πᾶν (all) ψεῦδος (a-falsity) ἐκ (out) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) οὐκ (not) ἔστιν. (it-be)
2:21. non scripsi vobis quasi ignorantibus veritatem sed quasi scientibus eam et quoniam omne mendacium ex veritate non estI have not written to you as to them that know not the truth, but as to them that know it: and that no lie is of the truth.
21. I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth.
2:21. I have not written to you as to ones who are ignorant of the truth, but as to ones who know the truth. For no lie is of the truth.
2:21. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.
I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth:

21: Я написал вам не потому, чтобы вы не знали истины, но потому, что вы знаете ее, [равно как] и то, что всякая ложь не от истины.
2:21  οὐκ ἔγραψα ὑμῖν ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ ὅτι οἴδατε αὐτήν, καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν.
2:21. non scripsi vobis quasi ignorantibus veritatem sed quasi scientibus eam et quoniam omne mendacium ex veritate non est
I have not written to you as to them that know not the truth, but as to them that know it: and that no lie is of the truth.
2:21. I have not written to you as to ones who are ignorant of the truth, but as to ones who know the truth. For no lie is of the truth.
2:21. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: I have not written, etc. - It is not because ye are ignorant of these things that I write to you, but because you know them, and can by these judge of the doctrines of those false teachers, and clearly perceive that they are liars; for they contradict the truth which ye have already received, and consequently their doctrine is a lie, and no lie can be of the truth, i.e. consistent with Christianity.
Albert Barnes: Notes on the Bible - 1834
2:21: I have not written unto you because ye know not the truth - You are not to regard my writing to you in this earnest manner as any evidence that I do not suppose you to be acquainted with religion and its duties. Some, perhaps, might have been disposed to put this construction on what he had said, but he assures them that that was not the reason why he had thus addressed them. The very fact that they did understand the subject of religion, he says, was rather the reason why he wrote to them.
But because ye know it - This was the ground of his hope that his appeal would be effectual. If they had never known what religion was, if they were ignorant of its nature and its claims, he would have had much less hope of being able to guard them against error, and of securing their steady walk in the path of piety. We may always make a strong and confident appeal to those who really understand what the nature of religion is, and what are the evidences of its truth.
And that no lie is of the truth - No form of error, however plausible it may appear, however ingeniously it may be defended and however much it may seem to be favorable to human virtue and happiness, can be founded in truth. What the apostle says here has somewhat the aspect of a truism, but it contains a real truth of vital importance, and one which should have great influence in determining our minds in regard to any proposed opinion or doctrine. Error often appears plausible. It seems to be adapted to relieve the mind of many difficulties which perplex and embarrass it on the subject of religion. It seems to be adapted to promote religion. It seems to make those who embrace it happy, and for a time they apparently enjoy religion. But John says that however plausible all this may be, however much it may seem to prove that the doctrines thus embraced are of God, it is a great and vital maxim that no error can have its foundation in truth, and, of course, that it must be worthless. The grand question is, "what is truth;" and when that is determined, we can easily settle the inquiries which come up about the various doctrines that are abroad in the world. Mere plausible appearances, or temporary good results that may grow out of a doctrine, do not prove that it is based on truth; for whatever those results may be, it is impossible that any error, however plausible, should have its origin in the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: because ye know not: Pro 1:5, Pro 9:8, Pro 9:9; Rom 15:14, Rom 15:15; Pe2 1:12
Geneva 1599
(22) I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.
(22) The taking away of an objection, He did not write these things to men who are ignorant of religion, but rather to those who know the truth well, yes so far that they are able to discern truth from falsehood.
John Gill
I have not written unto you,.... Either this epistle, or rather what particularly here regards those apostates from the truth, in order to shun them and not be deceived by them: the apostle here obviates an objection that he saw might be made upon what he last said, that they knew all things; and, if so, why then did he write the things he did, since they knew them before? to which he answers, that he did not write to them as to ignorant, but as to knowing persons:
because ye know not the truth, but because ye know it: the Father, who is the God of truth; Christ, who is truth itself; and the Spirit, who is the Spirit of truth; and the Gospel, which is the word of truth; and the Scriptures, which are the Scriptures of truth, and from whence truth is to be fetched, and by them to be confirmed and defended; and which, if they had not known, it would have been to no purpose for him to have written to them about the antichrists that were come into the world; and though they did know the truth, it was very proper to put them in remembrance of it, and to establish them in it, against these deceivers, which supposes former knowledge of it:
and that no lie is of the truth; either springs from it, or is according to it, but just the reverse. The apostle has respect to the errors and heresies of the above apostates, which were flagrant contradictions to the Gospel, and as distant from it as a lie is to truth; and of such lies, and of those liars, he speaks in the next verses. The Arabic version reads, "and that every liar is not of the truth".
John Wesley
I have written - Namely, 1Jn 2:13. To you because ye know the truth - That is, to confirm you in the knowledge ye have already. Ye know that no lie is of the truth - That all the doctrines of these antichrists are irreconcilable to it.
Robert Jamieson, A. R. Fausset and David Brown
but because ye know it, and that, &c.--Ye not only know what is the truth (concerning the Son and the Father, 1Jn 2:13), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [ESTIUS]. The Greek is susceptible of ALFORD'S translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.
2:222:22: Իսկ ո՞ իցէ սուտ, եթէ ոչ՝ որ ուրանայ եթէ Յիսուս չէ՛ Քրիստոսն. նա՛ իսկ է Նեռն, որ ուրանայ զՀայր եւ զՈրդի[3157]։ [3157] Ոմանք. Իսկ ով է սուտ... նա իսկ է Նեռնն։
22 Իսկ ո՞վ է ստախօսը, եթէ ոչ նա, ով ուրանում է, թէ Յիսուսը Քրիստոսն է: Նա՛ է Նեռը, ով ուրանում է Հօրը եւ Որդուն:
22 Ո՞վ է ստախօս, եթէ ոչ ան, որ կ’ուրանայ թէ Յիսուս՝ Քրիստոսն է. անիկա է Նեռը որ կ’ուրանայ Հայրն ու Որդին։
Իսկ ո՞ իցէ սուտ, եթէ ոչ` որ ուրանայ եթէ Յիսուս չէ Քրիստոսն. նա իսկ է Նեռն, որ ուրանայ զՀայր եւ զՈրդի:

2:22: Իսկ ո՞ իցէ սուտ, եթէ ոչ՝ որ ուրանայ եթէ Յիսուս չէ՛ Քրիստոսն. նա՛ իսկ է Նեռն, որ ուրանայ զՀայր եւ զՈրդի[3157]։
[3157] Ոմանք. Իսկ ով է սուտ... նա իսկ է Նեռնն։
22 Իսկ ո՞վ է ստախօսը, եթէ ոչ նա, ով ուրանում է, թէ Յիսուսը Քրիստոսն է: Նա՛ է Նեռը, ով ուրանում է Հօրը եւ Որդուն:
22 Ո՞վ է ստախօս, եթէ ոչ ան, որ կ’ուրանայ թէ Յիսուս՝ Քրիստոսն է. անիկա է Նեռը որ կ’ուրանայ Հայրն ու Որդին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Кто лжец, если не тот, кто отвергает, что Иисус есть Христос? Это антихрист, отвергающий Отца и Сына.
2:22  τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὖτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν.
2:22. Τίς (What-one) ἐστιν (it-be) ὁ (the-one) ψεύστης (a-falsifier) εἰ (if) μὴ (lest) ὁ (the-one) ἀρνούμενος ( denying-unto ) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) οὐκ (not) ἔστιν (it-be) ὁ (the-one) χριστός; (Anointed?"οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) ἀντίχριστος, (ever-a-one-anointed,"ὁ (the-one) ἀρνούμενος ( denying-unto ) τὸν (to-the-one) πατέρα (to-a-Father) καὶ (and) τὸν (to-the-one) υἱόν. (to-a-Son)
2:22. quis est mendax nisi is qui negat quoniam Iesus non est Christus hic est antichristus qui negat Patrem et FiliumWho is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father and the Son.
22. Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, he that denieth the Father and the Son.
2:22. Who is a liar, other than he who denies that Jesus is the Christ? This one is the Antichrist, who denies the Father and the Son.
2:22. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son:

22: Кто лжец, если не тот, кто отвергает, что Иисус есть Христос? Это антихрист, отвергающий Отца и Сына.
2:22  τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὖτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν.
2:22. quis est mendax nisi is qui negat quoniam Iesus non est Christus hic est antichristus qui negat Patrem et Filium
Who is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father and the Son.
2:22. Who is a liar, other than he who denies that Jesus is the Christ? This one is the Antichrist, who denies the Father and the Son.
2:22. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Упомянув в ст. 18: о появлении уже многих антихристов или лжеучителей, Апостол здесь указывает сущность их пагубного лжеучения со всеми вытекающими из него следствиями. Суть антихристианского учения, по Апостолу, заключается в отрицании того, что Иисус есть Мессия - Христос, пришедший для спасения людей. Всякий лжеучитель, отрицающий эту основную истину христианства, есть лжец (yeusthV) в преимущественном смысле, истинный антихрист, вместе с непризнанием Сына Божия, лишающий себя и всякого Богопознания: "всякий отвергающий Сына, не имеет и Отца" (23: ст.) - так как только из познания свойств и действия Сына можно узнать свойства и действия Бога Отца, по слову Самого Господа: видевый Мене виде Отца... Аз во Отце и Отец во Мне есть (Ин ХIV:9, 10).

Так, бесспорно, что непризнание Сына затворяет путь к познанию и Отца. "Иудеи отвергают Сына и присвояют себе знание Отца. Но пусть они знают, что они и Отца еще не познали, ибо, если бы узнали Его, то узнали бы и Сына, потому что Он есть Отец и Сын Единородного" (блаж. Феофил.). Но для спасения нужна не только вера в Сына Божия и познание Его, как и Отца, но исповедание Его, т. е. свидетельствование словом и делом своей веры в Него (Мф 10:32-33; Рим 9-10; 1Тим. 6:12-13).
Adam Clarke: Commentary on the Bible - 1831
2:22: Who is a liar but he that denieth that Jesus is the Christ? - Here we see some of the false doctrines which were then propagated in the world. There were certain persons who, while they acknowledged Jesus to be a Divine teacher, denied him to be the Christ, i.e. the Messiah.
He is antichrist, that denieth the Father and the Son, - He is antichrist who denies the supernatural and miraculous birth of Jesus Christ, who denies Jesus to be the Son of God, and who denies God to be the Father of the Lord Jesus; thus he denies the Father and the Son. The Jews in general, and the Gnostics in particular, denied the miraculous conception of Jesus; with both he was accounted no more than a common man, the son of Joseph and Mary. But the Gnostics held that a Divine person, Aeon, or angelical being, dwelt in him; but all things else relative to his miraculous generation and Divinity they rejected. These were antichrists, who denied Jesus to be the Christ.
Albert Barnes: Notes on the Bible - 1834
2:22: Who is a liar - That is, who is false; who maintains an erroneous doctrine; who is an impostor, if he is not? The object of the apostle is to specify one of the pRev_ailing forms of error, and to show that, however plausible the arguments might be by which it was defended, it was impossible that it should be true. Their own knowledge of the nature of religion must convince them at once that this opinion was false.
That denieth that Jesus is the Christ - It would seem that the apostle referred to a class who admitted that Jesus lived, but who denied that he was the true Messiah. On what grounds they did this is unknown; but to maintain this was, of course, the same as to maintain that he was an impostor. The ground taken may have been that he had not the characteristics ascribed to the Messiah in the prophets; or that he did not furnish evidence that he was sent from God; or that he was an enthusiast. Or perhaps some special form of error may be referred to, like that which is said to have been held by Corinthus, who in his doctrine separated Jesus from Christ, maintaining them to be two distinct persons. - "Doddridge."
He is antichrist - (See the notes at Jo1 2:18). He has all the characteristics and attributes of antichrist; or, a doctrine which practically involves the denial of both the Father and the Son, must be that of antichrist.
That denieth the Father and the Son - That denies the special truths pertaining to God the Father, and to the Son of God. The charge here is not that they entertained incorrect views of God "as such" - as almighty, eternal, most wise, and good; but that they denied the doctrines which religion taught respecting God as Father and Son. Their opinions tended to a denial of what was Rev_ealed respecting God as a Father - not in the general sense of being the "Father" of the universe, but in the particular sense of his relation to the Son. It cannot be supposed that they denied the existence and perfections of God as such, nor that they denied that God is a "Father" in the relation which he sustains to the universe; but the meaning must be that what they held went to a practical denial of that which is special to the true God, considered as sustaining the relation of a Father to his Son Jesus Christ. Correct views of the Father could not be held without correct views of the Son; correct views of the Son could not be held without correct views of the Father. The doctrines respecting the Father and the Son were so connected that one could not be held without holding the other, and one could not be denied without denying the other. Compare the Mat 11:27 note; Joh 5:23 note. No man can have just views of God the Father who has not right apprehensions of the Son. As a matter of fact in the world, people have right apprehensions of God only when they have correct views of the character of the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Who: Jo1 2:4, Jo1 1:6, Jo1 4:20; Joh 8:44; Rev 3:9
he that: Jo1 2:23, Jo1 4:3; Co1 12:2, Co1 12:3; Jo2 1:7; Jde 1:4
He is: Jo1 2:18
Geneva 1599
(23) Who is a liar but he that denieth that Jesus is the (r) Christ? He is antichrist, that denieth the Father and the Son.
(23) He shows now plainly the false doctrine of the antichrist's, that is, that either they fight against the person of Christ, or his office, or both together and at once. They who do so, boast and brag of God in vain, for in denying the Son, the Father also is denied.
(r) Is the true Messiah.
John Gill
Who is a liar, but he that denieth that Jesus is the Christ?.... Or that very Christ, and true Messiah, who was spoken of by all the prophets, since the beginning of the world, and so much, and so long desired by the Old Testament saints: he that denies that Jesus of Nazareth is the Messiah of the prophets, is not indeed the only liar in the world, but he is the greatest of liars; this is a consummate lie, being opposed to a glaring truth, to a fact clear an indisputable; and which rests not merely on the testimony of Jesus, who is truth itself, and who, in express words, more than once, declared and asserted himself to be the Christ; but all the characters of the Messiah, everything that is said of him in the Prophets, meet in Jesus, and the miracles which were done by him are flagrant proofs and undeniable evidences of his being the Christ of God; and all the apostles believed, and were sure that he was Christ, the Son of the living God: to which may be added the testimony of John, who was sent, and came to bear witness of him, and did; and who was a prophet, and a man of great probity and integrity. But there was a greater witness than he; even God himself, by a voice from heaven, bore a testimony to him; and angels, at his incarnation, declared him to be the Saviour, which is Christ the Lord; yea, the devil himself, who is a liar, and the father of ties in other things, knew and owned Jesus to be the Christ; so that those that deny him are the worst of liars, even worse than the devil himself. This may have regard not only to the Jews, that deny Jesus to be the Messiah, but chiefly to such who went by the name of Christians; who denied either his proper deity, or real humanity, as Ebion and Cerinthus, which was denying him to be the God-man, the Mediator, and Messiah; and is true of all such that deny him in any of his offices, or in things relating to them, as his Gospel, and any of the peculiar doctrines of it, delivered by him, and so deny his prophetic office; or any of his ordinances, institutions, and appointments, as lawgiver in his house, and King of saints, and so deny him in his kingly office; or reject him as the alone Saviour, joining their own works with him, in the business of salvation, and oppose his sacrifice and satisfaction, and despise his imputed righteousness, and so deny him in his priestly office. Now these are some of the liars, and these some of the doctrinal lies, which are not of the truth, as in 1Jo_2:21.
He is antichrist that denieth the Father and the Son: that denies the Father of Christ to be the Creator of the world, but asserts that it was made by angels, as some ancient heretics did; or that the Father of Christ is not the God of the Old Testament, as Marcion; or that denies that God is the Father of Christ, and that Christ is the Son of God; who will not allow that there is any such relation in nature between them; who affirm that Christ is only the Son of God by adoption, or because of his love to him, or because of his incarnation and resurrection from the dead; or that he is not his true and proper Son, only in a figurative and metaphorical sense; that he is not the natural and eternally begotten Son of God, only by office, and as Mediator, and that God is only his Father, as having installed him into an office; or he that denies that these two are distinct from each other, but affirms that Father is the Son, and the Son is the Father, and so confounds them both, and, by confounding both, denies that there are either Father or Son; and all such persons are antichrists, or opposers of Christ.
John Wesley
Who is that liar - Who is guilty of that lying, but he who denies that truth which is the sum of all Christianity? That Jesus is the Christ; that he is the Son of God; that he came in the flesh, is one undivided truth. and he that denies any part of this, in effect denies the whole. He is antichrist - And the spirit of antichrist, who in denying the Son denies the Father also.
Robert Jamieson, A. R. Fausset and David Brown
a liar--Greek, "Who is the liar?" namely, guilty of the lie just mentioned (1Jn 2:21).
that Jesus is the Christ--the grand central truth.
He is Antichrist--Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (Mt 11:27).
2:232:23: Ամենայն որ ուրանայ զՈրդի, եւ ո՛չ զՀայր ընդունի. որ խոստովանի զՈրդի, նա եւ զՀա՛յր ընդունի[3158]։ [3158] Ոմանք յաւելուն. ԶՀայր ընդունի. իսկ որ խոս՛՛։
23 Ամէն մարդ, որ ուրանում է Որդուն, իր մէջ չունի նաեւ Հօրը: Իսկ ով խոստովանում է Որդուն, նա իր մէջ ունի նաեւ Հօրը:
23 Ամէն ով որ կ’ուրանայ Որդին, անիկա Հայրն ալ չ’ընդունիր. բայց ան որ կ’ընդունի Որդին, անիկա Հայրն ալ կ’ընդունի։
Ամենայն որ ուրանայ զՈրդի` եւ ոչ զՀայր ընդունի. [11]իսկ որ խոստովանի զՈրդի` նա եւ զՀայր ընդունի:

2:23: Ամենայն որ ուրանայ զՈրդի, եւ ո՛չ զՀայր ընդունի. որ խոստովանի զՈրդի, նա եւ զՀա՛յր ընդունի[3158]։
[3158] Ոմանք յաւելուն. ԶՀայր ընդունի. իսկ որ խոս՛՛։
23 Ամէն մարդ, որ ուրանում է Որդուն, իր մէջ չունի նաեւ Հօրը: Իսկ ով խոստովանում է Որդուն, նա իր մէջ ունի նաեւ Հօրը:
23 Ամէն ով որ կ’ուրանայ Որդին, անիկա Հայրն ալ չ’ընդունիր. բայց ան որ կ’ընդունի Որդին, անիկա Հայրն ալ կ’ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Всякий, отвергающий Сына, не имеет и Отца; а исповедующий Сына имеет и Отца.
2:23  πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει.
2:23. πᾶς (All) ὁ (the-one) ἀρνούμενος ( denying-unto ) τὸν (to-the-one) υἱὸν (to-a-Son) οὐδὲ (not-moreover) τὸν (to-the-one) πατέρα (to-a-Father) ἔχει: (it-holdeth) ὁ (the-one) ὁμολογῶν (along-fortheeing-unto) τὸν (to-the-one) υἱὸν (to-a-Son,"καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) ἔχει. (it-holdeth)
2:23. omnis qui negat Filium nec Patrem habet qui confitetur Filium et Patrem habetWhosoever denieth the Son, the same hath not the Father. He that confesseth the Son hath the Father also.
23. Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also.
2:23. No one who denies the Son also has the Father. Whoever confesses the Son, also has the Father.
2:23. Whosoever denieth the Son, the same hath not the Father: [(but) he that acknowledgeth the Son hath the Father also].
Whosoever denieth the Son, the same hath not the Father:

23: Всякий, отвергающий Сына, не имеет и Отца; а исповедующий Сына имеет и Отца.
2:23  πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει.
2:23. omnis qui negat Filium nec Patrem habet qui confitetur Filium et Patrem habet
Whosoever denieth the Son, the same hath not the Father. He that confesseth the Son hath the Father also.
2:23. No one who denies the Son also has the Father. Whoever confesses the Son, also has the Father.
2:23. Whosoever denieth the Son, the same hath not the Father: [(but) he that acknowledgeth the Son hath the Father also].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:23: Whosoever denieth the Son - He who denies Jesus to be the Son of God, and consequently the Christ or Messiah, he hath not the Father - he can have no birth from above, he cannot be enrolled among the children of God, because none can be a child of God but by faith in Christ Jesus.
He that acknowledgeth the Son hath the Father also - This clause is printed by our translators in Italics to show it to be of doubtful authority, as it was probably wanting in the chief of those MSS. which they consulted, as it was in Coverdale's Bible, printed 1535; Tindall's Text, printed 1548; and in all the early printed editions (which I have seen) previously to 1566; the Bible of Richard Cardmarden, printed in English at Rouen, where this clause is inserted in a different letter between brackets. But that the clause is genuine, and should be restored to the text without any mark of spuriousness, as I have done in the text of this work, is evident from the authorities by which it is supported. It is found in ABC, and in between twenty and thirty others of the best authority; as also in both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, and Vulgate. It is also quoted as a part of the text by Origen, Meletius, Athanesius, both the Cyrils, Theophylact, Vigilius of Tapsum, Pelagius, Cerealis, Cassian; and in substance by Euthalius, Epiphanius, Cyprian, Hilary, Faustinus, Lucifer of Cagliari, Augustine, and Bede. It is wanting in the Arabic, in the Polyglot, in a MSS. in the Harleian library, and in some few others. It is doubtless genuine, and Griesbach has with propriety restored it to the text, from which it never should have been separated.
Albert Barnes: Notes on the Bible - 1834
2:23: Whosoever denieth the Son, the same hath not the Father - That is, has no just views of the Father, and has no evidence of his friendship. It is only by the Son of God that the Father is made known to people, Mat 11:27; Heb 1:2-3, and it is only through him that we can become reconciled to God, and obtain evidence of His favor. See the notes at Joh 5:23.
But he that acknowledges the Son, hath the Father also - This passage, in the common version of the New Testament, is printed in italics, as if it were not in the original, but was supplied by the translators. It is true that it is not found in all the manuscripts and versions; but it is found in a large number of manuscripts, and in the Vulgate, the Syriac, the Aethiopic, the Coptic, the Armenian, and the Arabic versions, and in the critical editions of Griesbach, Tittmann, and Hahn. It is probable, therefore, that it should be regarded as a genuine portion of the sacred text. It is much in the style of John, and though not necessary to complete the sense, yet it well suits the connection. As it was true that if one denied the Son of God he could have no pretensions to any proper acquaintance with the Father, so it seemed to follow that if anyone had any proper knowledge of the Son of God, and made a suitable confession of him, he had evidence that he was acquainted with the Father. Compare Joh 17:3; Rom 10:9. Though, therefore, this passage was wanting in many of the manuscripts consulted by the translators of the Bible, and though in printing it in the manner in which they have they showed the great caution with which they acted in admitting anything doubtful into their translation, yet the passage should be restored to the text, and be regarded as a genuine portion of the Word of God. The great truth can never be too clearly stated, or too often inculcated, that it is only by a knowledge of the Lord Jesus Christ that we can have any true acquaintance with God. and that all who have just views of the Saviour are in fact acquainted with the true God, and are heirs of eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: denieth: Jo1 2:22, Jo1 4:15; Mat 11:27; Luk 10:22; Joh 5:23, Joh 8:19, Joh 10:30, Joh 14:9, Joh 14:10, Joh 15:23, Joh 15:24; Jo2 1:9-11
Geneva 1599
(s) Whosoever denieth the Son, the same hath not the Father: [
(but) he that acknowledgeth the Son hath the Father also].
(s) They deceive themselves, and also deceive others, who say that the Moslems and other infidels worship the same God that we do.
John Gill
Whosoever denieth the Son,.... Jesus Christ to be the true, proper, natural, essential, and eternal Son of God:
the same hath not the Father; or does not hold the Father; or "believe the Father", as the Syriac version renders it; for there cannot be a father without a son; and he that honours not the Son, by owning him as such, honours not the Father; whatever reflects dishonour on the Son, reflects dishonour on the Father. If Christ is not truly and properly the Son of God, the Father is not truly and properly the Father of Christ; if Christ is only a Son in a figurative and metaphorical sense, the Father is only a Father in a figurative and metaphorical sense; if Christ is a Son only by office, then the Father is a Father only by office, which is monstrously stupid. Such an one does not hold the true doctrine of the Father, and does not appear to have true faith in him, true love unto him, or real interest in him, only by profession:
but he that acknowledgeth the Son, hath the Father also: this clause is left out in many copies, and stands as a supplement in our version; but is in the Alexandrian copy, in four of Beza's manuscripts, and in some others; and in the Vulgate Latin, Syriac, and Ethiopic versions; and confirms and illustrates what is before said; for as he that denies the sonship of Christ cannot hold the paternity of God, so he that owns the sonship of Christ, the second Person, maintains the paternity of the first; for these two are correlates, and mutually put, or take away each other: no mention is made of the Spirit, because, as yet, no controversy had risen concerning him.
John Wesley
Whosoever denieth the eternal Son of God, he hath not communion with the Father; but he that truly and believingly acknowledgeth the Son, hath communion with the Father also.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "Every one who denieth the Son, hath not the Father either" (1Jn 4:2-3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [CALVIN].
he--that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.
hath--namely, in his abiding possession as his "portion"; by living personal "fellowship."
acknowledgeth--by open confession of Christ.
2:242:24: Դուք՝ զոր լուարուքն իսկզբանէ՝ ՚ի ձե՛զ բնակեսցէ. զի եթէ ՚ի ձեզ բնակեսցէ՛ զոր իսկզբանէն լուարուք, եւ դուք յՈրդին եւ ՚ի Հայր բնակեսջիք[3159]։ [3159] Ոմանք. ՅՈրդի եւ ՚ի Հայր։
24 Ինչ որ դուք լսեցիք ի սկզբանէ, թող բնակուի ձեր մէջ. որովհետեւ, եթէ ձեր մէջ բնակուի այն, ինչ որ ի սկզբանէ լսեցիք, դո՛ւք եւս կը բնակուէք Որդու եւ Հօր մէջ:
24 Ուրեմն ինչ որ դուք սկիզբէն լսեցիք, թող անիկա ձեր մէջ բնակի. եթէ այն սկիզբէն լսածնիդ ձեր մէջ բնակի, դուք ալ Որդիին ու Հօրը մէջ պիտի բնակիք։
Դուք զոր լուարուքն ի սկզբանէ` ի ձեզ բնակեսցէ. զի եթէ ի ձեզ բնակեսցէ զոր ի սկզբանէն լուարուք, եւ դուք յՈրդի եւ ի Հայր բնակեսջիք:

2:24: Դուք՝ զոր լուարուքն իսկզբանէ՝ ՚ի ձե՛զ բնակեսցէ. զի եթէ ՚ի ձեզ բնակեսցէ՛ զոր իսկզբանէն լուարուք, եւ դուք յՈրդին եւ ՚ի Հայր բնակեսջիք[3159]։
[3159] Ոմանք. ՅՈրդի եւ ՚ի Հայր։
24 Ինչ որ դուք լսեցիք ի սկզբանէ, թող բնակուի ձեր մէջ. որովհետեւ, եթէ ձեր մէջ բնակուի այն, ինչ որ ի սկզբանէ լսեցիք, դո՛ւք եւս կը բնակուէք Որդու եւ Հօր մէջ:
24 Ուրեմն ինչ որ դուք սկիզբէն լսեցիք, թող անիկա ձեր մէջ բնակի. եթէ այն սկիզբէն լսածնիդ ձեր մէջ բնակի, դուք ալ Որդիին ու Հօրը մէջ պիտի բնակիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Итак, что вы слышали от начала, то и да пребывает в вас; если пребудет в вас то, что вы слышали от начала, то и вы пребудете в Сыне и в Отце.
2:24  ὑμεῖς ὃ ἠκούσατε ἀπ᾽ ἀρχῆς ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ᾽ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῶ υἱῶ καὶ ἐν τῶ πατρὶ μενεῖτε.
2:24. Ὑμεῖς (Ye) ὃ (to-which) ἠκούσατε (ye-heard) ἀπ' (off) ἀρχῆς, (of-a-firsting,"ἐν (in) ὑμῖν (unto-ye) μενέτω: (it-should-stay) ἐὰν (if-ever) ἐν (in) ὑμῖν (unto-ye) μείνῃ (it-might-have-stayed) ὃ (to-which) ἀπ' (off) ἀρχῆς (of-a-firsting) ἠκούσατε, (ye-heard,"καὶ (and) ὑμεῖς (ye) ἐν (in) τῷ (unto-the-one) υἱῷ (unto-a-Son) καὶ (and) [ἐν] "[in]"τῷ (unto-the-one) πατρὶ (unto-a-Father) μενεῖτε. (ye-shall-stay)
2:24. vos quod audistis ab initio in vobis permaneat si in vobis permanserit quod ab initio audistis et vos in Filio et Patre manebitisAs for you, let that which you have heard from the beginning abide in you. If that abide in you, which you have heard from the beginning, you also shall abide in the Son and in the Father.
24. As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father.
2:24. As for you, let what you have heard from the beginning remain in you. If what you have heard from the beginning remains in you, then you, too, shall abide in the Son and in the Father.
2:24. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father:

24: Итак, что вы слышали от начала, то и да пребывает в вас; если пребудет в вас то, что вы слышали от начала, то и вы пребудете в Сыне и в Отце.
2:24  ὑμεῖς ὃ ἠκούσατε ἀπ᾽ ἀρχῆς ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ᾽ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῶ υἱῶ καὶ ἐν τῶ πατρὶ μενεῖτε.
2:24. vos quod audistis ab initio in vobis permaneat si in vobis permanserit quod ab initio audistis et vos in Filio et Patre manebitis
As for you, let that which you have heard from the beginning abide in you. If that abide in you, which you have heard from the beginning, you also shall abide in the Son and in the Father.
2:24. As for you, let what you have heard from the beginning remain in you. If what you have heard from the beginning remains in you, then you, too, shall abide in the Son and in the Father.
2:24. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Антихристианскому лжеучению Апостол противопоставляет евангельское благочестие, слышанное каждым верующим в начале христианской жизни. Апостол убеждает христиан неизменно, без всяких изменений и прибавлений, хранить принятую христианскую истину, говоря, что под условием пребывания ее в них, осуществится пребывание 1-е их в Сыне и вечная их жизнь, - по обетованию Спасителя (см. Ин 17:21, 23). "Храните у себя то, что слышали от начала, именно, что Христос есть Бог, ибо это значат слова: в вас да пребывает. Если пребудет в вас то, что вы слышали от начала, то и вы пребудете в Сыне и в Отце, т. е. будете в общении с Ним" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:24: Let that therefore abide in you - Continue in the doctrines concerning the incarnation, passion, death, resurrection, ascension, and intercession of the Lord Jesus, which you have heard preached from the beginning by us his apostles.
Ye also shall continue in the Son, and in the Father - Ye who are preachers shall not only be acknowledged as ministers of the Church of Christ, but be genuine children of God, by faith in the Son of his love; and ye all, thus continuing, shall have fellowship with the Father and with the Son.
Albert Barnes: Notes on the Bible - 1834
2:24: Let that therefore abide in you - Adhere steadfastly to it; let the truth obtain a permanent lodgement in the soul. In view of its great importance, and its influence on your happiness here and hereafter, let it never depart from you.
Which ye have heard from the beginning - That is, the same doctrines which you have always been taught respecting the Son of God and the way of salvation. See the notes at Jo1 2:7.
Ye also shall continue in the Son, and in the Father - Truly united to the Son and to the Father; or having evidence of the favor and friendship of the Son and the Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: abide: Psa 119:11; Pro 23:23; Luk 9:44; Joh 15:7; Col 3:16; Heb 2:1, Heb 3:14; Jo2 1:2; Jo3 1:3; Rev 3:3, Rev 3:11
which: Jo1 2:7; Luk 1:2; Joh 8:25; Phi 4:15; Jo2 1:5, Jo2 1:6
ye also: Jo1 1:3, Jo1 1:7, Jo1 4:13, Jo1 4:16; Joh 14:23, Joh 15:9, Joh 15:10, Joh 17:21-24
Geneva 1599
(24) Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
(24) The whole preaching of the prophets and apostles is contrary to that doctrine, therefore it is utterly to be cast away, and this wholly to be held and kept, which leads us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us by the Father.
John Gill
Let that therefore abide in you,.... Meaning the word of God, 1Jo_2:14; the Gospel of Christ, which there was reason to believe had a place in their hearts, and which they had embraced and professed; and therefore the apostle exhorts them to perseverance in it; and particularly not to let go the doctrine concerning the Father and the Son, and this their relation to each other, which is the foundation of the doctrine of the Trinity, and of the distinct personality of Father, Son, and Spirit; the contrary to which leaves the three without either name, or distinction from each other: the arguments to enforce this exhortation follow,
which ye have heard from the beginning; they had heard it not externally only, but internally; they had hearkened to it, and from the heart obeyed it; they had mixed it with faith, and received the love of it; they had heard it from the apostles of Christ, who were eye and ear witnesses of the word; and this they had heard at the first preaching of the Gospel to them, at the first of their conversion: the apostles of Christ began their ministry with the sonship of Christ, and greatly insisted on it, in it, and required a profession of it before baptism, and which was made in order to it; and these believers had been baptized in the name of the Father, and of the Son, as standing in such a relation to each other; see Act_9:20; and therefore ought not to relinquish this truth, and receive a new and upstart notion: and for further encouragement to continue in it, it is added,
if that which ye have heard from the beginning shall remain in you,
ye also shall continue in the Son, and in the Father; as those that are once in either always will; what is here said is not either the cause or condition of men being in the Father, and in the Son, or of their continuance in them, but is descriptive of the persons that are in them, and is an open and manifest evidence of their being and continuance in them. Such are in union with Christ, and at times enjoy sensible communion with him, and shall never be finally and totally removed from it; they are in the love of Christ, from whence there is no separations, and in the arms and hands of Christ, out of which none can pluck them; and they abide by him in the exercise of faith and love, and cleave unto him with full purpose of heart, and will hold on and out, professing his name to the end: and they are, and abide in the love of God the Father, which is from everlasting to everlasting; and in the covenant of his grace, which is sure and inviolable; and in the participation of all the blessings and promises of it, among which, the following one, eternal life, is a principal one.
John Wesley
If that truth concerning the Father and the Son, which ye have heard from the beginning, abide fixed and rooted in you, ye also shall abide in that happy communion with the Son and the Father.
Robert Jamieson, A. R. Fausset and David Brown
Let that--truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (1Jn 3:9).
ye--in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (1Jn 2:23).
from the beginning--from the time of your first hearing the Gospel.
remain--Translate as before, "abide."
ye also--in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare 1Jn 2:27, "the anointing abideth in you . . . ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.
2:252:25: Եւ ա՛յս են աւետիքն՝ զոր աւետարանեաց նա մեզ՝ զկեա՛նսն յաւիտենականս։ եե
25 Եւ այս է այն խոստումը, որը նա խոստացաւ մեզ, այն է՝ յաւիտենական կեանքը:
25 Եւ ասիկա է այն խոստումը, որ ինք ձեզի խոստացաւ, այսինքն՝ յաւիտենական կեանքը։
Եւ այս են աւետիքն զոր աւետարանեաց նա մեզ, զկեանսն յաւիտենականս:

2:25: Եւ ա՛յս են աւետիքն՝ զոր աւետարանեաց նա մեզ՝ զկեա՛նսն յաւիտենականս։ եե
25 Եւ այս է այն խոստումը, որը նա խոստացաւ մեզ, այն է՝ յաւիտենական կեանքը:
25 Եւ ասիկա է այն խոստումը, որ ինք ձեզի խոստացաւ, այսինքն՝ յաւիտենական կեանքը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Обетование же, которое Он обещал нам, есть жизнь вечная.
2:25  καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον.
2:25. καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) ἐπαγγελία (a-messaging-upon-unto) ἣν (to-which) αὐτὸς (it) ἐπηγγείλατο ( it-messaged-upon ) ἡμῖν, (unto-us,"τὴν (to-the-one) ζωὴν (to-a-lifing) τὴν (to-the-one) αἰώνιον. (to-aged-belonged)
2:25. et haec est repromissio quam ipse pollicitus est nobis vitam aeternamAnd this is the promise which he hath promised us, life everlasting.
25. And this is the promise which he promised us, the life eternal.
2:25. And this is the Promise, which he himself has promised to us: Eternal Life.
2:25. And this is the promise that he hath promised us, [even] eternal life.
And this is the promise that he hath promised us, [even] eternal life:

25: Обетование же, которое Он обещал нам, есть жизнь вечная.
2:25  καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον.
2:25. et haec est repromissio quam ipse pollicitus est nobis vitam aeternam
And this is the promise which he hath promised us, life everlasting.
2:25. And this is the Promise, which he himself has promised to us: Eternal Life.
2:25. And this is the promise that he hath promised us, [even] eternal life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:25: This is the promise - God has promised eternal life to all who believe on Christ Jesus. So they who receive his doctrine, and continue in communion with the Father and the Son, shall have this eternal life.
Albert Barnes: Notes on the Bible - 1834
2:25: And this is the promise that he hath promised us, even eternal life - This is evidently added to encourage them in adhering to the truths which they had embraced respecting the Son of God. In maintaining these truths they had the promise of eternal life; in departing from them they had none, for the "promise" of heaven in our world is made only to those who embrace one class of doctrines or opinions. No one can show that any "promise" of heaven is made to the mere possessor of beauty, or wealth, or talent; to the accomplished or the "happy"; to those who are distinguished for science, or skill in the arts; to rank, or birth, or blood; to courage or strength. Whatever expectation of heaven anyone may entertain on account of any of these things, must be traced to something else than a "promise," for there is none in the Bible to that effect. The "promise" of heaven to people is limited to those who repent of their sins, who believe in the Lord Jesus Christ, and who lead a holy life; and if anyone will base his hope of heaven on a "promise," it must be limited to these things. And yet what well-founded hope of heaven "can" there be, except that which is based "on a promise?" How does anyone know that he can be saved, unless he has some assurance from God that it may and shall be so? Is not heaven his home? How does anyone know that he may dwell there, without some assurance from Him that he may? Is not the crown of life His gift? How can anyone know that he will possess it, unless he has some promise from Him? However people may reason, or conjecture, or hope, the only "promise" of eternal life is found in the Bible; and the fact that we have such promise should surely be a sufficient inducement to us to hold fast the truth. On the promise of life in the gospel, see Joh 17:2; Rom 2:6-7; Mar 16:16; Mat 25:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: Jo1 1:2, Jo1 5:11-13, Jo1 5:20; Dan 12:2; Luk 18:30; Joh 5:39, Joh 6:27, Joh 6:47, Joh 6:54, Joh 6:68, Joh 10:28; Joh 12:50, Joh 17:2, Joh 17:3; Rom 2:7, Rom 5:21, Rom 6:23; Gal 6:8; Ti1 1:16, Ti1 6:12, Ti1 6:19; Tit 1:2, Tit 3:7; Jde 1:21
John Gill
And this is the promise that he hath promised us,.... Either God the Father, who is that God that cannot lie, who in the covenant of his grace, before the world began, made this promise unto his people,
even eternal life; which promise, with all others, was put into the hands of Christ, where, with them, it is yea and amen; and also the thing itself promised, where it is hid, and lies safe and secure: or the Son, the Lord Jesus Christ, who has promised it in the Gospel; for this is the sum of the Gospel declaration, that whoever believes in him shall have everlasting life; and this lies in the knowledge of the Father, and of the Son, and in the enjoyment of them, and conformity to them; wherefore the doctrine respecting them ought to be retained, and firmly adhered to.
John Wesley
He - The Son. Hath promised us - If we abide in him.
Robert Jamieson, A. R. Fausset and David Brown
this is the promise--Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (1Jn 2:24).
he--Greek, "Himself," Christ, "the Son" (compare 1Jn 1:1).
promised-- (Jn 3:15, Jn 3:36; Jn 6:40, Jn 6:47, Jn 6:57; Jn 17:2-3).
2:262:26: Զայս գրեցի ձեզ, զի մի՛ ոք զձեզ մոլորեցուցանիցէ[3160]։ [3160] Ոմանք. Զձեզ մոլորեցուցանէ։
26 Այս բանը գրեցի ձեզ, որպէսզի ոչ ոք ձեզ չմոլորեցնի:
26 Այս բաները ձեզի գրեցի՝ ձեզ մոլորեցնողներուն համար,
Զայս գրեցի ձեզ, զի մի՛ ոք զձեզ մոլորեցուցանիցէ:

2:26: Զայս գրեցի ձեզ, զի մի՛ ոք զձեզ մոլորեցուցանիցէ[3160]։
[3160] Ոմանք. Զձեզ մոլորեցուցանէ։
26 Այս բանը գրեցի ձեզ, որպէսզի ոչ ոք ձեզ չմոլորեցնի:
26 Այս բաները ձեզի գրեցի՝ ձեզ մոլորեցնողներուն համար,
zohrab-1805▾ eastern-1994▾ western am▾
2:2626: Это я написал вам об обольщающих вас.
2:26  ταῦτα ἔγραψα ὑμῖν περὶ τῶν πλανώντων ὑμᾶς.
2:26. Ταῦτα (To-the-ones-these) ἔγραψα (I-scribed) ὑμῖν (unto-ye) περὶ (about) τῶν (of-the-ones) πλανώντων ( of-wandering-unto ) ὑμᾶς. (to-ye)
2:26. haec scripsi vobis de eis qui seducunt vosThese things have I written to you concerning them that seduce you.
26. These things have I written unto you concerning them that would lead you astray.
2:26. I have written these things to you, because of those who would seduce you.
2:26. These [things] have I written unto you concerning them that seduce you.
These [things] have I written unto you concerning them that seduce you:

26: Это я написал вам об обольщающих вас.
2:26  ταῦτα ἔγραψα ὑμῖν περὶ τῶν πλανώντων ὑμᾶς.
2:26. haec scripsi vobis de eis qui seducunt vos
These things have I written to you concerning them that seduce you.
2:26. I have written these things to you, because of those who would seduce you.
2:26. These [things] have I written unto you concerning them that seduce you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Окончив речь о лжеучителях, Апостол кратко обозначает содержание предыдущей речи, а вместе с тем показывает и цель ее - предотвратить пагубное влияние обольстителей на читателей послания.
Adam Clarke: Commentary on the Bible - 1831
2:26: These things have I written - Either meaning the whole epistle, or what is contained in the preceding verses, from the beginning of the 18th to the end of the 25th.
Them that seduce you - Περι των πλανωντων ὑμας· That is, the deceivers that were among them, and who were labouring to pervert the followers of Christ.
Albert Barnes: Notes on the Bible - 1834
2:26: These things have I written unto you concerning them that seduce you - Respecting their character, and in order to guard you against their arts. The word "seduce" means to lead astray; and it here refers to those who would seduce them "from the truth," or lead them into dangerous error. The apostle does not mean that they had actually seduced them, for he states in the following verse that they were yet safe; but he refers to the fact that there was danger that they might be led into error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: concerning: Jo1 3:7; Pro 12:26; Eze 13:10; Mar 13:22; Act 20:29, Act 20:30; Co2 11:13-15; Col 2:8, Col 2:18; Ti1 4:1; Ti2 3:13; Pe2 2:1-3; Jo2 1:7
Geneva 1599
(25) These [things] have I written unto you concerning them that seduce you.
(25) The same Spirit who endues the elect with the knowledge of the truth and sanctifies them, gives them the gift of perseverance, to continue to the end.
John Gill
These things have I written unto you,.... The little children, who were most likely to be imposed upon by antichrists and deceivers:
concerning them that seduce you. The Syriac, Arabic, and Ethiopic versions render it, "for them that seduce you"; not that they were actually seduced and carried away with the error of the wicked; for though God's elect may be staggered and waver, and be tossed to and fro by false teachers, and their doctrines, yet they cannot be totally and finally deceived: but the sense is, these men endeavoured to seduce them: they lay in wait to deceive, and attempted to deceive them, by walking in craftiness, and handling the word of God deceitfully; and therefore that they might be known, and so shunned and avoided, the apostle points them out, and shows who they are; that they are such who deny that Jesus is the Christ, and do not own neither the Father nor the Son; in doing which he acted the part of a tender Father, a faithful shepherd, and a careful monitor.
John Wesley
These things - From 1Jn 2:21. I have written to you - St. John, according to his custom, begins and ends with the same form, and having finished a kind of parenthesis, 1Jn 2:20-26, continues, 1Jn 2:27, what he said in 1Jn 2:20, concerning them that would seduce you.
Robert Jamieson, A. R. Fausset and David Brown
These things-- (1Jn 2:18-25).
have I written--resumed from 1Jn 2:21 and 1Jn 2:14.
seduce you--that is, are trying to seduce or lead you into error.
2:272:27: Եւ դուք օծութիւնն՝ զոր ընկալարուք ՚ի նմանէ, բնակեսցէ ՚ի ձեզ. եւ չէ՛ ինչ պիտոյ՝ եթէ ոք զձեզ ուսուսցէ, այլ որպէս զի նորա օծութիւնն ուսուցանիցէ զձեզ վասն ամենայնի. եւ ճշմարի՛տ է՝ եւ չէ՛ սուտ. եւ որպէս ուսոյցն զձեզ, կա՛յք ՚ի նմա[3161]։ [3161] Ոսկան. Զի չէ ինչ պիտոյ թէ ոք... այլ որպէս նորա օծութիւնն։ Ոմանք. Կայք ՚ի նմին։
27 Իսկ այն օծումը, որը դուք ընդունեցիք նրանից, թող բնակուի ձեր մէջ. եւ կարիք չկայ, որ մէկը ձեզ ուսուցանի: Այլ եղէ՛ք այնպէս, ինչպէս որ նրա օծումն ուսուցանում է ձեզ ամէն ինչի մասին, որ ճշմարիտ է եւ ոչ սուտ. եւ ինչպէս նա ուսուցանեց ձեզ, մնացէ՛ք նրա մէջ:
27 Որպէս զի այն օծութիւնը, որ դուք իրմէ ընդունեցիք՝ ձեր մէջ մնայ։ Պէտք չէ որ մէկը ձեզի սորվեցնէ. արդէն նոյն օծութիւնը ձեզի կը սորվեցնէ ամէն բան որ ճշմարիտ է ու սուտ չէ։ Ինչպէս անիկա ձեզի սորվեցուց, անոր մէջ կեցէք։
Եւ դուք օծութիւնն զոր ընկալարուք ի նմանէ` բնակեսցէ ի ձեզ. եւ չէ ինչ պիտոյ եթէ ոք զձեզ ուսուսցէ, այլ որպէս [12]զի նորա օծութիւնն ուսուցանիցէ`` զձեզ վասն ամենայնի, եւ ճշմարիտ է եւ չէ սուտ. եւ որպէս ուսոյցն զձեզ, [13]կայք ի նմա:

2:27: Եւ դուք օծութիւնն՝ զոր ընկալարուք ՚ի նմանէ, բնակեսցէ ՚ի ձեզ. եւ չէ՛ ինչ պիտոյ՝ եթէ ոք զձեզ ուսուսցէ, այլ որպէս զի նորա օծութիւնն ուսուցանիցէ զձեզ վասն ամենայնի. եւ ճշմարի՛տ է՝ եւ չէ՛ սուտ. եւ որպէս ուսոյցն զձեզ, կա՛յք ՚ի նմա[3161]։
[3161] Ոսկան. Զի չէ ինչ պիտոյ թէ ոք... այլ որպէս նորա օծութիւնն։ Ոմանք. Կայք ՚ի նմին։
27 Իսկ այն օծումը, որը դուք ընդունեցիք նրանից, թող բնակուի ձեր մէջ. եւ կարիք չկայ, որ մէկը ձեզ ուսուցանի: Այլ եղէ՛ք այնպէս, ինչպէս որ նրա օծումն ուսուցանում է ձեզ ամէն ինչի մասին, որ ճշմարիտ է եւ ոչ սուտ. եւ ինչպէս նա ուսուցանեց ձեզ, մնացէ՛ք նրա մէջ:
27 Որպէս զի այն օծութիւնը, որ դուք իրմէ ընդունեցիք՝ ձեր մէջ մնայ։ Պէտք չէ որ մէկը ձեզի սորվեցնէ. արդէն նոյն օծութիւնը ձեզի կը սորվեցնէ ամէն բան որ ճշմարիտ է ու սուտ չէ։ Ինչպէս անիկա ձեզի սորվեցուց, անոր մէջ կեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2727: Впрочем, помазание, которое вы получили от Него, в вас пребывает, и вы не имеете нужды, чтобы кто учил вас; но как самое сие помазание учит вас всему, и оно истинно и неложно, то, чему оно научило вас, в том пребывайте.
2:27  καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ᾽ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ᾽ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῶ.
2:27. καὶ (And) ὑμεῖς (ye) τὸ (to-the-one) χρίσμα (to-an-anointing-to) ὃ (to-which) ἐλάβετε (ye-had-taken) ἀπ' (off) αὐτοῦ (of-it) μένει (it-stayeth) ἐν (in) ὑμῖν, (unto-ye,"καὶ (and) οὐ (not) χρείαν (to-an-affording-of) ἔχετε (ye-hold) ἵνα (so) τις (a-one) διδάσκῃ (it-might-teach) ὑμᾶς: (to-ye) ἀλλ' (other) ὡς (as) τὸ (the-one) αὐτοῦ (of-it) χρίσμα (an-anointing-to) διδάσκει (it-teacheth) ὑμᾶς (to-ye) περὶ (about) πάντων , ( of-all ,"καὶ (and) ἀληθές (un-secluded) ἐστιν (it-be) καὶ (and) οὐκ (not) ἔστιν (it-be) ψεῦδος, (a-falsity,"καὶ (and) καθὼς (down-as) ἐδίδαξεν (it-taught) ὑμᾶς, (to-ye) μένετε (ye-should-stay) ἐν (in) αὐτῷ. (unto-it)
2:27. et vos unctionem quam accepistis ab eo manet in vobis et non necesse habetis ut aliquis doceat vos sed sicut unctio eius docet vos de omnibus et verum est et non est mendacium et sicut docuit vos manete in eoAnd as for you, let the unction, which you have received from him abide in you. And you have no need that any man teach you: but as his unction teacheth you of all things and is truth and is no lie. And as it hath taught you, abide in him.
27. And as for you, the anointing which ye received of him abideth in you, and ye need not that any one teach you; but as his anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him.
2:27. But as for you, let the Anointing that you have received from him abide in you. And so, you have no need of anyone to teach you. For his Anointing teaches you about everything, and it is the truth, and it is not a lie. And just as his Anointing has taught you, abide in him.
2:27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him:

27: Впрочем, помазание, которое вы получили от Него, в вас пребывает, и вы не имеете нужды, чтобы кто учил вас; но как самое сие помазание учит вас всему, и оно истинно и неложно, то, чему оно научило вас, в том пребывайте.
2:27  καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ᾽ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ᾽ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῶ.
2:27. et vos unctionem quam accepistis ab eo manet in vobis et non necesse habetis ut aliquis doceat vos sed sicut unctio eius docet vos de omnibus et verum est et non est mendacium et sicut docuit vos manete in eo
And as for you, let the unction, which you have received from him abide in you. And you have no need that any man teach you: but as his unction teacheth you of all things and is truth and is no lie. And as it hath taught you, abide in him.
2:27. But as for you, let the Anointing that you have received from him abide in you. And so, you have no need of anyone to teach you. For his Anointing teaches you about everything, and it is the truth, and it is not a lie. And just as his Anointing has taught you, abide in him.
2:27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Возвращаясь к речи ст. 20, Апостол теперь подробнее говорит о животворной и просвещающей силе того благодатного помазания, того сообщения благодати Святого Духа, которое приняли христиане от Сына Божия. "Слова: "вы не имеете нужды, чтобы кто учил вас" нужно понимать не в отношении к каждому члену Церкви порознь, так как в ней есть и дети, имеющие нужду в научении, дети и по возрасту и по знанию, требующие наставления, вразумления, учения... Для всего этого есть и должны быть в Церкви отцы, учители, воспитатели, врачи духовные. Но в общем, в сущности, Церковь Христова имеет столько спасительного ведения и столько спасительных средств познания веры, что может не иметь и не имеет никакой нужды ни в каком ином учении, ни в каких иных учителях, которые вздумали бы учить чему-либо другому, несогласному с учением апостольским, хранимым в Церкви" (еп. Михаил). Верующих научает Сам Дух Святой, изливающий на них дары Свои (Ин 15:15; 16:12-13). По существу своему "помазание" есть творческое действие всей Пресвятой Троицы, 2Кор. 1:21-22.

В ст. 28: Апостол указывает новое сильное побуждение для христиан непоколебимо пребывать в истине евангельского благовестия: ввиду близости "последнего времени" (ср. ст. 18), христиане должны всегда быть готовы предстать на суд Христов - так, "чтобы ... иметь дерзновение, и не постыдиться пред Ним в пришествие Его". Так, "сказав о появлении антихристов и о том, что все их учение развращенно, и достаточно убедив (верующих) непреложно содержать то учение, которым они оглашены, Апостол упоминает потом о назначенной за это награде, чтобы светлостью награды как бы еще более укрепить их... Ибо что может быть славнее или желательнее дерзновения, т. е. того, чтобы, когда мы будем открывать труды наши в настоящей жизни, могли это сделать с дерзновением, нисколько не стыдясь в пришествии Его" (Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:27: But the anointing which ye have received - That ointment, the gifts of the Holy Spirit, mentioned Jo1 2:20 (note).
Ye need not that any man teach you - The Gnostics, who pretended to the highest illumination, could bring no proof that they were divinely taught, nor had they any thing in their teaching worthy the acceptance of the meanest Christian; therefore they had no need of that, nor of any other teaching but that which the same anointing teacheth, the same Spirit from whom they had already received the light of the glory of God, in the face of Jesus Christ. Whatever that taught, they needed; and whatever those taught whose teaching was according to this Spirit, they needed. St. John does not say that those who had once received the teaching of the Divine Spirit had no farther need of the ministry of the Gospel; no, but he says they had no need of such teaching as their false teachers proposed to them; nor of any other teaching that was different from that anointing, i.e. the teaching of the Spirit of God. No man, howsoever holy, wise, or pure, can ever be in such a state as to have no need of the Gospel ministry: they who think so give the highest proof that they have never yet learned of Christ or his Spirit.
And is truth - Because it is the Spirit of truth Joh 16:13.
And is no lie - It has nothing like the fables of the Gnostics. It can neither deceive, nor be deceived.
Albert Barnes: Notes on the Bible - 1834
2:27: But the anointing which ye have received of him - See the notes at Jo1 2:20.
Abideth in you - The meaning is, that the influence on your heart and life, which results from the fact that you are anointed of God, permanently abides with you, and will keep you from dangerous error. The apostle evidently meant to say that he felt assured that they would not be seduced from the truth, and that his confidence in regard to this was placed in the fact that they had been truly anointed unto God as kings and priests. Thus understood, what he here says is equivalent to the expression of a firm conviction that those who are true Christians will not fall away. Compare the notes at Jo1 2:19-20.
And ye need not that any man teach you - That is, what are the things essential to true religion. See the notes at Jo1 2:20.
But as the same anointing teacheth you of all things - This cannot mean that the mere act of anointing, if that had been performed in their case, would "teach" them; but it refers to what John includes in what he calls the anointing - that is, in the solemn consecrating to the duties of religion under the influences of the Holy Spirit.
And is truth, and is no lie - Leads to truth, and not to error. No man was ever led into error by those influences which result from the fact that he has been consecrated to the service of God.
Ye shall abide in him - Margin, "or it." The Greek will bear either construction. The connection, however, seems to demand that it should be understood as referring to him - that is, to the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: the anointing: Jo1 2:20, Jo1 3:24; Joh 4:14; Pe1 1:23; Jo2 1:2
and ye: Jo1 2:20, Jo1 2:21; Jer 31:33, Jer 31:34; Joh 14:26, Joh 16:13; Heb 8:10, Heb 8:11
but: Co1 2:13; Eph 4:21; Th1 2:13; Ti1 2:7; Pe2 1:16, Pe2 1:17
ye shall: Jo1 2:28; Joh 8:31, Joh 8:32, Joh 15:4-7; Col 2:6
him: or, it
Geneva 1599
But the (t) anointing which ye have received of him abideth in you, and ye (u) need not that any man teach you: but as the same (x) anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
(t) The Spirit who you have received from Christ, and who has led you into all truth.
(u) You are not ignorant of those things, and therefore I teach them not as things that were never heard of, but call them to your mind as things which you do know.
(x) He commends both the doctrine which they had embraced, and also highly praises their faith, and the diligence of those who taught them, yet so, that he takes nothing from the honour due to the Holy Spirit.
John Gill
But the anointing which ye have received of him,.... The Spirit, and the grace of the Spirit, which they had received out of the fulness of grace which is in Christ; and is compared to oil or ointment; See Gill on 1Jn 2:20; for Christ, the anointed, is the fountain of it all, and it is had from him in a way of giving and receiving. So the second "Sephira", or number in the Jews' Cabalistic tree, which is wisdom, has for one of its surnames, the fountain of the oil of unction (i) this
abideth in you; the Syriac and Arabic versions render it, "if it abideth", which spoils the text, for the words are not conditional, but affirmative: grace is an internal thing, it is oil in the vessel of the heart, and where it once is, it abides; as does every grace of the Spirit, as faith, hope, love, and every other: grace can never be taken away; God will not take it away, where he has once bestowed it, and men and devils cannot; it can never be lost as to the principle and being of it; it is an incorruptible seed, and a living principle, which can never be destroyed, notwithstanding all the corruptions in a man's hart, the pollutions of the world, and the temptations of Satan:
and ye need not that any man teach you; not that they were perfect in knowledge, for no man is absolutely, only comparatively so, in this life; or that they needed not, and were above and exempt from the instructions of Christ's faithful servants; for John himself taught them, and to teach and instruct them was the end of his writing this epistle to them; but the sense is either that they needed not the teachings of these men before mentioned, the antichrists, liars, and seducers, being better taught, and having an unction by which they knew all things; or they needed not to be taught as if they were babes in Christ, as unskilful in the word of righteousness, but so as to increase in spiritual knowledge, and go on to perfection, and be established in the present truths, at least so as to be put in remembrance of them; or rather they needed not, nor were they to regard any mere human revelation and doctrine, for the whole Gospel was come by Jesus Christ, and no other is to be expected or received by men, nor any doctrine but what is according to the revelation of Christ; wherefore saints under the Gospel dispensation are taught of God by his Spirit, according to the word of truth, and by the ministry of it, and have no need of learning every man from his neighbour, or from his brother, any separate revelation; so that this passage does not militate against the external ministry of the Gospel, or human teachings according to that perfect rule and declaration of the whole mind and will of God by Christ under the Gospel dispensation:
but as the same anointing. The Vulgate Latin and Arabic versions read, "his anointing"; that is, God's or Christ's; and so the Syriac version renders it, "that unction which is of God"; meaning the same as before: the Ethiopic version renders it, his Spirit, which, though not a true version, is no improper or impertinent sense of the phrase: and this
teacheth you of all things; truths and doctrines necessary to salvation, as in 1Jo_2:20;
and is truth, and is no lie; or true and not a liar; which is a just character of the spirit of truth, in opposition to the spirit of error; and holds good of the grace of the Spirit, which is truth in the inward parts, and is genuine and sincere:
and even as it hath taught you, ye shall abide in him; in Christ, from whom they received this anointing; see Gill on 1Jn 2:24; or in the anointing itself, in the grace of the Spirit, in which they stood. Some versions read in the imperative, abide in him, or it, as in 1Jo_2:28.
(i) Cabala Denudata, par. 2. p. 8.
John Wesley
Ye need not that any should teach you, save as that anointing teacheth you - Which is always the same, always consistent with itself. But this does not exclude our need of being taught by them who partake of the same anointing. Of all things - Which it is necessary for you to know. And is no lie - Like that which antichrist teaches. Ye shall abide in him - This is added both by way of comfort and of exhortation. The whole discourse, 1Jn 2:18-27 is peculiarly adapted to little children.
Robert Jamieson, A. R. Fausset and David Brown
But--Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') . . . the anointing," &c. (resumed from 1Jn 2:20).
received of him-- (Jn 1:16). So we "are unto God a sweet savor of Christ."
abideth in you--He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, Jer 31:34; Jn 6:45; Jn 16:13]; it teaches us the truth; in that teaching we will abide" [BENGEL].
and--and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [BENGEL].
the same anointing--which ye once for all received, and which now still abides in you.
of--"concerning."
all things--essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.
no lie--as Antichristian teaching.
ye shall abide in him-- (1Jn 2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."
2:282:28: Եւ այժմ ո՛րդեակք՝ կացէ՛ք ՚ի նմին. զի եթէ յայտնեսցի, ունիցիմք համարձակութիւն, եւ մի՛ ամաչեսցուք ՚ի նմանէ ՚ի գալստեան նորա[3162]։ [3162] Ոմանք. Ունիմք համարձա՛՛... եւ մի՛ ամաչեսցուք ՚ի գալստեանն նորա։
28 Իսկ այժմ, որդեակնե՛ր, մնացէ՛ք նրա մէջ, որպէսզի, երբ նա յայտնուի, վստահութիւն ունենանք եւ նրա գալստեան ժամանակ նրանից չամաչենք.
28 Ու հիմա, որդեա՛կներ, անոր մէջ կեցէք, որպէս զի, երբ անիկա յայտնուի, մենք համարձակութիւն ունենանք ու անկէ չամչնանք Իր գալու ատենը։
Եւ այժմ, որդեակք, կացէք ի նմին, զի եթէ յայտնեսցի, ունիցիմք համարձակութիւն, եւ մի՛ ամաչեսցուք ի նմանէ ի գալստեան նորա:

2:28: Եւ այժմ ո՛րդեակք՝ կացէ՛ք ՚ի նմին. զի եթէ յայտնեսցի, ունիցիմք համարձակութիւն, եւ մի՛ ամաչեսցուք ՚ի նմանէ ՚ի գալստեան նորա[3162]։
[3162] Ոմանք. Ունիմք համարձա՛՛... եւ մի՛ ամաչեսցուք ՚ի գալստեանն նորա։
28 Իսկ այժմ, որդեակնե՛ր, մնացէ՛ք նրա մէջ, որպէսզի, երբ նա յայտնուի, վստահութիւն ունենանք եւ նրա գալստեան ժամանակ նրանից չամաչենք.
28 Ու հիմա, որդեա՛կներ, անոր մէջ կեցէք, որպէս զի, երբ անիկա յայտնուի, մենք համարձակութիւն ունենանք ու անկէ չամչնանք Իր գալու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: Итак, дети, пребывайте в Нем, чтобы, когда Он явится, иметь нам дерзновение и не постыдиться пред Ним в пришествие Его.
2:28  καὶ νῦν, τεκνία, μένετε ἐν αὐτῶ, ἵνα ἐὰν φανερωθῇ σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
2:28. Καὶ (And) νῦν, (now,"τεκνία, (Produceelets,"μένετε (ye-should-stay) ἐν (in) αὐτῷ, (unto-it,"ἵνα (so) ἐὰν (if-ever) φανερωθῇ (it-might-have-been-en-manifested) σχῶμεν (we-might-have-had-held) παρρησίαν (to-an-all-uttering-unto) καὶ (and) μὴ (lest) αἰσχυνθῶμεν (we-might-have-been-beshamed) ἀπ' (off) αὐτοῦ (of-it) ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) αὐτοῦ. (of-it)
2:28. et nunc filioli manete in eo ut cum apparuerit habeamus fiduciam et non confundamur ab eo in adventu eiusAnd now, little children, abide in him, that when he shall appear we may have confidence and not be confounded by him at his coming.
28. And now, little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.
2:28. And now, little sons, abide in him, so that when he appears, we may have faith, and we may not be confounded by him at his advent.
2:28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming:

28: Итак, дети, пребывайте в Нем, чтобы, когда Он явится, иметь нам дерзновение и не постыдиться пред Ним в пришествие Его.
2:28  καὶ νῦν, τεκνία, μένετε ἐν αὐτῶ, ἵνα ἐὰν φανερωθῇ σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
2:28. et nunc filioli manete in eo ut cum apparuerit habeamus fiduciam et non confundamur ab eo in adventu eius
And now, little children, abide in him, that when he shall appear we may have confidence and not be confounded by him at his coming.
2:28. And now, little sons, abide in him, so that when he appears, we may have faith, and we may not be confounded by him at his advent.
2:28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ's Second Appearance.A. D. 80.
28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: And now, little children, abide in him, v. 28. The apostle repeats his kind appellation, little children, which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations:-- 1. From the consideration of his return at the great day of account: That when he shall appear we may have confidence, and not be ashamed before him at his coming, v. 28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heart from the beginning. And, when he shall come again, he will publicly appear, be manifested to all. When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him shall be ashamed before him; they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him: That we may have confidence, and may not be ashamed. The apostle includes himself in the number. "Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or me aischynthomen ap autou--that we be not ashamed (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, Mark viii. 38. To the same advice and exhortation he proceeds, 2. From the consideration of the dignity of those who still adhere to Christ and his religion: If you know that he is righteous, you know that every one that doeth righteousness is born of him, v. 29. The particle here rendered if seems not to be vox dubitantis, but concedentis; not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English inasmuch, or whereas, or since. So the sense runs more clearly: Since you know that he is righteous, you know that every one that doeth righteousness is born of him. He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ. For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs be born of him. He is renewed by the Spirit of Christ, after the image of Christ, created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them, Eph. ii. 10. "Since then you know that the Lord Christ is righteous (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as 1 Cor. i. 30), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. To as many as received him to them gave he power to become the sons of God, John i. 12. And this introduces the context of the following chapter.
Adam Clarke: Commentary on the Bible - 1831
2:28: And now, little children - Τεκνια, Beloved children, abide in him - in Christ Jesus. Let his word and spirit continually abide in you, and have communion with the Father and the Son.
That when he shall appear - To judge the world, we may have confidence, παρῥησιαν, freedom of speech, liberty of access, boldness, from a conviction that our cause is good, and that we have had proper ground for exultation; and not be ashamed - confounded, when it appears that those who were brought to Christ Jesus, have apostatized, and are no longer found in the congregation of the saints, and consequently are not our crown of rejoicing in the day of the Lord Jesus. Abide in him, that this may not be the case.
Albert Barnes: Notes on the Bible - 1834
2:28: And now, little children - See the notes at Jo1 2:1.
Abide in him; that, when he shall appear - In the end of the world, to receive his people to himself. See the notes at Joh 14:2-3.
We may have confidence - Greek, boldness - παῤῥησίαν parrē sian. This word is commonly used to denote openness, plainness, or boldness in speaking, Mar 8:32; Joh 7:4, Joh 7:13, Joh 7:26; Act 2:29; Act 4:13, Act 4:29; Co2 3:12; Co2 7:4. Here it means the kind of boldness, or calm assurance, which arises from evidence of piety, and of preparation for heaven. It means that they would not be overwhelmed and confounded at the coming of the Saviour, by its being then found that all their hopes were fallacious.
And not be ashamed before him at his coming - By having all our hopes taken away; by being held up to the universe as guilty and condemned. We feel ashamed when our hopes are disappointed; when it is shown that we have a character different from what we professed to have; when our pretensions to goodness are stripped off, and the heart is made bare. Many will thus be ashamed in the last day, Mat 7:21-23; but it is one of the promises made to those who truly believe on the Saviour, that they shall never be ashamed or confounded. See the notes at Pe1 2:6. Compare Isa 45:17; Rom 5:5; Pe1 4:16; Mar 8:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: little: Jo1 2:1
when: Jo1 3:2; Mar 8:38; Col 3:4; Ti1 6:14; Ti2 4:8; Tit 2:13; Heb 9:28; Pe1 1:7, Pe1 5:4; Rev 1:7
have: Jo1 3:21, Jo1 4:17; Isa 25:9, Isa 45:17; Rom 9:33
at his: Mal 3:2, Mal 4:5; Co1 1:7, Co1 15:23; Th1 3:13, Th1 5:23; Pe2 3:4-12
Geneva 1599
(26) And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
(26) The conclusion both of the whole exhortation, and also of the former treatise.
John Gill
And now, little children, abide in him,.... The apostle having finished his separate instructions exhortations to the fathers, young men and children, returns to the whole body of the saints in general, whom he addresses, as in 1Jo_2:1; under the name of little children; See Gill on 1Jn 2:1; and whom he exhorts to abide in Christ, that is, in the exercise of faith on him, of hope in him, and love to him; and to hold to him the head, and to hold fast his word and Gospel, and abide by his truth and ordinances, and adhere to his cause and interest, and not to be moved away on any consideration; to which the following encouragement is given:
that when he shall appear; that is, Christ, who is now hid, and out of the sight of bodily eyes, is in heaven, at the right hand of God; but ere long he will appear a second time, and not only to those that look for him, but even every eye shall see him; and his appearance will be a glorious one, and his saints shall appear in glory with him, and shall be like him, and see him as he is:
we may have confidence; boldness or freedom, as now at the throne of grace, so then at the throne of judgment; where the saints will stand with courage and intrepidity, when the wicked will flee to the rocks and mountains, being filled with amazement, terror, and trembling:
and not be ashamed before him at his coming; they will not be put to shame by him; nor will they be ashamed of their confidence, faith, hope, and expectation; their hope will not make them ashamed, for they will now enjoy what they hoped for; and, notwithstanding all their sins and infirmities, they will not be ashamed, for they will have on the wedding garment, the righteousness of Christ, and will stand before the throne without fault, spot, or blemish; nor will Christ be ashamed of them who have not been ashamed of him and his words, but have confessed him, and have been faithful unto death, and have cleaved to him and his cause with full purpose of heart to the end. Some think ministers of the Gospel are here meant, who, when those that are under their care abide faithful, and persevere to the end, will give up their account with joy; and will have what they have expressed confidence in, and will have their expectations answered, and not disappointed, by having such souls as their joy and crown of rejoicing.
John Wesley
And now, beloved children - Having finished his address to each, he now returns to all in general. Abide in him, that we - A modest expression. May not be ashamed before him at his coming - O how will ye, Jews, Socinians, nominal Christians, be ashamed in that day!
Robert Jamieson, A. R. Fausset and David Brown
little children--Greek, "little sons," as in 1Jn 2:12; believers of every stage and age.
abide in him--Christ. John repeats his monition with a loving appellation, as a father addressing dear children.
when--literally, "if"; the uncertainty is not as to the fact, but the time.
appear--Greek, "be manifested."
we--both writer and readers.
ashamed before him--literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," 1Jn 4:17; compare 1Jn 3:21; 1Jn 5:14. In the Apocalypse (written, therefore, BENGEL thinks, subsequently), Christ's coming is represented as put off to a greater distance.
2:292:29: Զի եթէ գիտիցէք՝ եթէ արդա՛ր է նա, իմասջի՛ք եթէ ամենայն որ առնէ զարդարութիւն՝ առ ՚ի նմանէ՛ է ծնեալ[3163]։[3163] Ոմանք. Գիտասջիք՝ զի ամենայն որ առնէ զարդարութիւն՝ ՚ի նմանէ ծնեալ է։
29 քանի որ դուք գիտէք, թէ նա արդար է, ապա իմացէ՛ք, որ ամէն ոք, որ արդարութիւն է անում, նրանից է ծնուած:
29 Քանի որ գիտէք թէ անիկա արդար է, ուրեմն կ’իմանաք թէ ամէն ով որ արդարութիւն կը գործէ, անկէ ծնած է։
Զի եթէ գիտիցէք եթէ արդար է նա, իմասջիք եթէ ամենայն որ առնէ զարդարութիւն` առ ի նմանէ է ծնեալ:

2:29: Զի եթէ գիտիցէք՝ եթէ արդա՛ր է նա, իմասջի՛ք եթէ ամենայն որ առնէ զարդարութիւն՝ առ ՚ի նմանէ՛ է ծնեալ[3163]։
[3163] Ոմանք. Գիտասջիք՝ զի ամենայն որ առնէ զարդարութիւն՝ ՚ի նմանէ ծնեալ է։
29 քանի որ դուք գիտէք, թէ նա արդար է, ապա իմացէ՛ք, որ ամէն ոք, որ արդարութիւն է անում, նրանից է ծնուած:
29 Քանի որ գիտէք թէ անիկա արդար է, ուրեմն կ’իմանաք թէ ամէն ով որ արդարութիւն կը գործէ, անկէ ծնած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2929: Если вы знаете, что Он праведник, знайте и то, что всякий, делающий правду, рожден от Него.
2:29  ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι καὶ πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται.
2:29. ἐὰν (If-ever) εἰδῆτε (ye-might-have-had-come-to-see) ὅτι (to-which-one) δίκαιός (course-belonged) ἐστιν, (it-be,"γινώσκετε (ye-acquaint) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) ποιῶν (doing-unto) τὴν (to-the-one) δικαιοσύνην (to-a-course-belongedness) ἐξ (out) αὐτοῦ (of-it) γεγέννηται. (it-had-come-to-be-generated-unto)
2:29. si scitis quoniam iustus est scitote quoniam et omnis qui facit iustitiam ex ipso natus estIf you know that he is just, know ye, that every one also who doth justice is born of him.
29. If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him.
2:29. If you know that he is just, then know, too, that all who do what is just are born of him.
2:29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
If ye know that he is righteous, ye know that every one that doeth righteousness is born of him:

29: Если вы знаете, что Он праведник, знайте и то, что всякий, делающий правду, рожден от Него.
2:29  ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι καὶ πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται.
2:29. si scitis quoniam iustus est scitote quoniam et omnis qui facit iustitiam ex ipso natus est
If you know that he is just, know ye, that every one also who doth justice is born of him.
2:29. If you know that he is just, then know, too, that all who do what is just are born of him.
2:29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Если доселе в разъяснении Богообщения Апостол выходил из понятия, что Бог свет есть, и тьмы в Нем несть ни единыя (I:5), то теперь он при раскрытии того же предмета пользуется понятием рождения от Бога; поэтому, если в первых двух главах послания общение с Богом представлялось, как хождение в свете, то теперь оно рассматривается, как благодатное богосыновство, и это последнее понятие раскрывается у Апостола сначала со стороны его признаков (II:9: - 3:24а), а затем - со стороны его источника (III:24б - 4:21). Первый признак духовного, благодатного рождения христианина от Бога составляет делание правды по примеру праведного Бога и Христа (ст. 29). "Иные могли спросить: что же делать, чтобы сделаться благоугодными Ему? Апостол и этому научает, говоря: если вы познали, что Он праведен, то, без сомнения, знаете и то, что делающий правду рожден от Него, ибо праведный рождает праведных. А сколь высокую честь и дерзновение доставляет это, всякий из вас знает, равно как и то, какова и колика любовь и благость, которую Он подает вам" (Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:29: If ye know that he is righteous - That God is a holy God, ye know also, that every one who doeth righteousness - who lives a holy life, following the commandments of God, is born of him, Begotten of him - is made a partaker of the Divine nature, without which he could neither have a holy heart, nor live a holy life.
This verse properly belongs to the following chapter, and should not be separated from it. The subject is the same, and does not stand in any strict relation to that with which the 28th verse concludes.
The titles bestowed on Christians in the New Testament have been misunderstood by many. What belongs, strictly speaking, to the Pure and Holy, is often applied to those who, though bound by their Profession to be such, were very far from it. This has been strongly denied by writers who should have known better. Dr. Taylor has handled this point well in his Key to the Apostolic Writings, from which I have given a copious extract in my preface to the Epistle to the Romans, from the conviction that the subject had been most dangerously misapprehended; and that several of the worst heresies which disgrace religion had sprung from this misapprehension. With some, Dr. Taylor's being an Arian was sufficient to invalidate any testimony he might offer; but it is no discovery of Dr. Taylor; it is what every attentive, unprejudiced reader finds on reading the Old Testament in connection with the New. Perhaps the testimony of a judicious Calvinist may be better received, not that this truth needs the testimony of either, because it everywhere speaks for itself, but because those who have too little grace, sense, and candour to search for themselves, may be pleased that Dr. Macknight saves them the trouble.
After having remarked that the words born of him, εξ αυτου γεγεννηται, should be translated hath been Begotten of him, which is the literal signification of the word, from γενναω, genero, gigno, I beget, (Born of God being nowhere found in the Scripture), he goes on to say: -
"To understand the import of the high titles which in the New Testament are given to the disciples of Christ, viz.: the begotten of God, as here; children of God, as in the next chapter; heirs of God, Rom 8:17; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, Pe1 2:9; the following observations may be of use.
"1. These high titles were anciently given to the Israelites as a nation, because they were separated from mankind to be God's visible Church, for the purpose of preserving the knowledge and worship of him in the world, as the only true God.
"This appears from God's own words, Exo 19:3-6, etc.: Tell the children of Israel; Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, and a holy nation. Deu 14:1-2, etc.: Ye are the children of the Lord your God - for thou art a holy people to the Lord thy God. In particular, the title of God's Son, even his first-born, was given to the whole Israelitish nation by God himself, Exo 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Gen 18:10 : Lo, Sarah shall have a son. So St. Paul informs us, Rom 9:7 : Neither because they are the seed of Abraham, are they all children; (namely of God); but in Isaac shall a seed be to thee - the children of the flesh, these are not the children of God; but the children of promise are counted for the seed. The apostle's meaning is, that Ishmael and his posterity, whom Abraham procreated by his own natural strength, being children of the flesh, were not children of God; that is, they were not made the visible Church and people of God. But Isaac and his descendants, whom Abraham procreated through the strength which accompanied the promise, being more properly procreated by God than by Abraham, were the children of God, i.e. were made the visible Church and people of God, because, by their supernatural generation and title to inherit Canaan, they were a fit image to represent the catholic invisible Church of God, consisting of believers of all ages and nations, who, being regenerated by the Spirit of God, are the true children of God, and heirs of the heavenly country of which Canaan was a type.
"2. As the promise, Lo, Sarah shall have a son, which was given to Abraham when he was a hundred years old, and Sarah was ninety, implied that that son was to be supernaturally procreated; so the promise given to Abraham, Gen 17:5, A father of many nations have I constituted thee, implied that the many nations of believers who, by this promise, were given to Abraham for a seed, were to be generated by the operation of the Spirit of God, producing in them faith and obedience, similar to those for which Abraham was constituted the father of all believers. This higher generation, by which believers have the moral image of God communicated to them, is well described, Joh 1:12 : As many as received him, to them gave he power to be called the sons of God, even to them who believe on his name; οἱ εγεννηθησαν, who were Begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. That is: Men become the true sons of God, not by their being naturally descended from this or that father, nor by their being called the sons of God by men like themselves, but by God's bestowing on them that high appellation on account of their faith and holiness," (which were produced in them by their regeneration through the Spirit of God.)
"3. If the Israelites, of whom the ancient visible Church and people of God were composed, were all called the sons of God because Isaac, from whom they were descended, was supernaturally begotten by the power of God; certainly the believers of all ages and nations, of whom the visible Church is composed, may with much greater propriety be called the sons of God, since they are begotten of God, and possess his moral nature.
"4. Thus it appears that the high titles above mentioned, namely, the sons of God, the children of God, the elect of God, the adoption of sons, the election, saints, holy nation, royal priesthood, peculiar people, were anciently given to the Israelites As a Nation, merely on account of their being the visible Church and people of God, without any regard to the personal character of the individuals of whom that nation was composed. It appears, also, that under the Gospel the same high titles were bestowed on whole Churches, merely on account of their profession of Christianity, without any regard to the personal character of the individuals who composed these Churches. But these high titles, with some others of greater importance, such as the begotten of God, the heirs of God, the adoption, were given in an appropriated sense to individuals likewise, on account of their faith and holiness. When given to whole Churches, these titles imported nothing more than that the society to which they were given was a Church of Christ, (i.e. professed Christianity), and that the individuals of which that society was composed were entitled to all the privileges belonging to the visible Church of God. But when appropriated to individuals, these titles implied that the persons to whom they were given were really partakers of the nature of God; and that they were the objects of his paternal love, and heirs of his glory.
"Wherefore, in reading the Scriptures, by attending to the different foundations of these titles, and by considering whether they are applied to Churches or individuals, we shall easily understand their true import. Thus, when St. Paul, writing to the Thessalonians, says, Th1 1:4, Knowing, brethren, beloved of God, your election, he could not mean their election to eternal life, since many of them were living disorderly, Th2 3:11, but their election to be the visible Church of God under the Gospel; whereas, when John, in the verse before us, says, Every one who doeth righteousness hath been begotten of God, by restricting the title to a specific character he teaches us that the persons of whom he speaks are the sons of God in the highest sense, and heirs of eternal glory." How forcible are right words! See also the introduction to the Epistle to the Romans.
Albert Barnes: Notes on the Bible - 1834
2:29: If ye know that he is righteous - This is not said as if there could be any doubt on the subject, but merely to call their attention to it as a well-known truth, and to state what followed from it. Everyone who has any true acquaintance with God, must have the fullest conviction that he is a righteous Being. But, if this be so, John says, then it must follow that only those who are truly righteous can regard themselves as begotten of Him.
Ye know - Margin, "know ye." The Greek will bear either construction, and either would make good sense. Assuming that God is righteous, it would be proper to state, as in the text, that it followed from this that they must know that only those who are righteous can be regarded as begotten of Him; or, assuming this to be true, it was proper to exhort them to be righteous, as in the margin. Whichever interpretation is adopted, the great truth is taught, that only those who are truly righteous can regard themselves as the children of God.
That everyone that doeth righteousness is born of him - Or rather, is begotten of Him; is truly a child of God. This truth is everywhere taught in the Bible, and is worthy of being often repeated. No one who is not, in the proper sense of the term, a righteous man, can have any wellfounded pretensions to being regarded as a child of God. If this be so, then it is not difficult to determine whether we are the children of God.
(1) if we are unjust, false, dishonest, we cannot be His children.
(2) if we are indulging in any known sin, we cannot be.
(3) if we are not truly righteous, all visions and rapture, all zeal and ardor, though in the cause of religion, all that we may pride ourselves on in being fervent in prayer, or eloquent in preaching, is vain.
(4) if we are righteous, in the true and proper sense, doing that which is right toward God and toward people, to ourselves, to our families, to our neighbors, to the world at large, to the Saviour who died for us, then we are true Christians; and then, no matter how soon he may appear, or how solemn and overwhelming the scenes that shall close the world, we shall not be ashamed or confounded, for we shall hail him as our Saviour, and rejoice that the time has come that we may go and dwell with him foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: he is: Jo1 2:1, Jo1 3:5; Zac 9:9; Act 3:14, Act 22:14; Co2 5:21; Heb 1:8, Heb 1:9, Heb 7:2, Heb 7:26; Pe1 3:18
ye know: or, know ye
that every: Jo1 3:7, Jo1 3:10; Jer 13:23; Mat 7:16-18; Act 10:35; Tit 2:12-14
is born: Jo1 3:9, Jo1 4:7, Jo1 5:1; Joh 1:13, Joh 3:3-5; Jam 1:18; Pe1 1:3, Pe1 1:23; Pe2 1:4
Geneva 1599
(27) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
(27) A passing over to the treatise following, which tends to the same purpose, but yet is more ample, and handles the same matter in another way, for before he taught us to go from the effects to the cause, and in this that follows, he goes from the causes to the effects. This is the sum of the argument, God is the fountain of all righteousness, and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.
John Gill
If ye know that he is righteous,.... That is, Christ, who is righteous as God in his nature and in his works; and as man in his obedience, life, and conversation; and as Mediator, in faithfully discharging the work he undertook; and is the author of an everlasting righteousness, which is imputed by God, revealed in the Gospel, and received by faith; all which they knew, for this is not said as doubting, but rather as taking it for granted that they did know it; "if", or "seeing ye know", &c. then it follows;
ye know, or "know ye"; ye may assure yourselves,
that everyone that doeth righteousness; not merely works of righteousness, especially in order to justify him before God; for such an one is so far from being born of God, or born again, that he is manifestly in a state of nature, and of opposition to, and enmity against God; he is not subject to him, he does not submit to the righteousness of God, but goes about to establish his own and betrays his ignorance and want grace; but it intends such an one who with the heart believes unto righteousness, and lays hold by faith, and lives upon the righteousness of Christ for justification; and who performs, good, works in faith, and from a principle of love, not to obtain a justifying righteousness, but because he is justified by the righteousness of Christ: and: such an one
is born of him; either of God, or rather, of Christ; being regenerated by his Spirit, having his, grace implanted in him, as appears by his faith in his righteousness and by his works of righteousness, as fruits of faith; and having his image stamped on him, and he himself formed in him, and so made like unto him; by all which it is evident he is one of his spiritual seed and offspring. The Syriac version reads, "is of him"; belongs to him, is one of his; and this makes way for what is said of adoption in the following chapter and which should begin here.
John Wesley
Every one - And none else. Who practiseth righteousness - From a believing, loving heart. Is born of him - For all his children are like himself.
Robert Jamieson, A. R. Fausset and David Brown
The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo. 2:29-3:3.
If ye know . . . ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) . . . ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1Jn 3:1), and "the Son," 1Jn 2:1, 1Jn 2:23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. HOLLAZ in ALFORD defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."
doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [Å“CUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [ALFORD most truly]. Compare Lk 7:47, Lk 7:50 : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.