1

0 THE FIRST EPISTLE OF JOHN

ABOUT A.D. 85 TO 90

BY WAY OF INTRODUCTION

RELATION TO THE FOURTH GOSPEL

There are few scholars who deny that the Epistles of John and the Fourth Gospel are by the same writer. As a matter of fact "in the whole of the First Epistle there is hardly a single thought that is not found in the Gospel" (Schulze). H. J. Holtzmann (Jahrbuch fur Protestantische Theologie, 1882, P. 128) in a series of articles on the "Problem of the First Epistle of St. John in its Relation to the Gospel" thinks that the similarities are closer than those between Luke's Gospel and the Acts. Baur argued that this fact was explained by conscious imitation on the part of one or the other, probably by the author of the Epistle. The solution lies either in identity of authorship or in imitation. If there is identity of authorship, Holtzmann argues that the Epistle is earlier, as seems to me to be true, while Brooke holds that the Gospel is the earlier and that the First Epistle represents the more complete ideas of the author. Both Holtzmann and Brooke give a detailed comparison of likenesses between the First Epistle and the Fourth Gospel in vocabulary, syntax, style, ideas. The arguments are not conclusive as to the priority of Epistle or Gospel, but they are as to identity of authorship. One who accepts, as I do, the Johannine authorship of the Fourth Gospel for the reasons given in Volume V of this series, does not feel called upon to prove the Johannine authorship of the three Epistles that pass under the Apostle's name. Westcott suggests that one compare Joh 1:1-18 with 1Jn 1:1-4 to see how the same mind deals with the same ideas in different connections. "No theory of conscious imitation can reasonably explain the subtle coincidences and differences in these two short crucial passages."

GNOSTICISM

The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John's mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1Jn 2:18; 1Jn 4:1-6) in which the false teachers are specifically denounced, but "this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. "The great Gnostics were the first Christian philosophers" (Robert Law, The Tests of Life, p. 27) and threatened to undermine the Gospel message by "deifying the devil" (ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the αεον Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge ( γνωσις) and so were called Gnostics ( Γνωστικο). Nine times John gives tests for knowing the truth and uses the verb γινωσκω (know) each time (1Jn 2:3; 1Jn 2:5; 1Jn 3:16; 1Jn 3:19; 1Jn 3:24; 1Jn 4:2; 1Jn 4:6; 1Jn 4:13; 1Jn 5:2). Some of the leaders he calls antichrists. There are stories about John's dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while I John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.

DESTINATION

It is not clear to whom the Epistle is addressed. Like the Gospel, the Epistle of John came out of the Asiatic circle with Ephesus as the centre. Augustine has the strange statement that the Epistle was addressed to the Parthians. There are other ingenious conjectures which come to nothing. The Epistle was clearly sent to those familiar with John's message, possibly to the churches of the Province of Asia (cf. the Seven Churches in Revelation).

THE DATE

The time seems to be considerably removed from the atmosphere of the Pauline and Petrine Epistles. Jerusalem has been destroyed. If John wrote the Fourth Gospel by A.D. 95, then the First Epistle would come anywhere from A.D. 85 to 95. The tone of the author is that of an old man. His urgent message that the disciples, his "little children," love one another is like another story about the aged John, who, when too feeble to stand, would sit in his chair and preach "Little children, love one another." The Muratorian Fragment accepts the First Epistle and Origen makes full use of it, as does Clement of Alexandria. Irenaeus quotes it by name. Polycarp shows knowledge of it also.

BIBLIOGRAPHY

Alexander, Epistles of John (Speaker's Comm., 1889). Barrett, Devotional Comm. on John (1910). Baumgartner, Die Schriften des N.T. (IV. 3, 1918). Belser, Komm. (1906). Bennett, New-Century Bible. Brooke, Int. Crit. Comm. (Johannine Epistles, 1912). Cox, Private Letters of St. Paul and St. John (1887). Ebrard, Die Briefe Johannis (1859). Ewald, Die Johanneischen Schriften (1861). Findlay, Fellowship in the Life Eternal (1909) Gibbon, Eternal Life (1890). Gore, Epistles of John (1921). Green, Ephesian Canonical Writings (1910). Haring, Die Johannesbriefe (1927). Haupt, I John (1869). Hilgenfeld, Das Evangelium und die Briefe Johannis nach ihrem Lehrbegriff dargestellt (1849). Holtzmann-Bauer, Hand-Comm. sum N.T. (1908). Holtzmann, Das Problem des I Johannesbr. in seinem Ver- haltniss zum Evang. (Jahrbuch fur Prot. Theologie, 1881, 1882). Huther, Crit. and Exeget. to the General Eps. of James and John (1882). Karl, Johanneische Studien (der I Johannes Brief, 1898). Law, The Tests of Life (1909). Lias, Epistles of John (1887). Loisy, Les epitres dites de Jean (1921) in le quatrieme evan- gile. Lucke, Comm. on Epistles of John (1837). Luthardt, Strack-Zoeckler Komm. (1895). Maurice, The Epistles of St. John (1857). Plummer, Cambridge Greek Test (1886). Ramsay, A., Westminster N.T. (1910). Ritter, Die Gemeinschaft der Heiligen (1929). Robertson, J. A., The Johannine Epistles (1920). Rothe, Der erste Brief Johannis (1879). Sawtelle, American Comm. (1890). Smith, David, The Expositor's Greek Testament (1910). Watson, Epistles of John (1910). Weiss, B., Die drei Briefe des Apostels Johannis (Meyer Komm. 1900). Wendt, Die Johannesbriefe und das Johanneische Christen- tum (1925). Westcott, The Epistles of St. John. 3rd ed. (1892). Windisch, Die Katholischer Briefe (Handbuch zum N.T., 2 Aufl., 1930). Wrede, In Die Heiligen Schriften des N.T. (2 Aufl., 1924). Wurm, Die Irrlehrer im I Johannes Brief (1903).

1

1 That which

( ο). Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life" ( περ του λογου της ζωης), a phrase that reminds one at once of the Word ( Λογος) in Joh 1:1; Joh 1:14; Rev 19:14 (an incidental argument for identity of authorship for all these books). For discussion of the Λογος see on Joh 1:1-18. Here the Λογος is described by της ζωης (of life), while in Joh 1:4 he is called η ζωη (the Life) as here in verse 1Jn 1:2 and as Jesus calls himself (Joh 11:25; Joh 14:6), an advance on the phrase here, and in Rev 19:14 he is termed ο λογος του θεου (the Word of God), though in Joh 1:1 the Λογος is flatly named ο θεος (God). John does use ο in a collective personal sense in Joh 6:37; Joh 6:39. See also παν ο in 1Jn 5:4.From the beginning

( απ' αρχης). Anarthrous as in Joh 1:1; Joh 6:64; Joh 16:4. See same phrase in 1Jn 2:7. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (Joh 3:16), "coeval in some sense with creation" (Westcott).That which we have heard

( ο ακηκοαμεν). Note fourfold repetition of ο (that which) without connectives (asyndeton). The perfect tense (active indicative of ακουω) stresses John's equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (Joh 21:24).That which we have seen

( ο εωρακαμεν). Perfect active, again, of οραω, with the same emphasis on the possession of knowledge by John.With our eyes

( τοις οφθαλμοις ημων). Instrumental case and showing it was not imagination on John's part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld

( ο εθεασαμεθα). Repetition with the aorist middle indicative of θεαομα (the very form in Joh 1:14), "a spectacle which broke on our astonished vision" (D. Smith).Handled

( εψηλαφησαν). First aorist active indicative of ψηλαφαω, old and graphic verb (from ψαω, to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luk 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ's humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also "the Word of life" and so God Incarnate.

2 Was manifested

( εφανερωθη). First aorist passive indicative of φανεροω, to make known what already exists, whether invisible (B. Weiss) or visible, "intellectual or sensible" (Brooke). In Col 3:4 Paul employs it of the second coming of Christ. Verse 1Jn 1:2 here is an important parenthesis, a mark of John's style as in Joh 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν (as in verse 1Jn 1:1) with the assertion of the validity of his "witness" ( μαρτυρουμεν) and "message" ( απαγγελλομεν), both present active indicatives (literary plurals), απαγγελλω being the public proclamation of the great news (Joh 16:25).The life, the eternal life

( την ζωην την αιωνιον). Taking up ζωη of verse 1Jn 1:1, John defines the term by the adjective αιωνιος, used 71 times in the N.T., 44 times with ζωη and 23 in John's Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (Joh 1:4; 1Jn 1:1).Which

( ητις). Qualitative relative, "which very life."Was with the Father

( ην προς τον πατερα). Not εγενετο, but ην, and προς with the accusative of intimate fellowship, precisely as in Joh 1:1 ην προς τον θεον (was with God). Then John closes the parenthesis by repeating εφανερωθη.

3 That which we have seen

( ο εωρακαμεν). Third use of this form (verses 1Jn 1:1; 1Jn 1:2; 1Jn 1:3), this time resumption after the parenthesis in verse 1Jn 1:2.And heard

( κα ακηκοαμεν). Second (verse 1Jn 1:1 for first) use of this form, a third in verse 1Jn 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we

( απαγγελλομεν). Second use of this word (verse 1Jn 1:2 for first), but αγγελια (message) and αναγγελλομεν (announce) in verse 1Jn 1:5.That ye also may have

( ινα κα υμεις εχητε). Purpose clause with ινα and present active subjunctive of εχω (may keep on having). "Ye also" who have not seen Jesus in the flesh as well as those like John who have seen him. Like κα υμιν (to you also) just before.Fellowship with us

( κοινωνιαν μεθ' ημων). Common word in this Epistle, from κοινωνος, partner (Luk 5:10), and κοινωνεω, to share, in (1Pe 4:13), with μετα emphasising mutual relationship (Act 2:42). This Epistle often uses εχω with a substantive rather than a verb.Yea, and our fellowship

( κα η κοινωνια δε η ημετερα). Careful explanation of his meaning in the word "fellowship" (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.

4 We write

( γραφομεν ημεις). Literary plural present active indicative of γραφω, which see in the singular in 1Jn 2:12-14.May be fulfilled

( η πεπληρωμενη). Periphrastic perfect passive subjunctive of πληροω, stressing the state of completion in the purpose ( ινα), remain full, precisely as in Joh 16:24. See aorist subjunctive in Joh 15:11 and perfect indicative in Joh 17:13. The MSS. differ as often between ημων (our) and υμων (your).

5 And

( κα). Mutual fellowship depends on mutual knowledge (Westcott).Message

( αγγελια). Old word (from αγγελος, messenger), in N.T. only here and 1Jn 3:11, and note απ' αυτου (from God like απαγγελλω in verse 1Jn 1:3) and αναγγελλομεν, to announce, to disclose, here as in Joh 4:25.God is light

( ο θεος φως εστιν). Precisely so the Λογος is light (Joh 1:4-9) and what Jesus claimed to be (Joh 8:12). John repeats it in negative form as he often does (Joh 1:3).

6 If we say

( εαν ειπωμεν). Condition of third class with εαν and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see verse 1Jn 1:3) involves walking in the light with God (verse 1Jn 1:5) and not in the darkness ( σκοτος here, but σκοτια in Joh 1:5). See 1Jn 2:11 also for εν τη σκοτια περιπατεω.We lie

( ψευδομεθα). Present middle indicative, plain Greek and plain English like that about the devil in Joh 8:44.Do not the truth

( ου ποιουμεν την αληθειαν). Negative statement of the positive ψευδομεθα as in Joh 8:44. See Joh 3:21 for "doing the truth," like Neh 9:33.

7 If we walk

( εαν περιπατωμεν). Condition of third class also with εαν and present active subjunctive (keep on walking in the light with God).As he

( ως αυτος). As God is light (verse 1Jn 1:5) and dwells in light unapproachable (1Ti 6:16).One with another

( μετ' αλληλων). As he has already said in verse 1Jn 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin

( κα το αιμα Ιησου του υιου αυτου καθαριζε ημας απο πασης αμαρτιας). This clause with κα in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere "example" of Jesus that "cleanses" us from sin. It does cleanse the conscience and life and nothing else does (Heb 9:13; Tit 2:14). See in verse 1Jn 1:9 both forgiveness and cleansing. Cf. 1Jn 3:3.

8 If we say

( εαν ειπωμεν). See verse 1Jn 1:6.We have no sin

( αμαρτιαν ουκ εχομεν). For this phrase see Joh 9:41; Joh 15:22; Joh 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.We deceive ourselves

( εαυτους πλανωμεν). Present active indicative of πλαναω, to lead astray. We do not deceive others who know us. Negative statement again of the same idea, "the truth is not in us."

9 If we confess

( εαν ομολογωμεν). Third-class condition again with εαν and present active subjunctive of ομολογεω, "if we keep on confessing." Confession of sin to God and to one another (Jas 5:16) is urged throughout the N.T. from John the Baptist (Mar 1:5) on.Faithful

( πιστος). Jesus made confession of sin necessary to forgiveness. It is God's promise and he is "righteous" ( δικαιος).To forgive

( ινα αφη). Sub-final clause with ινα and second aorist active subjunctive of αφιημ.And to cleanse

( κα αγιαση). So again with ινα and the first aorist active subjunctive of καθαριζω (verse 1Jn 1:7).

10 If we say

( εαν ειπωμεν). As in verses 1Jn 1:6; 1Jn 1:8.We have not sinned

( ουχ αμαρτηκαμεν). Perfect active indicative of αμαρτανω. This is a denial of any specific acts of sin, while in verse 1Jn 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar ( ψευστην, the word used of the devil by Jesus in Joh 8:44), and the other ignorance of God's word, which is not in us, else we should not make such a claim.

2

1 My little children

( τεκνια μου). Tender tone with this diminutive of τεκνον (child), again in 1Jn 2:12; 1Jn 3:18, but παιδια in 1Jn 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ.That ye may not sin

( ινα μη αμαρτητε). Purpose (negative) clause with ινα μη and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω, to sin. John has no patience with professional perfectionists (1Jn 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin

( εαν τις αμαρτη). Third-class condition with εαν and second aorist (ingressive) active subjunctive again, "if one commit sin."We have

( εχομεν). Present active indicative of εχω in the apodosis, a present reality like εχομεν in 2Co 5:1.An advocate

( παρακλητον). See on Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God's Advocate on earth with men, while Christ is man's Advocate with the Father (the idea, but not the word, in Rom 8:31-39; Heb 7:25). As δικαιος (righteous) Jesus is qualified to plead our case and to enter the Father's presence (Heb 2:18).

2 And he

( κα αυτος). He himself in his own person, both priest and sacrifice (Heb 9:14).The propitiation

( ιλασμος). Late substantive from ιλασκομα (Luk 18:13; Heb 2:17), in LXX, Philo, Plutarch, in N.T. only here and 1Jn 4:10. Christ himself is the means of propitiation for ( περ concerning) our sins. See ιλαστηριον in Rom 3:15.For the whole world

( περ ολου του κοσμου). It is possible to supply the ellipsis here of των αμαρτιων (the sins of) as we have it in Heb 7:27, but a simpler way is just to regard "the whole world" as a mass of sin (1Jn 5:19). At any rate, the propitiation by Christ provides for salvation for all (Heb 2:9) if they will only be reconciled with God (2Co 5:19-21).

3 Hereby

( εν τουτω). See this phrase also in 1Jn 2:5; 1Jn 3:16; 1Jn 3:19; 1Jn 3:24; 1Jn 4:2; 1Jn 4:13; 1Jn 5:2. That is explained by the εαν clause, "if we keep his commandments " ( εαν τηρωμεν, condition of the third class, εαν with present active subjunctive, "if we keep on keeping"), the clause itself in apposition with τουτω (locative case).Know we that we know him

( γινοσκομεν οτ εγνωκαμεν αυτον). "Know we that we have come to know and still know him," εγνωκαμεν the perfect active indicative of γινωσκω. The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his ( αυτου, Christ's) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

4 I know him

( Εγνωκα αυτον). Perfect active indicative with recitative οτ like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition "and keepeth not" ( ο μη τηρων, present active linear participle). "The one who keeps on saying: 'I have come to know him,' and keeps on not keeping his commandments is a liar" ( ψευστης, just like Satan, Joh 8:44 and like 1Jn 1:8; 1Jn 1:10), followed by the negative statement as in 1Jn 1:8; 1Jn 1:10. There is a whip-cracker effect in John's words.

5 But whoso keepeth

( ος δ' αν τηρη). Indefinite relative clause with modal αν and the present active subjunctive, "whoever keeps on keeping."Verily

( αληθως). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics.Hath the love of God been perfected

( η αγαπη του θεου τετελειωτα). Perfect passive indicative of τελειοω, stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke).Hereby

( εν τουτω). That is by continuous keeping of Christ's commandments, not by loud talk and loose living.

6 Himself also to walk

( κα αυτος περιπατειν). Present active infinitive after οφειλε (ought), "Himself also to keep on walking," a continuous performance, not a spasmodic spurt.Even as he walked

( καθως εκεινος περιεπατησεν). Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος in reference to Christ as in 1Jn 3:3; 1Jn 3:5; 1Jn 3:7; 1Jn 3:16; 1Jn 4:17; Joh 7:11; Joh 9:12; Joh 9:28; Joh 19:21.

7 Beloved

( αγαπητο). First instance of this favourite form of address in these Epistles (1Jn 3:2; 1Jn 3:21; 1Jn 4:1; 1Jn 4:7; 1Jn 4:3; 1Jn 4:2; 1Jn 4:5; 1Jn 4:11).No new commandment

( ουκ εντολην καινην). Not novel or new in kind ( καινην as distinct from νεος, new in time, for which distinction see Luk 5:33-38).But an old commandment

( αλλ' εντολην παλαιαν). Ancient as opposed both to καινος and νεος. The Mosaic law taught love for one's neighbours and Christ taught love even of enemies.Which ye had

( ην ειχετε). Imperfect active, reaching back to the beginning of their Christian lives ( απ' αρχης). They had heard it expressly from Jesus (Joh 13:34), who, however, calls it "a new commandment."

8 Again a new commandment

( παλιν εντολην καινην). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, 3:11f.), but new in practice. For this use of παλιν for a new turn see Joh 16:28. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience.True in him and in you

( αληθες εν αυτω κα εν υμιν). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 1Jn 2:6).Because

( οτ). Explanation of the paradox.Is passing away

( παραγετα). Present middle indicative of παραγω, old verb, to lead by, to go by (intransitive), as in Mat 20:30. Night does pass by even if slowly. See this verb in verse 1Jn 2:17 of the world passing by like a procession.True

( αληθινον). Genuine, reliable, no false flicker.Already shineth

( ηδη φαινε). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. Joh 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1Jn 1:5.

9 And hateth his brother

( κα τον αδελφον αυτου μισων). Sharp contrast between the love just described and hate. The only way to walk in the light (1Jn 1:7) is to have fellowship with God who is light (1Jn 1:3; 1Jn 1:5). So the claim to be in the light is nullified by hating a brother.Even until now

( εως αρτ). Up till this moment. In spite of the increasing light and his own boast he is in the dark.

10 Abideth

( μενε). Present active indicative, continues in the light and so does not interrupt the light by hating his brother.Occasion of stumbling

( σκανδαλον). See on Mat 13:41; Mat 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Mat 18:7, or in one's own way, as is true of προσκοπτω in Joh 11:9 and in verse 1Jn 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in verse 1Jn 2:11.

11 Blinded

( ετυφλωσεν). First aorist active indicative of τυφλοω, the very verb and form used in 2Co 4:4 of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 1Jn 2:9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

12 I write

( γραφω). Present active indicative, repeated three times, referring to this Epistle. For "the name" see 1Jn 3:23; 3Jn 1:7. They were loyal to the name of Christ (Mat 10:22).Are forgiven

( αφεωντα). Doric perfect passive indicative of αφιημ (seen also in Luk 5:20; Luk 5:23) for the usual αφειντα. Τεκνια (little children) probably includes all, as in verse 1Jn 2:1.

13 Fathers

( πατερες). Those mature believers with long and rich experience ( εγνωκατε, ye have come to know and still know).Him which is from the beginning

( τον απ' αρχης). See 1Jn 1:1 as explaining this crisp description of the Word of life (cf. Joh 1:1-18).Young men

( νεανισκο). The younger element in contrast to the fathers, full of vigor and conflict and victory.Ye have overcome the evil one

( νενικηκατε τον πονηρον). Perfect active indicative of νικαω, a permanent victory after conflict. The masculine article τον shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1Jn 3:8; 1Jn 3:10 (Joh 8:44; Joh 13:2).

14 I have written

( εγραψα). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of verse 1Jn 2:13 and resumes here in verse 1Jn 2:14 with a reference to what he had previously written in verse 1Jn 2:13. But that is needless ingenuity. It is quite in John's style to repeat himself with slight variations.The Father

( τον πατερα). The heavenly Father as all of God's children should come to know him. He repeats from verse 1Jn 2:13 what he said to "fathers." To the young men he adds ισχυρο (strong) and the word of God abiding in them. That is what makes them powerful ( ισχυρο) and able to gain the victory over the evil one.

15 Love not the world

( μη αγαπατε τον κοσμον). Prohibition with μη and the present active imperative of αγαπαω, either stop doing it or do not have the habit of doing it. This use of κοσμος is common in John's Gospel (1Jn 1:10; 1Jn 17:14) and appears also in 1Jn 5:19. In epitome the Roman Empire represented it. See it also in Jas 4:4. It confronts every believer today.If any man love

( εαν τις αγαπα). Third-class condition with εαν and present active subjunctive of αγαπαω (same form as indicative), "if any keep on loving the world."The love of the Father

( η αγαπη του πατρος). Objective genitive, this phrase only here in N.T., with which compare "love of God" in 1Jn 2:5. In antithesis to love of the world.

16 All that

( παν το). Collective use of the neuter singular as in 1Jn 5:4, like παν ο in Joh 6:37; Joh 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το. "The lust of the flesh" ( η επιθυμια της σαρκος, subjective genitive, lust felt by the flesh) may be illustrated by Mar 4:19; Gal 5:17. So the genitive with η επιθυμια των οφθαλμων (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in Mat 5:28. The use of the "movies" today for gain by lustful exhibitions is a case in point. For αλαζονεια see on Jas 4:16, the only other N.T. example. Αλαζων (a boaster) occurs in Rom 1:30; 2Ti 3:2. Βιος (life) as in 1Jn 3:17 is the external aspect (Luk 8:14), not the inward principle ( ζωη). David Smith thinks that, as in the case of Eve (Gen 3:1-6) and the temptations of Jesus (Mat 4:1-11), these three sins include all possible sins. But they are all "of the world" ( εκ του κοσμου) in origin, in no sense "of the Father" ( εκ του πατρος). The problem for the believer is always how to be in the world and yet not of it (Joh 17:11; Joh 17:14).

17 Passeth away

( παραγετα). "Is passing by" (linear action, present middle indicative), as in verse 1Jn 2:8. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing ( ποιων present active participle of ποιεω) the will of God "abides for ever" ( μενε εις τον αιωνα) "amid the flux of transitory things" (D. Smith).

18 It is the last hour

( εσχατη ωρα εστιν). This phrase only here in N.T., though John often uses ωρα for a crisis (Joh 2:4; Joh 4:21; Joh 4:23; Joh 5:25; Joh 5:28, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 1Jn 2:28 John makes it plain that the παρουσια might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand.As ye heard

( καθως ηκουσατε). First aorist active indicative of ακουω.Antichrist cometh

( αντιχριστος ερχετα). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mar 13:6; Mar 13:22; Mat 24:5; Mat 24:15; Mat 24:24) and so Paul taught (Act 20:30; 2Th 2:3). These false Christs (Mat 24:24; Mar 13:22) are necessarily antichrists, for there can be only one. Αντ can mean substitution or opposition, but both ideas are identical in the word αντιχριστος (in N.T. only here, 1Jn 2:22; 1Jn 4:3; 2Jn 1:7). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen

( γεγονασιν). Second perfect active indicative of γινομα.Many antichrists

( αντιχριστο πολλο). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby

( οθεν). By the fact that these many antichrists have come.

19 From us

( εξ ημων)--of us

( εξ ημων). The same idiom, εξ and the ablative case ( ημων), but in different senses to correspond with εξηλθαν (they went out from our membership) and ουκ ησαν (they were not of us in spirit and life). For εξ in the sense of origin see Joh 17:15, for εξ in the sense of likeness, Joh 17:14.For if they had been of us

( ε γαρ εξ ημων ησαν). Condition of second class with ε and imperfect tense (no aorist for ειμ).They would have continued

( μεμενηκεισαν αν). Past perfect of μενω, to remain, without augment, with αν in apodosis of second-class condition.With us

( μεθ' ημων). In fellowship, for which see μετα in 1Jn 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went

( αλλ'). Ellipsis of the verb εξηλθαν above, a common habit (ellipse) in John s Gospel (1Jn 1:8; 1Jn 9:3; 1Jn 13:18; 1Jn 15:25).That they might be made manifest

( ινα φανερωθωσιν). Purpose clause with ινα and the first aorist passive subjunctive of φανεροω, for which verb see Joh 21:1; Col 3:4. See 2Co 3:3 for the personal construction with οτ as here.They all are not

( ουκ εισιν παντες). Not just some, but all, as in 1Jn 2:21; 1Jn 3:5. These antichrists are thus revealed in their true light.

20 Anointing

( χρισμα). Old word for result ( ματ) and for the material, from χριω, to anoint, perhaps suggested by the use of αντιχριστο in verse 1Jn 2:18. Christians are "anointed ones," χριστο in this sense, with which compare Psa 105:15: "Touch not my anointed ones" ( μη αψησθε των χριστων μου). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" ( το ελαιον του χρισματος, Exo 29:7), the Holy Spirit. This word in the N.T. only here and verse 1Jn 2:27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.).From the Holy One

( απο του αγιου). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. Joh 6:69; Act 3:14.And ye know all things

( κα οιδατε παντα). But the best MSS. read παντες rather than παντα, "Ye all know it." This anointing is open to all Christians, not just a select few.

21 I have not written

( ουκ εγραψα). Not epistolary aorist (1Jn 2:14), but a reference to what he has just said.And because no lie is of the truth

( κα οτ παν ψευδος εκ της αληθειας ουκ εστιν). Not certain whether οτ here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ and παν--ουκ=ουδεν (no) as in verse 1Jn 2:19.

22 The liar

( ο ψευστης). The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1Jn 1:6; 1Jn 1:10; 1Jn 2:4; 1Jn 2:21. See 1Jn 5:5 for a like rhetorical question.But

( ε μη). Except, if not.That denieth that Jesus is the Christ

( ο αρνουμενος οτ Ιησους ουκ εστιν ο Χριστος). Common Greek idiom for ουκ to appear after αρνεομα like redundant μη in Luk 20:27; Heb 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, "He denied you had in him no right"). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον, they held) like the modern Jesus or Christ controversy.This is the antichrist

( ουτος εστιν ο αντιχριστος). The one just mentioned, Cerinthus himself in particular.Even he that denieth the Father and the Son

( ο αρνουμενος τον πατερα κα τον υιον). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (Joh 5:23).

23 Hath not the Father

( ουδε τον πατερα εχε). "Not even does he have the Father" or God (2Jn 1:9).He that confesseth the Son

( ο ομολογων τον υιον). Because the Son reveals the Father (Joh 1:18; Joh 14:9). Our only approach to the Father is by the Son (Joh 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Mat 10:32; Luk 12:8).

24 As for you

( υμεις). Emphatic proleptic position before the relative ο and subject of ηκουσατε, a familiar idiom in Joh 8:45; Joh 10:29, etc. Here for emphatic contrast with the antichrists. See 1Jn 1:1 for απ' αρχης (from the beginning).Let abide in you

( εν υμιν μενετω). Present active imperative of μενω, to remain. Do not be carried away by the new-fangled Gnostic teaching.

25 And this is the promise

( κα αυτη εστιν η επαγγελια). See 1Jn 1:5 for the same idiom with αγγελια (message). This is the only instance of επαγγελια in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1Jn 1:2). In Act 1:4 the word is used for the coming of the Holy Spirit.He promised

( αυτος επηγγειλατο). First aorist middle indicative of επαγγελλω. Αυτος (he) is Christ as is seen in 1Jn 3:3 by εκεινος.

26 Concerning them that would lead you astray

( περ των πλανωντων υμας). "Concerning those that are trying to lead you astray" (conative use of the present active articular participle of πλαναω. See 1Jn 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Act 20:29).

27 And as for you

( κα υμεις). Prolepsis again as in verse 1Jn 2:24.Which ye received of him

( ο ελαβετε απ' αυτου). Second aorist active indicative of λαμβανω, a definite experience, this anointing ( χρισμα), from Christ himself as in verse 1Jn 2:20. This Paraclete was promised by Christ (Joh 14:26; Joh 16:13) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit.That any one teach you

( ινα τις διδασκη υμας). Sub-final use of ινα and the present active subjunctive of διδασκω, "that any one keep on teaching you."Teacheth you

( διδασκε υμας). Present active indicative. The Holy Spirit was to bring all things to their remembrance (Joh 14:26) and to bear witness concerning Christ (Joh 15:26; Joh 16:12-15). Yet they need to be reminded of what they already know to be "true" ( αληθες) and "no lie" ( ουκ εστιν ψευδος), according to John's habit of positive and negative (1Jn 1:5). So he exhorts them to "abide in him" ( μενετε εν αυτω, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (Joh 15:4).

28 And now

( κα νυν). John tenderly repeats the exhortation, "keep on abiding in him."If he shall be manifested

( εαν φανερωθη). Condition of third class with εαν and first aorist passive subjunctive as in verse 1Jn 2:19; Col 3:3. A clear reference to the second coming of Christ which may be at any time.That we have boldness

( ινα σχωμεν παρρησιαν). Purpose clause with ινα and the ingressive second aorist active subjunctive of εχω, "that we may get boldness."And not be ashamed

( κα μη αισχυνθωμεν). Likewise negative purpose (after John's fashion) with μη and the first aorist passive subjunctive of αισχυνω, to put to shame.Before him

( απ' αυτου). "From him," as if shrinking away from Christ in guilty surprise. See 2Th 1:9 for this use of απο (from the face of the Lord).

29 If ye know

( εαν ειδητε). Third-class condition again with εαν and second perfect active subjunctive of οιδα. If ye know by intuitive or absolute knowledge that Christ (because of verse 1Jn 2:28) is righteous, then "ye know" or "know ye" ( γινωσκετε either indicative or imperative) by experimental knowledge (so γινωσκω means in contrast with οιδα).Is begotten

( γεγεννητα). Perfect passive indicative of γενναω, stands begotten, the second birth (regeneration) of Joh 3:3-8.Of him

( εξ αυτου). Plainly "of God" in verse 1Jn 2:9 and so apparently here in spite of δικαιος referring to Christ. Doing righteousness is proof of the new birth.

3

1 What manner of love

( ποταπην αγαπην). Qualitative interrogative as in 2Pe 3:11; Mat 8:27. Only here in John's writings. Originally of what country or race.Hath bestowed

( δεδωκεν). Perfect active indicative of διδωμ, state of completion, "the endowment of the receiver" (Vincent).That we should be called

( ινα κληθωμεν). Sub-final use of ινα with the first aorist passive subjunctive of καλεω, to call or name, as in Mat 2:23.Children

( τεκνα). As in Joh 1:12 and with an allusion to γεγεννητα in 1Jn 2:29 in an effort "to restore the waning enthusiasm of his readers, and to recall them to their first love" (Brooke).And such we are

( κα εσμεν). "And we are." A parenthetical reflection characteristic of John ( κα νυν εστιν in Joh 5:25 and κα ουκ εισιν in Rev 2:2; Rev 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not

( οτ ουκ εγνω αυτον). Second aorist active indicative of γινωσκω, precisely the argument in Joh 15:18.

2 Now

( νυν). Without waiting for the παρουσια or second coming. We have a present dignity and duty, though there is greater glory to come.It is not yet made manifest

( ουπω εφανερωθη). First aorist passive indicative of φανεροω. For the aorist indicative with ουπω with a future outlook Brooke notes Mar 11:2; 1Co 8:2; Heb 12:4; Rev 17:10; Rev 17:12.What we shall be

( τ εσομεθα). Not τινες (who), but τ (what) neuter singular predicate nominative. "This what suggests something unspeakable, contained in the likeness of God" (Bengel).If he shall be manifested

( εαν φανερωθη). As in 1Jn 2:28, which see. The subject may be Christ as in verse 1Jn 3:9, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he."Like him

( ομοιο αυτω). Αυτω is associative instrumental case after ομοιο. This is our destiny and glory (Rom 8:29), to be like Jesus who is like God (2Co 4:6).We shall see him even as he is

( οψομεθα αυτον καθως εστιν). Future middle indicative of οραω. The transforming power of this vision of Christ (1Co 13:12) is the consummation of the glorious process begun at the new birth (2Co 3:18).

3 Set on him

( επ' αυτω). Resting upon ( επ) with locative rather than εις, looking to, Act 24:15. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott).Purifieth himself

( αγνιζε εαυτον). Present active indicative of αγνιζω, old verb, from αγνος (pure from contamination), used of ceremonial purifications (Joh 11:55; Act 21:24; Act 21:26 as in Exo 19:10) and then of personal internal cleansing of heart (Jas 4:8), soul (1Pe 1:22), self (here). Cf. Phi 2:12 the work of both God and man.As he is pure

( καθως εκεινος αγνος εστιν). As in 1Jn 2:6; 1Jn 3:9 εκεινος (emphatic demonstrative) refers to Christ. Christ can be termed αγνος "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Rom 8:29).

4 Sin is lawlessness

( η αμαρτια εστιν η ανομια). The article with both subject and predicate makes them coextensive and so interchangeable. Doing sin is the converse of doing righteousness (1Jn 2:29). The present active participle ( ποιων) means the habit of doing sin.

5 He

( εκεινος). As in verse 1Jn 3:3; Joh 1:18.Was manifested

( εφανερωθη). Same form as in verse 1Jn 3:2, but here of the Incarnation as in Joh 21:1, not of the second coming (1Jn 2:28).To take away sins

( ινα τας αμαρτιας αρη). Purpose clause with ινα and first aorist active subjunctive of αιρω as in Joh 1:29. In Isa 53:11 we have αναφερω for bearing sins, but αιρω properly means to lift up and carry away (Joh 2:16). So in Heb 10:4 we find αφαιρεω and Heb 10:11 περιαιρεω, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας here, as in Col 1:14, not singular (collective sense) αμαρτιαν as in Joh 1:29.And in him is no sin

( κα αμαρτια εν αυτω ουκ εστιν). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (Joh 7:18; Joh 8:46) and as is repeatedly stated in the N.T. (2Co 5:21; Heb 4:15; Heb 7:26; Heb 9:13).

6 Sinneth not

( ουχ αμαρτανε). Linear present (linear μενων, keeps on abiding) active indicative of αμαρτανω, "does not keep on sinning." For μενω (abide) see 1Jn 2:6; Joh 15:4-10.Whosoever sinneth

( ο αμαρτανων). Present (linear) active articular participle like μενων above, "the one who keeps on sinning" (lives a life of sin, not mere occasional acts of sin as αμαρτησας, aorist active participle, would mean).Hath not seen him

( ουχ εωρακεν αυτον). Perfect active indicative of οραω. The habit of sin is proof that one has not the vision or the knowledge ( εγνωκεν, perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of οραω in Joh 1:18; Joh 20:29.

7 Let no man lead you astray

( μηδεις πλανατω υμας). Present active imperative of πλαναω, "let no one keep on leading you astray." See 1Jn 1:8; 1Jn 2:26. Break the spell of any Gnostic charmer.He that doeth righteousness

( ο ποιων την δικαιοσυνην). "He that keeps on doing (present active participle of ποιεω) righteousness." For this idiom with ποιεω see 1Jn 1:6; 1Jn 3:4.He

( εκεινος). Christ as in verse 1Jn 3:5.

8 He that doeth sin

( ο ποιων την αμαρτιαν). "He that keeps on doing sin" (the habit of sin).Of the devil

( εκ του διαβολου). In spiritual parentage as Jesus said of the Pharisees in Joh 8:44. When one acts like the devil he shows that he is not a true child of God.Sinneth from the beginning

( απ' αρχης αμαρτανε). Linear progressive present active indicative, "he has been sinning from the beginning" of his career as the devil. This is his normal life and those who imitate him become his spiritual children.That he might destroy

( ινα λυση). Purpose clause with ινα and the first aorist active subjunctive of λυω. This purpose ( εις τουτο) Jesus had and has. There is eternal conflict, with final victory over Satan certain.

9 Doeth no sin

( αμαρτιαν ου ποιε). Linear present active indicative as in verse 1Jn 3:4 like αμαρτανε in verse 1Jn 3:8. The child of God does not have the habit of sin.His seed

( σπερμα αυτου). God's seed, "the divine principle of life" (Vincent). Cf. 1Jn 3:1.And he cannot sin

( κα ου δυνατα αμαρτανειν). This is a wrong translation, for this English naturally means "and he cannot commit sin" as if it were κα ου δυνατα αμαρτειν or αμαρτησα (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν can only mean "and he cannot go on sinning," as is true of αμαρτανε in verse 1Jn 3:8 and αμαρτανων in verse 1Jn 3:6. For the aorist subjunctive to commit a sin see αμαρτητε and αμαρτη in 1Jn 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν here. Paul has precisely John's idea in Rom 6:1 επιμενωμεν τη αμαρτια (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν in Rom 6:15 (shall we commit a sin, first aorist active subjunctive).

10 In this

( εν τουτω). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See Joh 8:33-39 for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world.Doeth not righteousness

( ο μη ποιων δικαιοσυνην). Habit (linear present participle) again of not doing righteousness, as in verse 1Jn 3:7 of doing it. Cf. ποιε and μη ποιων (doing and not doing) in Mat 7:24; Mat 7:26.Neither

( κα). Literally, "and," but with the ellipsis of ουκ εστιν εκ του θεου (is not of God). The addition here of this one item about not loving ( μη αγαπων) one's brother is like Paul's summary in Rom 13:9, a striking illustration of the general principle just laid down and in accord with 1Jn 2:9-11.

11 Message

( αγγελια). In N.T. only here and 1Jn 1:5, but επαγγελια (promise) fifty-one times.From the beginning

( απ' αρχης). See 1Jn 1:1 for this phrase and 1Jn 2:7 for the idea. They had the message of love for the brotherhood from the beginning of the gospel and it goes back to the time of Cain and Abel (verse 1Jn 3:12).That we should love one another

( ινα αγαπωμεν αλληλους). Sub-final clause (content of the αγγελια) with ινα and present active subjunctive. John repeats the message of 1Jn 2:7.

12 Of the evil one

( εκ του πονηρου). Ablative case and the same for neuter and masculine singular, but verse 1Jn 3:10 makes it clear that the reference is to the devil.Slew

( εσφαξεν). First aorist active indicative of σφαζω, old verb, to slay, to butcher, to cut the throat (Latin jugulare) like an ox in the shambles, in N.T. only here and Rev. (Rev 5:6; Rev 5:9; Rev 5:12, etc.).Wherefore?

( χαριν τινοσ;). "For the sake of what?" Post-positive preposition (Eph 3:1; Eph 3:14) except here. The interpretation of the act of Cain (Gen 4:8) is an addition to the narrative, but in accord with Heb 11:4. Jealousy led to murder.

13 If

( ε). Common construction after θαυμαζω (wonder) rather than οτ (that, because). Present imperative here with μη means "cease wondering." Note μη θαυμασηις (do not begin to wonder) in Joh 3:6 (an individual case). See this same condition and language in Joh 15:18.

14 We know

( ημεις οιδαμεν). Emphatic expression of ημεις (we) in contrast to the unregenerate world, the Christian consciousness shared by writer and readers.We have passed

( μεταβεβηκαμεν). Perfect active indicative of μεταβαινω, old compound to pass over from one place to another (Joh 7:3), to migrate, out of death into life. We have already done it while here on earth.Because

( οτ). Proof of this transition, not the ground of it.We love the brethren

( αγαπωμεν τους αδελφους). Just this phrase (plural) here alone, but see 1Jn 2:9 for the singular.He that loveth not

( ο μη αγαπων). "The not loving man," general picture and picture of spiritual death.

15 A murderer

( ανθρωποκτονος). Old compound (Euripides) from ανθρωπος (man) and κτεινω (to kill), a man-killer, in N.T. only here and Joh 8:44 (of Satan).No

( πασ--ου). According to current Hebraistic idiom= ουδεις as in 1Jn 2:19; 1Jn 2:21.Abiding

( μενουσαν). Present active feminine accusative predicate participle of μενω, "a continuous power and a communicated gift" (Westcott).

16 Know we

( εγνωκαμεν). Perfect active indicative, "we have come to know and still know." See 1Jn 2:3 for "hereby" ( εν τουτω).Love

( την αγαπην). "The thing called love" (D. Smith).He for us

( εκεινος υπερ ημων). Εκεινος as in 1Jn 2:6; 1Jn 3:3; 1Jn 3:5, υπερ here alone in this Epistle, though common in John's Gospel (1Jn 10:11; 1Jn 10:15; 1Jn 11:50, etc.) and in 3Jn 1:7.Laid down his life

( την ψυχην αυτου εθηκεν). First aorist active indicative of τιθημ, the very idiom used by Jesus of himself in Joh 10:11; Joh 10:17.We ought

( ημεις οφειλομεν). Emphatic ημεις again. For οφειλω see 1Jn 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one's love (Joh 13:37; Joh 15:13), as often happens.

17 Whoso hath

( ος αν εχη). Indefinite relative clause with modal αν with ος and the present active subjunctive of εχω.The world's goods

( τον βιον του κοσμου). "The living or livelihood (not ζωη, the principle of life, and see 1Jn 2:16 for βιος) of the world" (not in the sense of evil or wicked, but simply this mundane sphere).Beholdeth

( θεωρε). Present active subjunctive of θεωρεω, like εχε just before.In need

( χρειαν εχοντα). "Having need" (present active predicate participle of εχω, agreeing with αδελφον). See the vivid picture of a like case in Jas 2:15.Shutteth up

( κλειση). First aorist (effective) active subjunctive of κλειω, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in Phi 2:11; Col 3:12). Only here in John.How

( πως). Rhetorical question like that in Jas 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need.

18 In word, neither with the tongue

( λογω μηδε τη γλωσση). Either instrumental or locative makes sense. What John means is "not merely by word or by the tongue." He does not condemn kind words which are comforting and cheering, but warm words should be accompanied by warm deeds to make real "in deed and in truth" ( εν εργω κα αληθεια). Here is a case where actions do speak louder than mere words.

19 Shall we know

( γνωσομεθα). Future middle indicative of γινωσκω, at any future emergency, we shall come to know by this ( εν τουτω) "that we are of the truth" ( οτ εκ της αληθειας εσμεν).Before him

( εμπροσθεν αυτου). In the very presence of God we shall have confident assurance ( πεισομεν την καρδιαν ημων, either we shall persuade our heart or shall assure our heart) because God understands us.

20 Whereinsoever our heart condemn us

( οτ εαν καταγινωσκη ημων η καρδια). A construction like οτ αν, whatever, in Joh 2:5; Joh 14:13. Καταγινωσκω occurs only three times in the N.T., here, verse 1Jn 3:21; Gal 2:11. It means to know something against one, to condemn.Because God is greater than our heart

( οτ μειζων εστιν της καρδιας ημων). Ablative καρδιας after the comparative μειζων.And knoweth all things

( κα γινωσκε παντα). Just so Peter replied to Jesus in spite of his denials (Joh 21:17). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

21 If our heart condemn us not

( εαν η καρδια μη καταγινωσκη). Condition of third class with εαν μη and present active subjunctive. The converse of the preceding, but not a claim to sinlessness, but the consciousness of fellowship in God's presence.Boldness toward God

( παρρησιαν προς τον θεον). Even in prayer (Heb 4:16). See also 1Jn 2:28.

22 Whatsoever we ask

( ο εαν αιτωμεν). Indefinite relative clause with modal αν and the present active subjunctive, like οτ εαν καταγινωσκη in verse 1Jn 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mar 11:24; Luk 11:9; Joh 14:12; Joh 16:23 and his example (Mar 14:36; Mat 26:39; Luk 22:42). The answer may not always be in the form that we expect, but it will be better.We receive of him

( λαμβανομεν απ' αυτου). See 1Jn 1:5 for απ' αυτου (from him).Because

( οτ). Twofold reason why we receive regularly ( λαμβανομεν) the answer to our prayers (1) "we keep" ( τηρουμεν, for which see 1Jn 2:3) his commandments and (2) "we do" ( ποιουμεν, we practise regularly) "the things that are pleasing" ( τα αρεστα, old verbal adjective from αρεσκω, to please, with dative in Joh 8:29 with same phrase; Act 12:3 and infinitive in Act 6:2, only other N.T. examples) "in his sight" ( ενωπιον αυτου, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in Heb 13:21.

23 His commandment

( η εντολη αυτου).That

( ινα). Subfinal use of ινα in apposition with εντολη (commandment) and explanatory of it, as in Joh 15:12 ( εντολη ινα). See Christ's summary of the commandments (Mar 12:28-31; Mat 22:34-40). So these two points here (1)We should believe

( πιστευσωμεν, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in 1Jn 1:3. Note dative ονοματ here with πιστευω as in 1Jn 5:10, though εις ονομα (on the name) in 1Jn 5:13; Joh 1:12; Joh 2:23; Joh 3:18. But (2) we should love one another" ( αγαπωμεν αλληλους), as he has already urged (1Jn 2:7; 1Jn 3:11) and as he will repeat (1Jn 4:7; 1Jn 4:11; 2Jn 1:5) as Jesus (even as he gave us commandment, that is Christ) had previously done (Joh 13:34; Joh 15:12; Joh 15:17). There are frequent points of contact between this Epistle and the words of Jesus in 1Jn 3:13-17.

24 And he in him

( κα αυτος εν αυτω). That is "God abides in him" as in 1Jn 4:15. We abide in God and God abides in us through the Holy Spirit (Joh 14:10; Joh 14:17; Joh 14:23; Joh 17:21). "Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee" (Bede).By the Spirit

( εκ του πνευματος). It is thus (by the Holy Spirit, first mention in this Epistle and "Holy" not used with "Spirit" in this Epistle or the Apocalypse) that we know that God abides in us.Which

( ου). Ablative case by attraction from accusative ο (object of εδωκεν) to agree with πνευματος as often, though not always. It is a pity that the grammatical gender (which) is retained here in the English instead of "whom," as it should be.

4

1 Beloved

( αγαπητο). Three times in this chapter (1Jn 4:1; 1Jn 4:7; 1Jn 4:11) we have this tender address on love.Believe not every spirit

( μη παντ πνευματ πιστευετε). "Stop believing," as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits

( δοκιμαζετε τα πνευματα). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable ( δοκιμος, 2Co 10:18), otherwise it is rejected ( αδοκιμος, 1Co 9:27; 2Co 13:5-7).Many false prophets

( πολλο ψευδοπροφητα). Jesus had warned people against them (Mat 7:15), even when they as false Christs work portents (Mat 24:11; Mat 24:24; Mar 13:22). It is an old story (Luk 6:26) and recurs again and again (Act 13:6; Rev 16:13; Rev 19:20; Rev 20:10) along with false teachers (2Pe 2:1).Are gone out

( εξεληλυθασιν). Perfect active indicative of εξερχομα. Cf. aorist in 1Jn 2:19. They are abroad always.

2 Hereby know ye

( εν τουτω γινωσκετε). Either present active indicative or imperative. The test of "the Spirit of God" ( το πνευμα του θεου) here alone in this Epistle, save verse 1Jn 4:13. With the clamour of voices then and now this is important. The test ( εν τουτω, as in 1Jn 3:19) follows.That Jesus Christ is come in the flesh

( Ιησουν Χριστον εν σαρκ εληλυθοτα). The correct text (perfect active participle predicate accusative), not the infinitive ( εληλυθενα, B Vg). The predicate participle (see Joh 9:22 for predicate accusative with ομολογεω) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2Jn 1:7 with ερχομενον (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1Co 12:3 and for the Incarnation and Resurrection of Jesus in Rom 10:6-10.

3 Confesseth not

( μη ομολογε). Indefinite relative clause with the subjective negative μη rather than the usual objective negative ου (verse 1Jn 4:6). It is seen also in 2Pe 1:9; Tit 1:11, a survival of the literary construction (Moulton, Prolegomena, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads solvit ( λυε) instead of μη ομολογε, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also εν σαρκ εληλυθοτα repeated from preceding clause, but not A B Vg Cop. and not genuine.The spirit of the antichrist

( το του αντιχριστου). Πνευμα (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in 1Jn 2:18-25.Whereof

( ο). Accusative of person (grammatical neuter referring to πνευμα) with ακουω along with accusative of the thing ( οτ ερχετα, as in 1Jn 2:18, futuristic present middle indicative). Here the perfect active indicative ( ακηκοατε), while in 1Jn 2:18 the aorist ( ηκουσατε).And now already

( κα νυν ηδη). As in 1Jn 2:18 also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For ηδη see Joh 4:35; Joh 9:27.

4 Have overcome them

( νενικηκατε αυτους). Perfect active indicative of νικαω, calm confidence of final victory as in 1Jn 2:13; Joh 16:33. The reference in αυτους (them) is to the false prophets in 1Jn 4:1.Because

( οτ). The reason for the victory lies in God, who abides in them (1Jn 3:20; 1Jn 3:24; Joh 14:20; Joh 15:4). God is greater than Satan, "he that is in the world" ( ο εν τω κοσμω), the prince of this world (Joh 12:31; Joh 14:30), the god of this age (2Co 4:4), powerful as he seems.

5 Of the world

( εκ του κοσμου). As Jesus is not and as the disciples are not (Joh 17:14).As of the world

( εκ του κοσμου). No "as" ( ως), but that is the idea, for their talk proceeds from the world and wins a ready hearing. The false prophets and the world are in perfect unison.

6 We

( ημεις). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God" ( ο γινωσκων τον θεον, present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us" ( ακουε ημων). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus.By this

( εκ τουτου). "From this," deduction drawn from the preceding; only example in the Epistle for the common εν τουτω as in 1Jn 4:2. The power of recognition ( γινωσκομεν, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error" ( το πνευμα της πλανης), here alone in the N.T., though we have πνευμασιν πλανοις (misleading spirits) in 1Ti 4:1. Rejection of the truth may be due also to our not speaking the truth in love (Eph 4:15).

7 Of God

( εκ του θεου). Even human love comes from God, "a reflection of something in the Divine nature itself" (Brooke). John repeats the old commandment of 1Jn 2:7. Persistence in loving (present tense αγαπωμεν indicative and αγαπων participle) is proof that one "has been begotten of God" ( εκ του θεου γεγεννητα as in 1Jn 2:29) and is acquainted with God. Otherwise mere claim to loving God accompanied by hating one's brother is a lie (1Jn 2:9-11).

8 He that loveth not

( ο μη αγαπων). Present active articular participle of αγαπαω "keeps on not loving."Knoweth not God

( ουκ εγνω τον θεον). Timeless aorist active indicative of γινωσκω, has no acquaintance with God, never did get acquainted with him.God is love

( ο θεος αγαπη εστιν). Anarthrous predicate, not η αγαπη. John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1Jn 1:5) and spirit (Joh 4:24).

9 Was manifested

( εφανερωθη). First aorist passive indicative of φανεροω. The Incarnation as in 1Jn 3:5. Subjective genitive as in 1Jn 2:5.In us

( εν ημιν). In our case, not "among us" nor "to us." Cf. Gal 1:16.Hath sent

( απεσταλκεν). Perfect active indicative of αποστελλω, as again in verse 1Jn 4:14, the permanent mission of the Son, though in verse 1Jn 4:10 the aorist απεστειλεν occurs for the single event. See Joh 3:16 for this great idea.His only-begotten Son

( τον υιον αυτου τον μονογενη). "His Son the only-begotten" as in Joh 3:16. John applies μονογενης to Jesus alone (Joh 1:14; Joh 1:18), but Luke (Luk 7:12; Luk 8:42; Luk 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him

( ινα ζησωμεν δι' αυτου). Purpose clause with ινα and the first aorist (ingressive, get life) active subjunctive of ζαω. "Through him" is through Christ, who is the life (Joh 14:6). Christ also lives in us (Gal 2:20). This life begins here and now.

10 Not that

( ουχ οτ)--but that

( αλλ' οτ). Sharp contrast as in Joh 7:22; 2Co 7:9; Phi 4:17.We loved

( ηγαπησαμεν). First aorist active indicative, but B reads ηγαπηκαμεν (perfect active, we have loved).He

( αυτος). Emphatic nominative (God).To be the propitiation

( ιλασμον). Merely predicate accusative in apposition with υιον (Son). For the word see 1Jn 2:2; Rom 3:25 for ιλαστηριον, and for περ see also 1Jn 2:2.

11 If God so loved us

( ε ουτως ο θεος ηγαπησεν ημας). Condition of first class with ε and the first aorist active indicative. As in Joh 3:16, so here ουτως emphasises the manifestation of God's love both in its manner and in its extent (Rom 8:32).Ought

( οφειλομεν). As in 1Jn 2:6. Noblesse oblige. "Keep on loving," ( αγαπαιν) as in 1Jn 3:11.

12 No one hath beheld God at any time

( θεον ουδεις πωποτε τεθεατα). Perfect middle indicative of θεαομα (Joh 1:14). Almost the very words of Joh 1:18 θεον ουδεις πωποτε εωρακεν (instead of τεθεατα).If we love one another

( εαν αγαπωμεν αλληλους). Third-class condition with εαν and the present active subjunctive, "if we keep on loving one another."God abideth in us

( ο θεος εν ημιν μενε). Else we cannot go on loving one another.His love

( η αγαπη αυτου). More than merely subjective or objective (1Jn 2:5; 1Jn 4:9). "Mutual love is a sign of the indwelling of God in men" (Brooke).Is perfected

( τετελειωμενη εστιν). Periphrastic (see usual form τετελειωτα in 1Jn 2:5; 1Jn 4:17) perfect passive indicative of τελειοω (cf. 1Jn 1:4). See verse 1Jn 4:18 for "perfect love."

13 Hereby know we

( εν τουτω γινωσκομεν). The Christian's consciousness of the fact of God dwelling in him is due to the Spirit of God whom God has given ( δεδωκεν, perfect active indicative here, though the aorist εδωκεν in 1Jn 3:24). This gift of God is proof of our fellowship with God.

14 We have beheld

( τεθεαμεθα). Perfect middle of θεαομα as in verse 1Jn 4:12, though the aorist in 1Jn 1:1; Joh 1:14 ( εθεασαμεθα). John is qualified to bear witness ( μαρτυρουμεν as in 1Jn 1:2) as Jesus had charged the disciples to do (Act 1:8).Hath sent

( απεσταλκεν). As in verse 1Jn 4:9, though απεστειλεν in verse 1Jn 4:10.To be the Saviour of the world

( σωτηρα του κοσμου). Predicate accusative of σωτηρ (Saviour), like ιλασμον in verse 1Jn 4:10. This very phrase occurs elsewhere only in Joh 4:42 as the confession of the Samaritans, but the idea is in Joh 3:17.

15 Whosoever shall confess

( ος εαν ομολογηση). Indefinite relative clause with modal εαν (=an) and the first aorist active subjunctive, "whoever confesses." See 1Jn 2:23; 1Jn 4:2 for ομολογεω.That

( οτ). Object clause (indirect assertion) after ομολογεω. This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1Co 12:3; Rom 10:6-12). This confession is proof (if genuine) of the fellowship with God (1Jn 1:3; 1Jn 3:24).

16 We know

( εγνωκαμεν). Perfect active indicative, "we have come to know and still know" as in Joh 6:9, only there order is changed ( πεπιστευκαμεν coming before εγνωκαμεν). Confession ( ομολογεω) follows experimental knowledge ( γινωσκω) and confident trust ( πιστευω). Believers are the sphere ( εν ημιν, in our case) in which the love of God operates (Westcott). See Joh 13:35 for "having love."God is love

( ο θεος αγαπη εστιν). Repeated from verse 1Jn 4:8. So he gathers up the whole argument that one who is abiding in love is abiding in God and shows that God is abiding in him. Thoroughly Johannine style.

17 Herein

( εν τουτω). It is not clear whether the ινα clause (sub-final use) is in apposition with εν τουτω as in Joh 15:8 or the οτ clause (because) with the ινα clause as parenthesis. Either makes sense. Westcott argues for the latter idea, which is reinforced by the preceding sentence.With us

( μεθ' ημων). Construed with the verb τετελειωτα (is perfected). In contrast to εν ημιν (verses 1Jn 4:12; 1Jn 4:16), emphasising cooperation. "God works with man" (Westcott). For boldness ( παρρησιαν) in the day of judgment (only here with both articles, but often with no articles as in 2Pe 2:9) see 1Jn 2:28.As he is

( καθως εκεινος εστιν). That is Christ as in 1Jn 2:6; 1Jn 3:3; 1Jn 3:5; 1Jn 3:7; 1Jn 3:16. Same tense (present) as in 1Jn 3:7. "Love is a heavenly visitant" (David Smith). We are in this world to manifest Christ.

18 Fear

( φοβος). Like a bond-slave (Rom 8:15), not the reverence of a son ( ευλαβεια, Heb 5:7) or the obedience to a father ( εν φοβω, 1Pe 1:17). This kind of dread is the opposite of παρρησια (boldness).Perfect love

( η τελεια αγαπη). There is such a thing, perfect because it has been perfected (verses 1Jn 4:12; 1Jn 4:17). Cf. Jas 1:4.Casteth out fear

( εξω βαλλε τον φοβον). "Drives fear out" so that it does not exist in real love. See εκβαλλω εξω in Joh 6:37; Joh 9:34; Joh 12:31; Joh 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Jn 4:1).Hath punishment

( κολασιν εχε). Old word, in N.T. only here and Mat 25:46. Τιμωρια has only the idea of penalty, κολασις has also that of discipline, while παιδεια has that of chastisement (Heb 12:7). The one who still dreads ( φοβουμενος) has not been made perfect in love ( ου τετελειωτα). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

19 He first

( αυτος πρωτος). Note πρωτος (nominative), not πρωτον, as in Joh 20:4; Joh 20:8. God loved usbefore

we loved him (Joh 3:16). Our love is in response to his love for us. Αγαπωμεν is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.

20 If a man say

( εαν τις ειπη). Condition of third class with εαν and second aorist active subjunctive. Suppose one say. Cf. 1Jn 1:6.I love God

( Αγαπω τον θεον). Quoting an imaginary disputant as in 1Jn 2:4.And hateth

( κα μισε). Continuation of the same condition with εαν and the present active subjunctive, "and keep on hating." See 1Jn 2:9; 1Jn 3:15 for use of μισεω (hate) with αδελφος (brother). A liar ( ψευστης). Blunt and to the point as in 1Jn 1:10; 1Jn 2:4.That loveth not

( ο μη αγαπων). "The one who does not keep on loving" (present active negative articular participle).Hath seen

( εωρακεν). Perfect active indicative of οραω, the form in Joh 1:18 used of seeing God.Cannot love

( ου δυνατα αγαπαιν). "Is not able to go on loving," with which compare 1Jn 2:9, ου δυνατα αμαρτανειν (is not able to go on sinning). The best MSS. do not have πως (how) here.

21 That

( ινα). Sub-final object clause in apposition with εντολην as in Joh 13:34; Joh 15:13.From him

( απ' αυτου). Either God or Christ. See Mar 12:29-31 for this old commandment (1Jn 2:7).

5

1 That Jesus is the Christ

( οτ Ιησους εστιν ο Χριστος). The Cerinthian antichrist denies the identity of Jesus and Christ (1Jn 2:22). Hence John insists on this form of faith ( πιστευων here in the full sense, stronger than in 1Jn 3:23; 1Jn 4:16, seen also in πιστις in verse 1Jn 5:4, where English and Latin fall down in having to use another word for the verb) as he does in verse 1Jn 5:5 and in accord with the purpose of John's Gospel (1Jn 20:31). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" ( εκ του θεου γεγεννητα) see 1Jn 2:29; 1Jn 3:9; 1Jn 4:7; 1Jn 5:4; 1Jn 5:18. John appeals here to family relationship and family love.Him that begat

( τον γεννησαντα). First aorist active articular participle of γενναω, to beget, the Father (our heavenly Father).Him also that is begotten of him

( τον γεγεννημενον εξ αυτου). Perfect passive articular participle of γενναω, the brother or sister by the same father. So then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

2 Hereby

( εν τουτω). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. So put 1Jn 3:14 with 1Jn 5:2.When

( οταν). "Whenever" indefinite temporal clause with οταν and the present active subjunctive (the same form αγαπωμεν as the indicative with οτ (that) just before, "whenever we keep on loving God."And do

( κα ποιωμεν) "and whenever we keep on doing (present active subjunctive of ποιεω) his commandments." See 1Jn 1:6 for "doing the truth."

3 This

( αυτη)--that

( ινα). Explanatory use of ινα with αυτη, as in Joh 17:3, to show what "the love of God" (1Jn 4:9; 1Jn 4:12) in the objective sense is, not mere declamatory boasting (1Jn 4:20), but obedience to God's commands, "that we keep on keeping (present active subjunctive as in 1Jn 2:3) his commandments." This is the supreme test.Are not grievous

( βαρεια ουκ εισιν). "Not heavy," the adjective in Mat 23:4 with φορτια (burdens), with λυπο (wolves) in Act 20:29, of Paul's letters in 2Co 10:10, of the charges against Paul in Act 25:7. Love for God lightens his commands.

4 For

( οτ). The reason why God's commandments are not heavy is the power that comes with the new birth from God.Whatsoever is begotten of God

( παν το γεγεννημενον εκ του θεου). Neuter singular perfect passive participle of γενναω rather than the masculine singular (verse 1Jn 5:1) to express sharply the universality of the principle (Rothe) as in Joh 3:6; Joh 3:8; Joh 6:37; Joh 6:39.Overcometh the world

( νικα τον κοσμον). Present active indicative of νικαω, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith).This is the victory

( αυτη εστιν η νικη). For this form of expression see 1Jn 1:5; Joh 1:19. Νικη (victory, cf. νικαω), old word, here alone in N.T., but the later form νικος in Mat 12:20; 1Co 15:54; 1Co 15:57.That overcometh

( η νικησασα). First aorist active articular participle of νικαω. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (Joh 16:33) and God in us (1Jn 4:4) gives us the victory.Even our faith

( η πιστις ημων). The only instance of πιστις in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1Jn 5:1) and by our life (verse 1Jn 5:2).

5 And who is he that overcometh?

( τις εστιν δε ο νικων?). Not a mere rhetorical question (1Jn 2:22), but an appeal to experience and fact. Note the present active articular participle ( νικων) like νικα (present active indicative in verse 1Jn 5:4), "the one who keeps on conquering the world." See 1Co 15:57 for the same note of victory ( νικος) through Christ. See verse 1Jn 5:1 for ο πιστευων (the one who believes) as here.Jesus is the Son of God

( Ιησους εστιν ο υιος του θεου). As in verse 1Jn 5:1 save that here ο υιος του θεου in place of Χριστος and see both in 1Jn 2:22. Here there is sharp antithesis between "Jesus" (humanity) and "the Son of God" (deity) united in the one personality.

6 This

( ουτος). Jesus the Son of God (verse 1Jn 5:5).He that came

( ο ελθων). Second aorist active articular participle of ερχομα, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke).By water and blood

( δι' υδατος κα αιματος). Accompanied by ( δια used with the genitive both as instrument and accompaniment, as in Gal 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (Joh 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition ( εν this time rather than δια) and the article ( τω locative case) argues for two separate events with particular emphasis on the blood ("not only" ουκ μονον, "but" αλλ') which the Gnostics made light of or even denied.It is the Spirit that beareth witness

( το πνευμα εστιν το μαρτυρουν). Present active articular participle of μαρτυρεω with article with both subject and predicate, and so interchangeable as in 1Jn 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because

( οτ). Or declarative "that." Either makes sense. In Joh 15:26 Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (Joh 14:6) without denying personality for the Holy Spirit.

7 For there are three who bear witness

( οτ τρεις εισιν ο μαρτυρουντες). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: εν τω ουρανω ο πατηρ, ο λογος κα το αγιον πνευμα κα ουτο ο τρεις εν εισιν κα τρεις εισιν ο μαρτυρουντες εν τη γη (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 1Jn 5:8. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

8 The Spirit and the water and the blood

( το πνευμα κα το υδωρ κα το αιμα). The same three witnesses of verses 1Jn 5:6; 1Jn 5:7 repeated with the Spirit first.The three

( ο τρεις). The resumptive article.Agree in one

( εις το εν εισιν). "Are for the one thing," to bring us to faith in Jesus as the Incarnate Son of God, the very purpose for which John wrote his Gospel (1Jn 20:31).

9 If we receive

( ε λαμβανομεν). Condition of first class with ε and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deu 19:15 (cf. Mat 18:16; Joh 8:17; Joh 10:25; 2Co 13:1).Greater

( μειζων). Comparative of μεγας, because God is always true.For

( οτ). So it applies to this case.That

( οτ). Thus taken in the declarative sense (the fact that) as in Joh 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν (what he hath testified, perfect active indicative of μαρτυρεω, as in Joh 1:32; Joh 4:44, etc.), a harsh construction here because of μαρτυρια, though some MSS. do read εν to agree with it (cf. verse 1Jn 5:10). See οτ εαν in 1Jn 3:20 for that idiom. Westcott notes the Trinity in verses 1Jn 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed.

10 Believeth on

( πιστευων εις). John draws a distinction between "not believing God" ( μη πιστευων τω θεω) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here ( εις and the accusative). See the same distinction less clearly drawn in Joh 6:30. See also εις την μαρτυριαν after πεπιστευκεν in this same verse and Joh 2:23.In him

( εν αυτω). "In himself," though the evidence is not decisive between αυτω and αυτω.Hath made

( πεποιηκεν). Perfect active indicative of ποιεω like μεμαρτυρηκεν and πεπιστευκεν, permanent state.A liar

( ψευστην). As in 1Jn 1:10, which see.Because he hath not believed

( οτ ου πεπιστευκεν). Actual negative reason with negative ου, not the subjective reason as in Joh 3:18, where we have οτ μη πεπιστευκεν). The subjective negative is regular with ο μη πιστευων. Relative clause here repeats close of verse 1Jn 5:9.

11 That God gave

( οτ εδωκεν ο θεος). Declarative οτ in apposition with μαρτυρια as in verse 1Jn 5:14; Joh 3:19. Note aorist active indicative εδωκεν (from διδωμ) as in 1Jn 3:23, the great historic fact of the Incarnation (Joh 3:16), but the perfect δεδωκεν in 1Jn 3:1 to emphasize the abiding presence of God's love.Eternal life

( ζωην αιωνιον). Anarthrous emphasizing quality, but with the article in 1Jn 1:2.In his Son

( εν τω υιω αυτου). This life and the witness also. This is why Jesus who is life (Joh 14:6) came to give us abundant life (Joh 10:10).

12 Hath the life

( εχε την ζωην). The life which God gave (verse 1Jn 5:11). This is the position of Jesus himself (Joh 5:24; Joh 14:6).

13 I have written

( εγραψα). Not epistolary aorist, but refers to verses 1Jn 5:1-12 of this Epistle as in 1Jn 2:26 to the preceding verses.That ye may know

( ινα ειδητε). Purpose clause with ινα and the second perfect active subjunctive of οιδα, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (Joh 20:31) and to know that they have it, but not with flippant superficiality (1Jn 2:3).Unto you that believe on

( τοις πιστευουσιν εις). Dative of the articular present active participle of πιστευω and εις as in verse 1Jn 5:10. For this use of ονομα (name) with πιστευω see 1Jn 3:23; Joh 2:23.

14 Toward him

( προς αυτον). Fellowship with ( προς, face to face) Christ. For boldness see 1Jn 2:28.That

( οτ). Declarative again, as in verse 1Jn 5:11.If we ask anything

( εαν τ αιτωμεθα). Condition of third class with εαν and present middle (indirect) subjunctive (personal interest as in Jas 4:3, though the point is not to be pressed too far, for see Mat 20:20; Mat 20:22; Joh 16:24; Joh 16:26).According to his will

( κατα το θελημα αυτου). This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1Pe 4:19; Gal 1:4; Eph 1:5; Eph 1:11.He heareth us

( ακουε ημων). Even when God does not give us what we ask, in particular then (Heb 5:7).

15 And if we know

( κα εαν οιδαμεν). Condition of first class with εαν (usually ε) and the perfect active indicative, assumed as true. See 1Th 3:8; Act 8:31 for the indicative with εαν as in the papyri. "An amplification of the second limitation" (D. Smith).Whatsoever we ask

( ο εαν αιτωμεθα). Indefinite relative clause with modal εαν (= αν) and the present middle (as for ourselves) subjunctive of αιτεω. This clause, like ημων, is also the object of ακουε.We know that we have

( οιδαμεν οτ εχομεν). Repetition of οιδαμεν, the confidence of possession by anticipation.The petitions

( τα αιτηματα). Old word, from αιτεω, requests, here only in John, elsewhere in N.T. Luk 23:24; Phi 4:6. We have the answer already as in Mar 11:24.We have asked

( ηιτηκαμεν). Perfect active indicative of αιτεω, the asking abiding.

16 If any man see

( εαν τις ιδη). Third-class condition with εαν and second aorist active subjunctive of ειδον ( οραω).Sinning a sin

( αμαρτανοντα αμαρτιαν). Present active predicate (supplementary) participle agreeing with αδελφον and with cognate accusative αμαρτιαν.Not unto death

( μη προς θανατον). Repeated again with αμαρτανουσιν and in contrast with αμαρτια προς θανατον (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in Num 18:22 the LXX has λαβειν αμαρτιαν θανατηφορον "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in Heb 10:26 between sinning wilfully after full knowledge and sins of ignorance (Heb 5:2). Jesus spoke of the unpardonable sin (Mar 3:29; Mat 12:32; Luk 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists.Concerning this

( περ εκεινης). This sin unto death.That he should make request

( ινα ερωτηση). Sub-final use of ινα with the first aorist active subjunctive of ερωταω, used here as in Joh 17:15; Joh 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

17 All unrighteousness is sin

( πασα αδικια αμαρτια εστιν). Unrighteousness is one manifestation of sin as lawlessness (1Jn 3:4) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ.

18 We know

( οιδαμεν). As in 1Jn 3:2; 1Jn 3:14; 1Jn 5:15; 1Jn 5:19; 1Jn 5:20. He has "ye know" in 1Jn 2:20; 1Jn 3:5; 1Jn 3:15.Sinneth not

( ουχ αμαρτανε). Lineal present active indicative, "does not keep on sinning," as he has already shown in 1Jn 3:4-10.He that was begotten of God

( ο γεννηθεις εκ του θεου). First aorist passive articular participle referring to Christ, if the reading of A B is correct ( τηρε αυτον, not τηρε εαυτον). It is Christ who keeps the one begotten of God ( γεγεννημενος εκ του θεου as in 1Jn 3:9 and so different from ο γεννηθεις here). It is a difficult phrase, but this is probably the idea. Jesus (Joh 18:37) uses γεγεννημα of himself and uses also τηρεω of keeping the disciples (Joh 17:12; Joh 17:15; Rev 3:10).The evil one

( ο πονηρος). Masculine and personal as in 1Jn 2:13, not neuter, and probably Satan as in Mat 6:13, not just any evil man.Touchest him not

( ουχ απτετα αυτου). Present middle indicative of απτω, elsewhere in John only Joh 20:17. It means to lay hold of or to grasp rather than a mere superficial touch ( θιγγανω, both in Col 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (Joh 6:38).

19 Of God

( εκ του θεου). See 1Jn 3:10; 1Jn 4:6 for this idiom.Lieth in the evil one

( εν τω πονηρω κειτα). Present middle indicative of the defective verb κειμα, to lie, as in Luk 2:12. Πονηρω is masculine, like ο πονηρος in verse 1Jn 5:18. This is a terrible picture of the Graeco-Roman world of the first century A.D., which is confirmed by Paul in Romans 1 and 2 and by Horace, Seneca, Juvenal, Tacitus.

20 Is come

( ηκε). Present active indicative, but the root has a perfect sense, "has come." See εξηλθον κα ηκω in Joh 8:42.An understanding

( διανοιαν). Here alone in John's writings, but in Paul (Eph 4:18) and Peter (1Pe 1:13). John does not use γνωσις (knowledge) and νους (mind) only in Rev 13:18; Rev 17:9.That we know

( ινα γινωσκομεν). Result clause with ινα and the present active indicative, as is common with ινα and the future indicative (Joh 7:3). It is possible that here ο was pronounced ω as a subjunctive, but many old MSS. have ινα γινωσκουσιν (plainly indicative) in Joh 17:3, and in many other places in the N.T. the present indicative with ινα occurs as a variant reading as in Joh 5:20.Him that is true

( τον αληθινον). That is, God. Cf. 1Jn 1:8.In him that is true

( εν τω αληθινω). In God in contrast with the world "in the evil one" (verse 1Jn 5:19). See Joh 17:3.Even in his Son Jesus Christ

( εν τω υιω αυτου Ιησου Χριστω). The αυτου refers clearly to εν τω αληθινω (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are "in the True One" by being "in his Son Jesus Christ."This

( ουτος). Grammatically ουτος may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (Joh 5:26) and he gives it to us through Christ.

21 Yourselves

( εαυτα). Neuter plural reflexive because of τεκνια. The active voice φυλασσετε with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See Act 7:41 for this word.