---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 John 2"
description: "CHAPTER 2   :-. 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 BRET"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-john/2"
---

CHAPTER 2

. 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.

**1.** (.)
**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 [1 John 2:12](../../../kjv/1-john/2/12)).
**these things**— ([1 John 2:12](../../../kjv/1-john/2/12)). 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" ([1 John 1:5](../../../kjv/1-john/1/5);
[1 John 1:7](../../../kjv/1-john/1/7)), the first step is
*confession of sin* ([1 John 1:9](../../../kjv/1-john/1/9)),
the next ([1 John 2:1](../../../kjv/1-john/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. And he**—*Greek,* "And
*Himself.*" He is our all-prevailing Advocate, because He
is *Himself* "the propitiation"; *abstract,* as
in [1 Corinthians 1:30](../../../kjv/1-corinthians/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 [1 John 4:10](../../../kjv/1-john/4/10); it answers
in the *Septuagint* to *Hebrew,* "*caphar,*"
to *effect an atonement* or *reconciliation* with God; and
in [Ezekiel 44:29](../../../kjv/ezekiel/44/29), to the *sin
offering.* In [Romans 3:25](../../../kjv/romans/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
([1 John 5:21](../../../kjv/1-john/5/21)).
**also for the sins of the
whole world**—Christ's "advocacy" is limited to
*believers* ([1 John 2:1](../../../kjv/1-john/2/1);
[1 John 1:7](../../../kjv/1-john/1/7)): His *propitiation*
extends as widely as *sin* extends: see on [1 John 1:7](../../../kjv/1-john/1/7), "denying the Lord that *bought them.*" "The
whole world" cannot be restricted to the *believing*
portion of the world (compare [1 John 1:7](../../../kjv/1-john/1/7); and "the whole world," [1 John 1:7](../../../kjv/1-john/1/7)). "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].

**3. 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*"
([1 John 2:4](../../../kjv/1-john/2/4); [1 John 2:13](../../../kjv/1-john/2/13);
[1 John 2:14](../../../kjv/1-john/2/14)). 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" ([1 John 2:1](../../../kjv/1-john/2/1);
[1 John 2:29](../../../kjv/1-john/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.

**4. I know**—*Greek,* "I
*have knowledge of* (perfect) Him." Compare with this verse
[1 John 1:8](../../../kjv/1-john/1/8).

**5.** Not merely repeating the
proposition, [1 John 2:3](../../../kjv/1-john/2/3), or
asserting the merely opposite alternative to [1 John 2:3](../../../kjv/1-john/2/3), but expanding the "know Him" of [1 John 2:3](../../../kjv/1-john/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 [1 John 2:3](../../../kjv/1-john/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 [1 John 1:5](../../../kjv/1-john/1/5)), and
comprises His "*commandments,*" which are many ([1 John 1:5](../../../kjv/1-john/1/5)).
**hereby**—in our
progressing towards this ideal of perfected love and obedience. There
is a gradation: [1 John 2:3](../../../kjv/1-john/2/3), "*know*
Him"; [1 John 2:5](../../../kjv/1-john/2/5), "we *are*
in Him"; [1 John 2:6](../../../kjv/1-john/2/6), "*abideth*
in Him"; respectively, *knowledge, fellowship, abiding
constancy.* [BENGEL].

**6. 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 ). "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].

**7. 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*
([1 John 2:6](../../../kjv/1-john/2/6)), and that commandment,
of which one exemplification is presently given, [1 John 2:9](../../../kjv/1-john/2/9);
[1 John 2:10](../../../kjv/1-john/2/10), *the love of
brethren.*
**ye had from the
beginning**—from the time that ye first heard the Gospel word
preached.

**8. 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," [John 13:34](../../../kjv/john/13/34);
[John 13:35](../../../kjv/john/13/35), "Love one another
*as I have loved you*" (the new motive); [John 13:35](../../../kjv/john/13/35).
**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," [John 13:35](../../../kjv/john/13/35). [John 4:42](../../../kjv/john/4/42), "indeed";
[John 6:55](../../../kjv/john/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, [John 6:55](../../../kjv/john/6/55), "*My Father* and *your* Father"; by
virtue of His being "*My* Father," He is also *your*
Father.
**darkness is past**—rather,
as in [1 John 2:17](../../../kjv/1-john/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.

**9-11.** 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 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 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" ([1 John 2:8](../../../kjv/1-john/2/8)).

**10.** 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, [John 11:9](../../../kjv/john/11/9);
[John 11:10](../../../kjv/john/11/10). 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."

**11. 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.

**12. little children**—*Greek,*
"little *sons,*" or "dear sons and daughters";
not the same *Greek* as in , "little *children,*" "infants" (in
age and standing). He calls ALL
to whom he writes, "little *sons*" (, *Greek;* [1 John 2:28](../../../kjv/1-john/2/28);
[1 John 3:18](../../../kjv/1-john/3/18); [1 John 4:4](../../../kjv/1-john/4/4);
[1 John 5:21](../../../kjv/1-john/5/21)); but only in [1 John 2:13](../../../kjv/1-john/2/13);
[1 John 2:18](../../../kjv/1-john/2/18) he uses the term "little
children," or "infants." Our Lord, whose Spirit John
so deeply drank into, used to His disciples ([1 John 2:18](../../../kjv/1-john/2/18)) the term "little sons," or *dear sons and
daughters;* but in [John 21:5](../../../kjv/john/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.

**13, 14.** 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 , 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* ([Matthew 11:27](../../../kjv/matthew/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, [1 John 2:13](../../../kjv/1-john/2/13);
[1 John 2:14](../../../kjv/1-john/2/14)). Many of them had
probably known *Jesus* in person, as well as by faith.

**14. 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,
[Isaiah 40:30](../../../kjv/isaiah/40/30); [Isaiah 40:31](../../../kjv/isaiah/40/31).
*Oral teaching* prepared these youths for the profitable use of
*the word* when *written.* "Antichrist cannot endanger
you ([1 John 2:18](../../../kjv/1-john/2/18)), nor Satan tear
from you *the word of God.*"
**the wicked one**—who, as
"prince of this world," enthrals "the world"
([1 John 2:15-17](../../../kjv/1-john/2/15-17); [1 John 5:19](../../../kjv/1-john/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].

**15. Love not the world**—that
*lieth in the wicked one* (), whom ye young men *have overcome.* Having once for
all, through *faith, overcome the world* ([1 John 4:4](../../../kjv/1-john/4/4);
[1 John 5:4](../../../kjv/1-john/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.

**16. 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: , "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 ([2 Samuel 11:2](../../../kjv/2-samuel/11/2)) and Achan
fell ([Joshua 7:21](../../../kjv/joshua/7/21)). Compare David's
prayer, [Psalms 119:37](../../../kjv/psalms/119/37); Job's
resolve, [Psalms 31:1](../../../kjv/psalms/31/1); [Matthew 5:28](../../../kjv/matthew/5/28).
The only good of worldly riches to the possessor is the beholding
them with the *eyes.* Compare [Matthew 5:28](../../../kjv/matthew/5/28), "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*
([Matthew 13:18-23](../../../kjv/matthew/13/18-23); [Mark 4:3-8](../../../kjv/mark/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,*" [Mark 4:3-41](../../../kjv/mark/4/3-41) (one manifestation of "the pride of life," the
desire to know above what God has revealed, [Mark 4:3-41](../../../kjv/mark/4/3-41), the pride of unsanctified knowledge).
**of**—does not spring *from*
"the Father" (used in relation to the preceding "little
children," [1 John 2:12](../../../kjv/1-john/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.

**17. 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 ([1 John 2:16](../../../kjv/1-john/2/16)).
**he that doeth the will of
God**—not his own *fleshly* will, or the will of the *world,*
but that of God ([1 John 2:3](../../../kjv/1-john/2/3);
[1 John 2:6](../../../kjv/1-john/2/6)), especially in respect
to *love.*
**abideth for ever**—"even
as God also abideth for ever" (with whom the godly is one;
compare [Psalms 55:19](../../../kjv/psalms/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" ([Proverbs 22:4](../../../kjv/proverbs/22/4)).

**18. Little children**—same *Greek*
as [1 John 2:13](../../../kjv/1-john/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 [1 John 2:13](../../../kjv/1-john/2/13) is: There are coming those seducers who are of the world
([1 John 4:5](../../../kjv/1-john/4/5)), and would tempt you
to go out from us ([1 John 2:19](../../../kjv/1-john/2/19))
and deny Christ ([1 John 2:22](../../../kjv/1-john/2/22)).
**as ye have heard**—from
the apostles, preachers of the Gospel (for example, [1 John 2:22](../../../kjv/1-john/2/22); and in the region of Ephesus, [Acts 20:29](../../../kjv/acts/20/29);
[Acts 20:30](../../../kjv/acts/20/30)).
**shall come**—*Greek,*
"cometh," namely, out of his own place. *Antichrist*
is interpreted in two ways: a false Christ ([Matthew 24:5](../../../kjv/matthew/24/5);
[Matthew 24:24](../../../kjv/matthew/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, [Matthew 24:24](../../../kjv/matthew/24/24), "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" ([Daniel 7:8](../../../kjv/daniel/7/8);
[Daniel 7:20](../../../kjv/daniel/7/20)); "the man of sin,
son of perdition" ([2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3));
"the beast ascending out of the bottomless pit" ([Revelation 11:7](../../../kjv/revelation/11/7);
[Revelation 17:8](../../../kjv/revelation/17/8)), or rather, "the
false prophet," the same as "the second beast coming up out
of the earth" ([Revelation 13:11-18](../../../kjv/revelation/13/11-18);
[Revelation 16:13](../../../kjv/revelation/16/13)).

**19. 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 ([1 John 1:3](../../../kjv/1-john/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 ([1 John 3:9](../../../kjv/1-john/3/9); [1 John 5:18](../../../kjv/1-john/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 [1 John 5:18](../../../kjv/1-john/5/18), "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.

**20. But**—*Greek,* "And."
He here states the means which they as believers have wherewith to
withstand. *Antichrists* (), 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,
[1 John 3:24](../../../kjv/1-john/3/24); [1 John 4:13](../../../kjv/1-john/4/13);
[1 John 5:6](../../../kjv/1-john/5/6)), which *they* ("ye"
is emphatical in contrast to those apostates, [1 John 5:6](../../../kjv/1-john/5/6)) have "from the Holy One, *Christ*" ([John 1:33](../../../kjv/john/1/33);
[John 3:34](../../../kjv/john/3/34); [John 15:26](../../../kjv/john/15/26);
[John 16:14](../../../kjv/john/16/14)): "the righteous"
([1 John 2:1](../../../kjv/1-john/2/1)), "pure" ([1 John 2:1](../../../kjv/1-john/2/1)), "the Holy One" ([1 John 2:1](../../../kjv/1-john/2/1)) "of God"; [1 John 2:1](../../../kjv/1-john/2/1). 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.

**21. but because ye know it, and
that,** &c.—Ye not *only know* what is the truth
(concerning the Son and the Father, ), 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.

**22. a liar**—*Greek,* "Who
is the liar?" namely, guilty of *the* lie just mentioned
([1 John 2:21](../../../kjv/1-john/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 ([1 John 2:21](../../../kjv/1-john/2/21)).

**23.** *Greek,* "Every
one who denieth the Son, hath not the Father either" ([1 John 4:2](../../../kjv/1-john/4/2);
[1 John 4:3](../../../kjv/1-john/4/3)): "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.

**24. Let that**—truth respecting
the Father and the Son, regarded as a seed not merely dropped in, but
having taken root ([1 John 3:9](../../../kjv/1-john/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* ([1 John 2:23](../../../kjv/1-john/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 [1 John 2:23](../../../kjv/1-john/2/23), "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.

**25. this is the promise**—*Eternal
life* shall be the permanent consummation of thus *abiding in
the Son and in the Father* ().
**he**—*Greek,*
"Himself," Christ, "the Son" (compare ).
**promised**— ([John 3:15](../../../kjv/john/3/15);
[John 3:36](../../../kjv/john/3/36); [John 6:40](../../../kjv/john/6/40);
[John 6:47](../../../kjv/john/6/47); [John 6:57](../../../kjv/john/6/57);
[John 17:2](../../../kjv/john/17/2); [John 17:3](../../../kjv/john/17/3)).

**26. These things**— ().
**have I written**—resumed
from [1 John 2:21](../../../kjv/1-john/2/21); [1 John 2:14](../../../kjv/1-john/2/14).
**seduce you**—that is, are
trying to seduce or lead you into error.

**27. 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 ).
**received of him**— (). 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, [Jeremiah 31:34](../../../kjv/jeremiah/31/34);
[John 6:45](../../../kjv/john/6/45); [John 16:13](../../../kjv/john/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**—
([1 John 2:24](../../../kjv/1-john/2/24), end); even as "the
anointing abideth in you." The oldest manuscripts read the
imperative, "*abide* in Him."

**28. little children**—*Greek,*
"little sons," as in ; 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," ; compare [1 John 3:21](../../../kjv/1-john/3/21);
[1 John 5:14](../../../kjv/1-john/5/14). In the Apocalypse
(written, therefore, BENGEL
thinks, subsequently), Christ's coming is represented as put off to a
greater distance.

**29.** *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, [1 John 2:29-3](../../../kjv/1-john/2/29-3).
**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 [1 John 2:29-62](../../../kjv/1-john/2/29-62)), and "the Son," [1 John 2:1](../../../kjv/1-john/2/1)
[1 John 2:23](../../../kjv/1-john/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"
[OEligCUMENIUS]. "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 [Luke 7:47](../../../kjv/luke/7/47);
[Luke 7:50](../../../kjv/luke/7/50): Her much love *evinced*
that her sins *were already* forgiven; not, were the *condition*
of her sins being forgiven.

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