Bible Heaven/Bible Heaven.iso/robertsn/rwp-1jo/1jo2.rwp

Text File | 1993-03-13 | 22KB | 383 lines

2:1 {My little children} (\teknia mou\). Tender tone with this
diminutive of \teknon\ (child), again in #2:12; 3:18|, but
\paidia\ in #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} (\hina mê hamartête\). Purpose (negative) clause
with \hina mê\ and the second aorist (ingressive, commit sin)
active subjunctive of \hamartanô\, to sin. John has no patience
with professional perfectionists (#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} (\ean tis
hamartêi\). Third-class condition with \ean\ and second aorist
(ingressive) active subjunctive again, "if one commit sin." {We
have} (\echomen\). Present active indicative of \echô\ in the
apodosis, a present reality like \echomen\ in #2Co 5:1|. {An
advocate} (\paraklêton\). See on »Joh 14:16,26; 15:26; 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 #Ro 8:31-39; Heb
7:25|). As \dikaios\ (righteous) Jesus is qualified to plead our
case and to enter the Father's presence (#Heb 2:18|).

2:2 {And he} (\kai autos\). He himself in his own person, both
priest and sacrifice (#Heb 9:14|). {The propitiation}
(\hilasmos\). Late substantive from \hilaskomai\ (#Lu 18:13; Heb
2:17|), in LXX, Philo, Plutarch, in N.T. only here and #4:10|.
Christ himself is the means of propitiation for (\peri\
concerning) our sins. See \hilastêrion\ in #Ro 3:15|. {For the
whole world} (\peri holou tou kosmou\). It is possible to supply
the ellipsis here of \tôn hamartiôn\ (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 (#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|).

2:3 {Hereby} (\en toutôi\). See this phrase also in #2:5;
3:16,19,24; 4:2,13; 5:2|. That is explained by the \ean\ clause,
"if we keep his commandments " (\ean têrômen\, condition of the
third class, \ean\ with present active subjunctive, "if we keep
on keeping"), the clause itself in apposition with \toutôi\
(locative case). {Know we that we know him} (\ginoskomen hoti
egnôkamen auton\). "Know we that we have come to know and still
know him," \egnôkamen\ the perfect active indicative of
\ginôskô\. 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
(\autou\, Christ's) commandments, thoroughly Johannine phrase (12
times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

2:4 {I know him} (\Egnôka auton\). Perfect active indicative with
recitative \hoti\ 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" (\ho mê
têrôn\, 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" (\pseustês\, just like Satan, #Joh 8:44|
and like #1Jo 1:8,10|), followed by the negative statement as in
#1:8,10|. There is a whip-cracker effect in John's words.

2:5 {But whoso keepeth} (\hos d' an têrêi\). Indefinite relative
clause with modal \an\ and the present active subjunctive,
"whoever keeps on keeping." {Verily} (\alêthôs\). 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} (\hê agapê tou theou teteleiôtai\). Perfect passive
indicative of \teleioô\, stands completed. Probably objective
genitive, our love for God, which is realized in absolute
obedience (Brooke). {Hereby} (\en toutôi\). That is by continuous
keeping of Christ's commandments, not by loud talk and loose
living.

2:6 {Himself also to walk} (\kai autos peripatein\). Present
active infinitive after \opheilei\ (ought), "Himself also to keep
on walking," a continuous performance, not a spasmodic spurt.
{Even as he walked} (\kathôs ekeinos periepatêsen\). Constative
aorist active indicative summing up the life of Christ on earth
with the emphatic use of the demonstrative \ekeinos\ in reference
to Christ as in #3:3,5,7,16; 4:17; Joh 7:11; 9:12,28; 19:21|.

2:7 {Beloved} (\agapêtoi\). First instance of this favourite form
of address in these Epistles (#3:2,21; 4:1,7; 3Jo 1,2,5,11|). {No
new commandment} (\ouk entolên kainên\). Not novel or new in kind
(\kainên\ as distinct from \neos\, new in time, for which
distinction see #Lu 5:33-38|). {But an old commandment} (\all'
entolên palaian\). Ancient as opposed both to \kainos\ and
\neos\. The Mosaic law taught love for one's neighbours and
Christ taught love even of enemies. {Which ye had} (\hên
eichete\). Imperfect active, reaching back to the beginning of
their Christian lives (\ap' archês\). They had heard it expressly
from Jesus (#Joh 13:34|), who, however, calls it "a new
commandment."

2:8 {Again a new commandment} (\palin entolên kainên\). 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 \palin\ 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} (\alêthes en autôi kai en
humin\). This newness is shown supremely in Christ and in
disciples when they walk as Jesus did (verse #6|). {Because}
(\hoti\). Explanation of the paradox. {Is passing away}
(\paragetai\). Present middle indicative of \paragô\, old verb,
to lead by, to go by (intransitive), as in #Mt 20:30|. Night does
pass by even if slowly. See this verb in verse #17| of the world
passing by like a procession. {True} (\alêthinon\). Genuine,
reliable, no false flicker. {Already shineth} (\êdê phainei\).
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 #1:5|.

2:9 {And hateth his brother} (\kai ton adelphon autou misôn\).
Sharp contrast between the love just described and hate. The only
way to walk in the light (#1:7|) is to have fellowship with God
who is light (#1:3,5|). So the claim to be in the light is
nullified by hating a brother. {Even until now} (\heôs arti\). Up
till this moment. In spite of the increasing light and his own
boast he is in the dark.

2:10 {Abideth} (\menei\). Present active indicative, continues in
the light and so does not interrupt the light by hating his
brother. {Occasion of stumbling} (\skandalon\). See on »Mt 13:41;
16:23| for this interesting word. It is a stumbling block or trap
either in the way of others (its usual sense), as in #Mt 18:7|,
or in one's own way, as is true of \proskoptô\ in #Joh 11:9| and
in verse #11| here. But, as Westcott argues, John may very well
have the usual meaning here and the other in verse #11|.

2:11 {Blinded} (\etuphlôsen\). First aorist active indicative of
\tuphloô\, 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 #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.

2:12 {I write} (\graphô\). Present active indicative, repeated
three times, referring to this Epistle. For "the name" see #3:23;
3Jo 1:7|. They were loyal to the name of Christ (#Mt 10:22|).
{Are forgiven} (\apheôntai\). Doric perfect passive indicative of
\aphiêmi\ (seen also in #Lu 5:20,23|) for the usual \apheintai\.
\Teknia\ (little children) probably includes all, as in verse
#1|.

2:13 {Fathers} (\pateres\). Those mature believers with long and
rich experience (\egnôkate\, ye have come to know and still
know). {Him which is from the beginning} (\ton ap' archês\). See
#1:1| as explaining this crisp description of the Word of life
(cf. #Joh 1:1-18|). {Young men} (\neaniskoi\). The younger
element in contrast to the fathers, full of vigor and conflict
and victory. {Ye have overcome the evil one} (\nenikêkate ton
ponêron\). Perfect active indicative of \nikaô\, a permanent
victory after conflict. The masculine article \ton\ shows that
the prince of darkness is the one defeated in this struggle, the
devil plain in #3:8,10| (#Joh 8:44; 13:2|).

2:14 {I have written} (\egrapsa\). 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 #13| and resumes here in verse
#14| with a reference to what he had previously written in verse
#13|. But that is needless ingenuity. It is quite in John's style
to repeat himself with slight variations. {The Father} (\ton
patera\). The heavenly Father as all of God's children should
come to know him. He repeats from verse #13| what he said to
"fathers." To the young men he adds \ischuroi\ (strong) and the
word of God abiding in them. That is what makes them powerful
(\ischuroi\) and able to gain the victory over the evil one.

2:15 {Love not the world} (\mê agapâte ton kosmon\). Prohibition
with \mê\ and the present active imperative of \agapaô\, either
stop doing it or do not have the habit of doing it. This use of
\kosmos\ is common in John's Gospel (#1:10; 17:14ff.|) and
appears also in #1Jo 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} (\ean tis agapâi\). Third-class
condition with \ean\ and present active subjunctive of \agapaô\
(same form as indicative), "if any keep on loving the world."
{The love of the Father} (\hê agapê tou patros\). Objective
genitive, this phrase only here in N.T., with which compare "love
of God" in #2:5|. In antithesis to love of the world.

2:16 {All that} (\pân to\). Collective use of the neuter singular
as in #5:4|, like \pân ho\ in #Joh 6:37,39|. Three examples, not
necessarily covering all sins, are given in the nominative in
apposition with \pân to\. "The lust of the flesh" (\hê epithumia
tês sarkos\, subjective genitive, lust felt by the flesh) may be
illustrated by #Mr 4:19; Ga 5:17|. So the genitive with \hê
epithumia tôn ophthalmôn\ (the lust of the eyes) is subjective,
lust with the eyes as organs as shown by Jesus in #Mt 5:28|. The
use of the "movies" today for gain by lustful exhibitions is a
case in point. For \alazoneia\ see on »Jas 4:16|, the only other
N.T. example. \Alazôn\ (a boaster) occurs in #Ro 1:30; 2Ti 3:2|.
\Bios\ (life) as in #3:17| is the external aspect (#Lu 8:14|),
not the inward principle (\zôê\). David Smith thinks that, as in
the case of Eve (#Ge 3:1-6|) and the temptations of Jesus (#Mt
4:1-11|), these three sins include all possible sins. But they
are all "of the world" (\ek tou kosmou\) in origin, in no sense
"of the Father" (\ek tou patros\). The problem for the believer
is always how to be in the world and yet not of it (#Joh
17:11,14ff.|).

2:17 {Passeth away} (\paragetai\). "Is passing by" (linear
action, present middle indicative), as in verse #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 (\poiôn\ present active
participle of \poieô\) the will of God "abides for ever" (\menei
eis ton aiôna\) "amid the flux of transitory things" (D. Smith).

2:18 {It is the last hour} (\eschatê hôra estin\). This phrase
only here in N.T., though John often uses \hôra\ for a crisis
(#Joh 2:4; 4:21,23; 5:25,28|, 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 #28| John makes it plain
that the \parousia\ 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} (\kathôs êkousate\).
First aorist active indicative of \akouô\. {Antichrist cometh}
(\antichristos erchetai\). "Is coming." Present futuristic or
prophetic middle indicative retained in indirect assertion. So
Jesus taught (#Mr 13:6,22; Mt 24:5,15,24|) and so Paul taught
(#Ac 20:30; 2Th 2:3|). These false Christs (#Mt 24:24; Mr 13:22|)
are necessarily antichrists, for there can be only one. \Anti\
can mean substitution or opposition, but both ideas are identical
in the word \antichristos\ (in N.T. only here, #2:22; 4:3; 2Jo
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} (\gegonasin\). Second perfect
active indicative of \ginomai\. {Many antichrists} (\antichristoi
polloi\). Not just one, but the exponents of the Gnostic teaching
are really antichrists, just as some modern deceivers deserve
this title. {Whereby} (\hothen\). By the fact that these many
antichrists have come.

2:19 {From us} (\ex hêmôn\) {--of us} (\ex hêmôn\). The same
idiom, \ex\ and the ablative case (\hêmôn\), but in different
senses to correspond with \exêlthan\ (they went out from our
membership) and \ouk êsan\ (they were not of us in spirit and
life). For \ex\ in the sense of origin see #Joh 17:15|, for \ex\
in the sense of likeness, #Joh 17:14|. {For if they had been of
us} (\ei gar ex hêmôn êsan\). Condition of second class with \ei\
and imperfect tense (no aorist for \eimi\). {They would have
continued} (\memenêkeisan an\). Past perfect of \menô\, to
remain, without augment, with \an\ in apodosis of second-class
condition. {With us} (\meth' hêmôn\). In fellowship, for which
see \meta\ in #1:3|. They had lost the inner fellowship and then
apparently voluntarily broke the outward. {But they went}
(\all'\). Ellipsis of the verb \exêlthan\ above, a common habit
(ellipse) in John s Gospel (#1:8; 9:3; 13:18; 15:25|). {That they
might be made manifest} (\hina phanerôthôsin\). Purpose clause
with \hina\ and the first aorist passive subjunctive of
\phaneroô\, for which verb see #Joh 21:1; Col 3:4|. See #2Co 3:3|
for the personal construction with \hoti\ as here. {They all are
not} (\ouk eisin pantes\). Not just some, but all, as in #2:21;
3:5|. These antichrists are thus revealed in their true light.

2:20 {Anointing} (\chrisma\). Old word for result (\mat\) and for
the material, from \chriô\, to anoint, perhaps suggested by the
use of \antichristoi\ in verse #18|. Christians are "anointed
ones," \christoi\ in this sense, with which compare #Ps 105:15|:
"Touch not my anointed ones" (\mê hapsêsthe tôn christôn mou\).
These antichrists posed as the equals of or even superior to
Christ himself. But followers of Christ do have "the oil of
anointing" (\to elaion tou chrismatos\, #Ex 29:7|), the Holy
Spirit. This word in the N.T. only here and verse #27|. Later the
term was applied to baptism after baptismal remission came to be
taught (Tertullian, etc.). {From the Holy One} (\apo tou
hagiou\). They receive this anointing of the Holy Spirit from the
Anointed One, Jesus Christ (the Holy One). Cf. #Joh 6:69; Ac
3:14|. {And ye know all things} (\kai oidate panta\). But the
best MSS. read \pantes\ rather than \panta\, "Ye all know it."
This anointing is open to all Christians, not just a select few.

2:21 {I have not written} (\ouk egrapsa\). Not epistolary aorist
(#2:14|), but a reference to what he has just said. {And because
no lie is of the truth} (\kai hoti pân pseudos ek tês alêtheias
ouk estin\). Not certain whether \hoti\ here is causal (because)
or declarative (that). Either makes sense. Note the idiomatic use
of \ek\ and \pân--ouk=ouden\ (no) as in verse #19|.

2:22 {The liar} (\ho pseustês\). The liar (with the article) _par
excellence_. Rhetorical question to sharpen the point made
already about lying in #1:6,10; 2:4,21|. See #5:5| for a like
rhetorical question. {But} (\ei mê\). Except, if not. {That
denieth that Jesus is the Christ} (\ho arnoumenos hoti Iêsous ouk
estin ho Christos\). Common Greek idiom for \ouk\ to appear after
\arneomai\ like redundant \mê\ in #Lu 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 \aeon\, they held) like the modern Jesus or Christ
controversy. {This is the antichrist} (\houtos estin ho
antichristos\). The one just mentioned, Cerinthus himself in
particular. {Even he that denieth the Father and the Son} (\ho
arnoumenos ton patera kai ton huion\). This is the inevitable
logic of such a rejection of the Son of God. Jesus had himself
said this very same thing (#Joh 5:23f.|).

2:23 {Hath not the Father} (\oude ton patera echei\). "Not even
does he have the Father" or God (#2Jo 1:9|). {He that confesseth
the Son} (\ho homologôn ton huion\). Because the Son reveals the
Father (#Joh 1:18; 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 (#Mt
10:32; Lu 12:8|).

2:24 {As for you} (\humeis\). Emphatic proleptic position before
the relative \ho\ and subject of \êkousate\, a familiar idiom in
#Joh 8:45; 10:29|, etc. Here for emphatic contrast with the
antichrists. See #1:1| for \ap' archês\ (from the beginning).
{Let abide in you} (\en humin menetô\). Present active imperative
of \menô\, to remain. Do not be carried away by the new-fangled
Gnostic teaching.

2:25 {And this is the promise} (\kai hautê estin hê epaggelia\).
See #1:5| for the same idiom with \aggelia\ (message). This is
the only instance of \epaggelia\ in the Johannine writings. Here
"the promise" is explained to be "the life eternal" (#1:2|). In
#Ac 1:4| the word is used for the coming of the Holy Spirit. {He
promised} (\autos epêggeilato\). First aorist middle indicative
of \epaggellô\. \Autos\ (he) is Christ as is seen in #3:3| by
\ekeinos\.

2:26 {Concerning them that would lead you astray} (\peri tôn
planôntôn humas\). "Concerning those that are trying to lead you
astray" (conative use of the present active articular participle
of \planaô\. See #1:8| for this verb. John is doing his part to
rescue the sheep from the wolves, as Paul did (#Ac 20:29|).

2:27 {And as for you} (\kai humeis\). Prolepsis again as in verse
#24|. {Which ye received of him} (\ho elabete ap' autou\). Second
aorist active indicative of \lambanô\, a definite experience,
this anointing (\chrisma\), from Christ himself as in verse #20|.
This Paraclete was promised by Christ (#Joh 14:26; 16:13ff.|) 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} (\hina tis didaskêi humas\). Sub-final use of \hina\
and the present active subjunctive of \didaskô\, "that any one
keep on teaching you." {Teacheth you} (\didaskei humas\). 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; 16:12-15|). Yet they need to be reminded of
what they already know to be "true" (\alêthes\) and "no lie"
(\ouk estin pseudos\), according to John's habit of positive and
negative (#1:5|). So he exhorts them to "abide in him" (\menete
en autôi\, imperative active, though same form as the
indicative). Precisely so Jesus had urged that the disciples
abide in him (#Joh 15:4f.|).

2:28 {And now} (\kai nun\). John tenderly repeats the
exhortation, "keep on abiding in him." {If he shall be
manifested} (\ean phanerôthêi\). Condition of third class with
\ean\ and first aorist passive subjunctive as in verse #19; Col
3:3|. A clear reference to the second coming of Christ which may
be at any time. {That we have boldness} (\hina schômen
parrêsian\). Purpose clause with \hina\ and the ingressive second
aorist active subjunctive of \echô\, "that we may get boldness."
{And not be ashamed} (\kai mê aischunthômen\). Likewise negative
purpose (after John's fashion) with \mê\ and the first aorist
passive subjunctive of \aischunô\, to put to shame. {Before him}
(\ap' autou\). "From him," as if shrinking away from Christ in
guilty surprise. See #2Th 1:9| for this use of \apo\ (from the
face of the Lord).

2:29 {If ye know} (\ean eidête\). Third-class condition again
with \ean\ and second perfect active subjunctive of \oida\. If ye
know by intuitive or absolute knowledge that Christ (because of
verse #28|) is righteous, then "ye know" or "know ye"
(\ginôskete\ either indicative or imperative) by experimental
knowledge (so \ginôskô\ means in contrast with \oida\). {Is
begotten} (\gegennêtai\). Perfect passive indicative of \gennaô\,
stands begotten, the second birth (regeneration) of #Joh 3:3-8|.
{Of him} (\ex autou\). Plainly "of God" in verse #9| and so
apparently here in spite of \dikaios\ referring to Christ. Doing
righteousness is proof of the new birth.