1 John 2:1. Τεκνία μου, my little children) The diminutive, used as a mark of love. Now for the first time he names those to whom he writes.—ταῦτα, these things) which follow.—ἵνα μὴ ἁμάρτητε, that ye sin not) μὴ, lest, to be pronounced with emphasis. He fortifies their minds beforehand, lest they should abuse his discourse concerning reconciliation to a license for sinning. There is in this place προθεραπεία, a precautionary warning; and a similar ἐπιθεραπεία,1 an after-qualification of his previous words, ch. 1 John 5:18, note. All the Divine purposes, words, and judgments, have for their aim to oppose sin, either to prevent its commission, or to destroy it.—ἐάν τις ἁμάρτῃ, if any man sin) and lose the confidence of asking for himself; respecting which, see John 16:26.—παράκλητον, an advocate) who pleads our cause, so that the Father may not turn away His love from us.—δίκαιον, the righteous) 1 John 2:29. Jesus Christ, in the presence of the Father, at His right hand, chiefly from [owing to His] access to Him, having offered a sacrifice for sins, is called The Righteous, John 16:10. His righteousness takes away our sin: and it is not itself lessened from this circumstance, that He is the Advocate for sinners: Isaiah 53:11-12.

1 John 2:2. Αὐτὸς, He Himself) This word forms an Epitasis [See Append. on this figure]: a most powerful Advocate, because He Himself is the propitiation.—ἰλασμός ἐστι, is the propitiation) The word ἰλασμός, and ἐξιλασμὸς, is of frequent occurrence in the Septuagint: it denotes a propitiatory sacrifice: ch. 1 John 4:10; comp. 2 Corinthians 5:21 : that is, the Saviour Himself. There had been therefore enmity (offence) between God and sinners.—ἡμῶν, of us) the faithful. There is no reference here to the Jews; for he is not writing to the Jews: ch. 1 John 5:21.—περὶ ὅλου) respecting (for) the sins of the whole world. If he had said only, of the world, as ch. 1 John 4:14, the whole must have been understood: now, since of the whole is expressed, who dares to put any restriction upon it? ch. 1 John 5:19. The propitiation is as widely extended as sin.

1 John 2:3. Ἐν τούτῳ γινώσκομεν) In this we know; that is, it is thus, and thus only, that there is true knowledge in us. We know, that we know: a reflex knowledge. Spiritual marks of discernment [Gnorismata, characteristic marks] are often given in this Epistle: manifest, we know, ch. 1 John 3:10; 1 John 3:14; 1 John 3:19. The Gnostics are refuted, who boasted of knowledge, but threw aside obedience.—ὅτι ἐγνώκαμεν αὐτὸν, that we know Him) as He is, the Advocate, the righteous, the propitiation. So 1 John 2:4; 1 John 2:13-14; Isa., the passage cited above.—ἐντολὰς, precepts) concerning faith and love.—τηρῶμεν, we keep) John 8:51, note.

1 John 2:5. Αὐτοῦ τὸν λόγον, His word) the word of Jesus Christ respecting the Father: ch. 1 John 1:5. The precepts are many; the word is one.—ἀληθῶς, in truth) It is not a lie or vain boasting. This adverb has great force at the beginning of the clause.—ἡ ἀγάπη τοῦ Θεοῦ, the love of God) towards man, reconciled to us by Christ.—τετελείωται, is made perfect) Having obtained perfect rule, it is also perfectly known: ch. 1 John 4:12.—ἐν τούτῳ, in this) There is a reference to the preceding words, but whoso keepeth, as ch. 1 John 4:6, from this.—ἐν αὐτῷ ἐσμεν, we are in Him) Synonyms, with progressive gradation: to know Him; to be in Him; to abide in Him: 1 John 2:6, knowledge; fellowship; constancy.

1 John 2:6. Μένειν, that he abideth) This word is of frequent occurrence in ch. 2, 3 and 4. It implies a condition which is lasting, without intermission and without end.—ὀφείλει, he ought) by the force of that Divine example. Thus, we ought, ch. 1 John 3:16, 1 John 4:11.—καθὼς ἐκεῖνος, even as He) He, whom we formerly saw. Thus, as He, etc., ch. 1 John 3:3; 1 John 3:5; 1 John 3:7; 1 John 3:16, 1 John 4:17. Believers readily supply the name; since they have a breast filled with the remembrance of the Lord.—περιεπάτησε, walked) while He was in the world.

1 John 2:7. Ἀπʼ ἀρχῆς, from the beginning) the time when you first heard the Gospel of Christ: 1 John 2:24, ch. 1 John 3:11.—ὁ λόγος, the word) 1 John 2:5.—ὃν ἠκούσατε, which ye heard) John did not deem it necessary to repeat this word, as already known. He frequently says, ye have heard, for they had heard, before even the apostles wrote.

1 John 2:8. Ἐντολὴν καινὴν, a new precept) which is now first written to you in this Epistle. This passage savours of the fulness of the Spirit in the apostle.—ὃ ἐστιν ἀληθὲς, that which is truth) Truth, substantively, as in 1 John 2:27, where truth and a lie are opposed to each other. Thence also ὃ is put for ἣ, that is, the commandment (ἐντολή). The sense is: the commandment, or precept, is truth; that is, the darkness truly passes away, etc. As in 1 John 2:7, to the word old, so in this ver., to the word new, its definition is immediately subjoined, what is the old, and what is the new. The old is that which we had from the beginning: the new is that which is true in Jesus Christ and in us. The difference of time in the words, ye had, and it is, tends to this. In Christ all things are always true, and were so from that beginning; but in Christ and in us, conjointly, the precept is then truth, when we acknowledge the truth, which is in Him, and have the same flourishing in us. John praises the present state of those to whom he writes, as one even more highly favoured than that very state which they had had at the beginning of their hearing the Gospel, as Romans 13:11-12; whence also the old precept could with pleasantness be proposed to them under a new method.—ὅτ because. This is that precept, the love of a brother, from the light. Hence at the beginning of 1 John 2:9 therefore is to be understood. Comp. ch. 1 John 1:5-6.—παράγεται) He does not say παράγει, passes by, but παράγεται, is caused to pass, is changed, so that at length it is absorbed. The same word is used, 1 John 2:17, where it is opposed to abiding. Thus Ezra 9:2, Septuagint, παρήχθη σπέρμα τὸ ἅγιον, the holy seed was transferred, or caused to pass to the nations, and was mingled with them. Herodian: ὄνομα παραχθὲν, a name changed, transferred from another, or to another.—Book I., ch. 16, and V. 7. The present is to be observed, as in shineth.—τὸ φῶς τὸ ἀληθινὸν, the true light) Jesus Christ: John 1:9.—ἤδη) now, with you; but it will shine the more for ever: 1 John 2:28. Comp. until now, 1 John 2:9.—φαίνει, shineth) On this account it was now less needful for John to bring forward the prophets in his Epistles than it was for Peter; whose 2d Epistle, 2 Peter 1:19, comp. respecting the day and the morning star. Peter, with his Epistles, stands about midway between the suffering of Christ and the close of the life of John.

1 John 2:9. Ἐν τῷ φωτὶ, in the light) as it were in his own element. Thus in, 1 John 2:11.—ἀδελφὸν, a brother) a believer: 3 John 1:3; 3 John 1:5; 3 John 1:10. The very title contains the cause of love.

1 John 2:10. Σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν, there is no occasion of stumbling in him) The contrary is in 1 John 2:11, has blinded. But the notion of the one is supplied from the other: in him who loves, there is neither blindness nor an occasion of stumbling: in him who does not love, there is both blindness and an occasion of stumbling. He who hates his brother, is a stumbling-block to himself, and stumbles against himself and everything within and without: he who loves, has a path free from obstacles.

1 John 2:11. Ὁ δὲ μισῶν, but he who hates) A direct opposition. Where there is not love, there is hatred; the heart is not empty.—ποῦ, where) and whither.—ἐτύφλωσε, has blinded) Darkness not only surrounds him, but has also blinded him.

1 John 2:12. Ἔγραψα ὑμῖν, τεκνία, I have written to you, my sons) John, throughout the whole of the Epistle, and in this chapter, calls all to whom he writes, τεκνία, sons; but in 1 John 2:13-27, he particularly divides them into fathers, young men, and παιδία, or children. Wherefore τεκνία and παιδία are not synonymous. Writing to τεκνία, his sons, ch. 1 John 2:1, he says, at the beginning of the paragraph, I write, 1 John 2:1 (comp. 1 John 2:7-8); and here, at the conclusion, he sub joins, I have written; not changing the things already mentioned, but confirming them again and again: 1 John 2:12. Comp. 1 Peter 5:12, I have written. Thence he suitably addresses three degrees of age, which are according to nature, but variously imbued with grace: and he addresses as fathers, those who had witnessed the time of Jesus Christ engaged on earth: as young men, those who, having overcome the wicked one, ought also boldly to have subdued the world lying in the wicked one, and the lust of the world: as παιδία, little children, those whom, after the departure of the fathers and the young men, the last hour was unexpectedly[1] coming upon, and in it Antichrist. This address has a proposition or statement, and a discussion of the subject. In the statement he says: I write to you, fathers: I write to you, young men: I write to you, παιδία, little children: 1 John 2:13; but in the discussion of the subject, he says, I have written to you, fathers, 1 John 2:14 : I have written to you, young men, 1 John 2:14-17 : I have written to you, παιδία, little children, 1 John 2:18-27; the word, I have written, being itself twice inserted at 1 John 2:21; 1 John 2:26. The method of these passages very closely resembles that of the beginning and conclusion of the Epistle: for ch. 1 John 1:4, he uses the verb, of writing, in the present tense; but in ch. 1 John 5:13 he says, I have written. Having ended the threefold address, he returns to them collectively, again addressing them as τεκνία, beloved sons, 1 John 2:28. From this division the various readings in 12th[2] and following verses, noticed in the Apparatus, are more easily refuted.—ὑμῖν, to you) The doctrine of the remission of sins belongs to the fathers also, respecting whom we have just spoken.—ἀφέωνται, are remitted) The apostle puts this summing up of the things which he has hitherto treated of, proceeding to other things which are built upon the remission of sins as a foundation.—διὰ) on account of.—αὐτοῦ, of Himself) Jesus Christ.

[1] Occupo, like φθάνω, used in the sense of taking by surprise. He warns them that the last time, in which Antichrist should appear, was about to come. The last time was in a certain sense already come, but its decided development was to be after the death of the fathers and young men.—T.

[2] Inferior authorities read παιδία for τεκνία in 1 John 2:13.—E.

1 John 2:13. Ὅτι, because) Thus three times: comp. 1 John 2:12; 1 Peter 5:12, where the sense of because is explained by an accusative with an infinitive, which is more clear. He proposes three subjects, and will shortly treat of them; and he here represents [gives at once] the summaries of those subjects, of which he is about to treat.—ἐγνώκατε, ye have known) a heavenly Father, in preference to fathers of flesh.—τὸν Πατέρα, the Father) and so all things, 1 John 2:20.

1 John 2:14. Ἔγραψα, I have written) In 1 John 2:13-14, he passes from I write to I have written: and not without reason. For by transposing the verb of writing from the present to the past, he suggests a most strong admonition.—ὅτι) because.—ἐγνώκατε τὸν ἀπʼ ἀρχῆς, ye have known Him who is from the beginning) He who is from the beginning is Jesus Christ. Ἀρχὴ is not the beginning of the Gospel, but the beginning of all things: ch. 1 John 1:1, note. Artemon objects, that God the Father might also be thus spoken of: Part ii. c. 13. I reply, Why not? But the figure Antonomasia is frequently employed by John, when he speaks of Christ. Comp. 1 John 2:20. The fathers, as well as the apostle, were already alive at that time, in which Jesus Christ had been conspicuous on earth: and some of them, as it is probable, had known Him both in person and by faith. Comp. ch. 1 John 3:6, note; 1 Corinthians 15:6; Matthew 13:16. Certainly all had known Him by faith, and had seen that golden age of the Church, to which the age of the younger men, who ought to avoid antichrists, is opposed. John repeats this clause from the preceding verse, without the addition of more words, subjoining to the statement a treatment of the subject equally brief, and using modesty towards the fathers, to whom it was not necessary that many things should be written. The knowledge of even these respecting Christ is very great, comprising all things. Knowledge is assigned to fathers and children; strength to young men.—ἰσχυροὶ, strong) Other young men are strong in body; you, in faith.—ὁ λόγος τοῦ Θεοῦ, the Word of God) from which is strength: ch. 1 John 4:4.—ἐν ὑμῖν μένει, abideth in you) Nor can the Evil One tear it away from you, nor does Antichrist endanger you.—τὸν πονηρὸν, the Evil One) who especially lies in wait for youth. John appears to refer to a certain remarkable instance of virtue exhibited by the young men to whom he writes. Of this nature was their constancy in confession in the persecution of Domitian; and also the return of that young man, whom the apostle, with the greatest gentleness, led back from robbery to repentance (although the apostle made that expedition not until he had returned from Patmos: comp. 1 John 2:22, note), as it is most pleasantly described by Clement of Alexandria, in his treatise, What rich man can be saved? ch. 42; by Eusebius, Eccle. Hist., Book iii. 20; and by Chrysostom, in his 1st Exhortation to the fallen Theodore, ch. 11.

1 John 2:15. Μὴ ἀγαπᾶτε τὸν κόσμον, love not the world) This has special reference to you, young men. Follow up your victory against the wicked one, in whom the world lies: ch. 1 John 5:19.—οὐκ ἔστιν, is not) Contraries do not exist together.—ἡ ἀγάπη τοῦ Πατρὸς) the love of the Father towards His children, and filial love [of the children] towards the Father.

1 John 2:16. Πᾶν—ἡ ἐπιθυμία τῆς σαρκὸς, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου, all—the lust of the flesh, and the lust of the eyes, and the pride of life) The world contains all these, and nothing besides them. The lust of the flesh means those things, on which the senses of enjoyment, as they are termed, viz. the taste and touch, feed. The lust of the eyes means those things, by which the senses of investigation, the eye or sight, hearing and smelling, are occupied. Ἀλαζονεία is arrogant pomp, when any one assumes too much to himself either in words or in actions. See Raphel. It is also comprised under the word, lust, in the next verse: and therefore arrogance of life, is that which leads forth lust abroad, and diffuses it more largely into the world, so that a man wishes to be as great as possible in food, in dress, in plate, in furniture, in buildings, in estates, in servants, in his retinue, in his equipage, in his offices, etc. Comp. Revelation 18:12-13. Chrysostom, in the passage referred to above, speaks of τὸν τύφον τὸν βιωτικὸν, the vanity of life, and τὴν φαντασίαν τοῦ βίου, the display of life: where he relates a youthful example of such insolence overcome by sacred love. Either kind of lust is the little fire (spark); arrogance is the conflagration. Even those who do not love arrogance of life, may possibly pursue the lust of the eyes; and they who have overpowered this, yet frequently retain the lust of the flesh: for this prevails in the greatest degree, and to the widest extent, among the poor, the middle classes, and the powerful; even among those who appear to exercise self-denial: and again, unless it is overcome, a man easily advances from it to the lust of the eyes, where he has the means [materials for it]; and from this to pride of life, where he has the opportunity [resources]. The second is included in the third, and the first in the second. The three cardinal vices, pleasure, avarice, and pride, do not coincide with these three; but yet they are comprised in them. Comp. Luke 8:14; Deuteronomy 17:16-17; Matthew 4:3; Matthew 4:6; Matthew 4:9. And youth is especially commanded to avoid these three, comp. 2 Timothy 2:22, since it might abuse its great vigour. Ecclesiastes 12.

1 John 2:17. Καὶ, and) An abbreviated expression: that is, the world passeth away, and the lust thereof, and he also who loves the world; but God, and he who doeth, etc.—ποιῶν, doing) as the love of the Father brings with it [requires of necessity].—τὸ θέλημα, the will) This will requires from us self-restraint, temperance, modesty, which are contrary to the world.—μένει, abideth) and has abiding goods, truly to be wished for, opposed to those three mentioned before; namely, riches, and glory, and life: Proverbs 22:4.—καθὼς καὶ ὁ Θεὸς μένει εἰς τὸν αἰῶνα, even as God also abideth for ever) A various reading of great beauty, and undoubtedly true. It is found in Latin fathers of no mean authority.[3]

[3] Nevertheless it is not marked either in the margin of the larger Ed., or in the context of the Germ. Version (but only in a note). In fact, it wants the authority of Greek MSS. and Editions in its support.—E. B.

Cypr. and Lucifer add the words, “Quomodo et Deus manet in æternum.”—E.

1 John 2:18. Παιδία, little children) See on 1 John 2:12. The doctrine respecting antichrist is not beyond the capacity of a more tender age: 2 John 1:7, note. Whence also the eleventh Catechesis, or Lecture to beginners, of Cyril treats of antichrist.—ἐσχάτη, the last) not with respect to all times of the world, but in the antithesis of children to fathers and to young men.[4]—καὶ καθὼς, and even as) and it is so, even as ye have heard, namely, that antichrist comes; and, indeed, already there are many, etc. There is a similar ellipsis, 1 John 2:27, note.—ἠκούσατε, ye have heard) ch. 1 John 4:3.—ὅτι, that) The particle is not redundant. The language is more distinct by the use of ὅτι, that, appended to it.—ὁ ἀντίχριστος, antichrist) The Spirit had predicted the falling away of many from the truth of Christ Jesus the Son of God; but John does not use the word antichrist in the singular number except in the 1st Epistle, 1 John 2:18; 1 John 2:22, 1 John 4:3, in the 2d Epistle 1 John 2:7 : he does not introduce it at all in the 3d Epistle, in his Gospel, or in the Apocalypse; nor does any other writer of the New Testament use it. Whether the phraseology of the apostles or the language of the faithful led to the introduction of that word, John, about to cut off [guard against] the errors which might arise, wishes mention to be made not only of antichrist, but also of antichrists: and when he speaks of antichrist, or the spirit of antichrist, or a deceiver and antichrist, though he speaks in the singular number, he designs to point out all who are deceivers and enemies of the truth. The faithful had heard that the spirit of antichrist, and antichrist himself, should come. John acknowledges that, and adds, that the spirit of antichrist is now already in the world, that now there had arisen many antichrists. And as Christ is sometimes spoken of for Christianity, so antichrist is spoken of for antichristianity, or the doctrine and multitude of men opposed to Christ. There is in particular one remarkable adversary, who is called the Horn speaking great things, Daniel 7:8; Daniel 7:20; the man of sin, etc., 2 Thessalonians 2:3-4; a beast ascending out of the bottomless pit, Revelation 11:7; Revelation 17:8; but he indeed appears to be called by the same name of antichrist, rather in accordance with ecclesiastical usage, ancient and modern, than in accordance with the sense of the apostle. Comp. H. More’s Synopsis of Prophecy, Book 1st, Ch. i. 4. John so admits that antichrist even then was come, as to teach, that not one only, but many antichrists had come; a matter which he considers of greater consequence and more disastrous. The whole class of those, who have any good or evil disposition, is often expressed in the singular number with the article. Ὁ ἀγαθὸς ἄνθρωπος, the good man [every man that is good], etc. Matthew 12:35; Matthew 18:17; 1 Peter 4:18; Titus 2:8; John 10:10; John 10:12; and so everywhere, especially in Proverbs, also 1 John 4:2-3; 1 John 4:6. Thus ὁ ψεύστης, ὁ πλάνος, ὁ ἀντίχριστος, the liar, the deceiver, antichrist, ch. 1 John 2:22; 2 John 1:7. Therefore antichrist, or antichristianity, has propagated itself from the close of John’s life through the whole course of ages, and still remains until that great adversary arises.—ἔρχεται) comes, from another place. The antithesis is, “Many antichrists have arisen,” viz. from us, 1 John 2:19. Comp. Acts 20:29-30.—καὶ νῦν) καὶ, and: νῦν, Lat. hodie, to-day, Germ, würklich, actually. This is opposed to mere previous hearing [of antichrists].—ὅθεν—ἐστὶν, whence—it is) Hence the necessity of the admonition follows.

[4] There were three hours or seasons in all, of which the one both began after the other, and conjointly with continuous career inclined towards the end. The hour of the fathers and also of the youths was immediately completed. Hence it is to the little children that John says, “It is the last hour.” In this the last hour we all even still live.—V. g.

1 John 2:19. Ἐξῆλθον, they went out) The antithesis is, they would have remained.—εἰ γὰρ, for if) One who is truly faithful does not easily fall away: ch. 1 John 3:9, 1 John 5:18.—ἀλλʼ ἵνα, but that) that is, but they went out, that, etc.

1 John 2:20. Καὶ ὑμεῖς χρισμα ἔχετε ἀπὸ τοῦ ἁγίου, and ye have an unction from the Holy One) An abbreviated expression (as John 1:18; John 14:10, notes), with this meaning: you have an anointing (a chrism) from Christ; you have the Holy Spirit from the Holy One. But the title of anointing (chrism) has an allusion to the name of antichrist, in an opposite sense: 1 John 2:18; ὁ χρίσας, Θεός, He who hath anointed us is God, 2 Corinthians 1:21; Χριστὸς, Christ, the Anointed, is the Son of God, Acts 4:26-27; Χρίσμα, the anointing, is the Holy Spirit; Hebrews 1:9. Τὰ παιδία, the little children, have this spiritual anointing; for together with baptism, which they received, was joined the gift of the Holy Spirit; and for the sake of signifying this, it appears to have been a subsequently received practice, from this very passage, for the bodies of the baptized to be anointed with oil. See Suicer’s Thesaurus on the word χρίσμα. He speaks respecting the Holy Spirit more plainly, ch. 1 John 3:24, 1 John 4:13, 1 John 5:6. For this is often the custom of John, to touch upon any subject immediately, intending to handle it more plainly and fully after some interval. Thus, is born, 1 John 2:29, comp. with ch. 1 John 3:9; thus, liberty or confidence, ch. 1 John 3:21, comp. with ch. 1 John 5:14.—ἀπὸ τοῦ ἁγίου, from the Holy One) the Righteous, 1 John 2:1; 1 John 2:29; the Son of God, John 10:36. See respecting the anointing of the most Holy, Daniel 9:24. Formerly there was a sacred ointment of a material nature, Exodus 30:25; now it is of a spiritual kind.—καὶ) and from thence.—πάντα) all things, which it is most needful for you to know. Seducers were to be repelled with this answer: just as a prudent man answers an importunate vender, I want nothing.

1 John 2:21. Ἔγραψα, I have written) He did that at the end of 1 John 2:13.—ὅτι, because) Thus 1 John 2:13, note. The address is very confirmatory: Be assured that ye know: comp. 1 John 2:3.—τὴν ἀλήθειαν) the truth, respecting the Son, and so respecting the Father: the verse cited above.—πᾶν ψεῦδος, every lie) The truth is altogether true, and nourishes no falsehood.

1 John 2:22. Τίς; who?) Thus, who? ch. 1 John 5:5.—ὁ ψεύστης) ὁ has a force relative to the abstract, a lie, 1 John 2:21; that is, who is guilty of that lie and imposture?—ὅτι, that) The chief truth is, that Jesus is the Christ: John 20:31. In the Acts, Paul continually demonstrated this main point; and in his Epistles he presupposed it. John often makes mention of this main point in his Gospel, and in this and the following Epistle. From which it may be inferred that these books were not written by him altogether at the close of his life.—ὁ ἀντίχριστος, antichrist) 1 John 2:18. The truth respecting Jesus, that He is the Christ, that He is the Son of God and is come in the flesh, must be held in its integrity. He who denies one part respecting Jesus, does not hold both Him, in His completeness, and the Father at the same time. The spirit of antichrist, and antichrist has done and does this.—τὸν Πατέρα καὶ τὸν Υἱὸν, the Father and the Son) that is, the Son, and therefore the Father.

1 John 2:23. Πᾶς, every one) even though he does not think that he also denies the Father.—ἔχει, has) in acknowledgment and fellowship: 2 John 1:9.

1 John 2:24. Ὑμεῖς, you) There is an antithesis in the pronoun: therefore a transposition is used, as in 1 John 2:27.—ὅ) that which, respecting the Father and the Son.—ἠκούσατε, ye have heard) This is to be pronounced with emphasis.—μενέτω, let it abide) He uses exhortation. Wherefore, if it abides, has this meaning; If you shall be of the character of those in whom it abides.—ὃ ἀπʼ ἀρχῆς, that which is from the beginning) Now this is to be pronounced with emphasis.—καὶ ὑμεῖς, ye also) in your turn. Thus, in you, in Him, 1 John 2:27.

1 John 2:25. Αὐτὸς, He) The Son: 1 John 2:27-28.—ἡμῖν) to us, if we abide in Him.—τὴν ζωὴν, life) The construction follows the verb going before, He hath promised. The sense is, the promise is life eternal.

1 John 2:26. Ταῦτα ἔγραψα, These things have I written) these things from 1 John 2:21. John, as his practice is, begins and concludes with the same form of words; and having as it were ended his parenthesis, he continues the 20th verse in the 27th.—πλανώντων, them who seduce) that is, endeavour to seduce you.

1 John 2:27. Καί ὑμεῖς, and ye) On this depends ye have no need; a befitting transposition.[5]—ἘΛΆΒΕΤΕ ἈΠʼ ΑὐΤΟῦ, ye have received from Him) John 1:16.—ἐν ὑμῖν μένει, abides in you) This indicative implies a very subtle exhortation (to be compared with 2 Timothy 3:14), by which he makes the faithful, when harassed by deceivers, thus to answer them: The anointing abideth in us: we do not need a teacher: it teaches us the truth: in that doctrine we will continue. See how pleasant the transition is from this introduction of the language of another speaker[6] to the direct address, in the following verse. Abides in you, ye shall abide in Him, are correlative expressions.—καὶ) and therefore.—οὐ χρείαν ἔχετε, ye have no need) A phrase indicative of character (or of courtesy), expressing the repulse of the faithful directed against deceivers. Αὐτάρκεια θεοδιδάκτων· They who are taught of God have a sufficiency in themselves. God is sufficient for those who are taught by Him.—τὶς) any one, whoever he may be. By rejecting the whole class of seducers, individuals are the more easily ordered to begone, although they wish to appear more excellent than others.—διδάσκῃ, teach) Hebrews 8:11, note.—ὑμᾶς, you) You are παιδία, little children, but not however ignorant.—ἀλλʼ ὡς, but [it is] as) The verb substantive is to be understood between the two particles, as between but as, and as, not as, in 1 John 2:19; 1 John 2:18, and ch. 1 John 3:12; 2 Corinthians 3:13. Nor are we to think that as in this passage has not its Apodosis until the is, or, ye shall abide.—τὸ αὐτὸ, the same) at all times; not one thing at one time, and another at another, but consistent with itself, and the same in the case of all who are holy.—διδάσκει ὑμᾶς, teaches you) The mutual communication is not set aside, but is approved of, in the case of those who are made partakers of the anointing in one body. Teaches, the present tense: from which arises the past, hath taught, with an eye to the future, ye shall abide.—περὶ πάντων, concerning all things) which you ought to know and to be taught. An antithesis to one and the same.—καὶ οὐκ ἔστι ψεῦδος, and is no lie) like that, which they boast of.—ἐδίδαξεν, hath taught you) the anointing.—μενεῖτε, ye shall abide) The faithful are ordered to say, As the anointing hath taught us, abiding in that doctrine, we shall abide in the Son, and therefore in the Father also: 1 John 2:24. This Future has the force of consolation and exhortation. The whole discourse brought down from 1 John 2:18 to this verse, is most pleasantly adapted to young children, and in particular the mention of teaching and anointing.

[5] See Append. on HYPERBATON.—E.

[6] See Append. on SERMOCINATIO.—E.

1 John 2:28. Τεκνία,[7] dear sons) Having now finished his address to the three different ages, he returns to the whole.—μένετε, abide)—ἐν αὐτῷ, in Him) in Jesus Christ. For it is He who shall be manifested.—παῤῥησίαν) confidence, of having kept the truth (ch. 1 John 3:21, 1 John 4:17, 1 John 5:14).—μὴ αἰσχυνθῶμεν, we may not be ashamed) Oh! how great will then be your shame, ye Jews, Socinians, and all pretended Christians, and whomsoever He shall deny to be His!—παρουσίᾳ, at His coming) He places this object before the fathers, the young men, and children. It appears, therefore, that he wrote this Epistle before the Apocalypse, in which at length His coming is represented as put off to a greater distance. Tertullian supposes that the Epistle was subsequently written.

[7] The word μου, which was set down by the margin of both Editions among the readings not to be approved of, by some chance or other has crept into the Germ. Vers.—E. B.

1 John 2:29. Ἐὰν εἰδῆτε, if ye know) From the mention of the future manifestation of the Son and the sons of God, he derives a new discussion on sin and righteousness.—δίκαιός ἐστι) Jesus Christ is Righteous: 1 John 2:1; 1 John 3:5-6.—γινώσκετε) ye acknowledge.—πᾶς) every one, and he alone.—γεγέννηται, is born) The righteous produces the righteous.