1 John 2:29 & Concluding Thoughts on Chapter 2

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ii. 29-v. 12. GOD IS LOVE.

c. ii. 29-iii. 24.The Evidence of Sonship: Deeds of Righteousness before God.

• The Children of God and the Children of the Devil (ii. 29-iii. 12).
• Love and Hate: Life and Death (iii. 13-24).

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29 If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him

29. "He is righteous . . . begotten of Him." The difficulty is to determine the antecedent of the pronouns "he" and "him." The last person mentioned is Christ the Judge. But "to be born of Christ" is not a scriptural idea. It is evident that John so firmly believed that the Father reveals Himself in His co-equal Son that he made the transition from one Divine Person to the other almost unwittingly.

"Is begotten of Him." He who in his character is like God is in Hebrew phrase begotten of Him. The habitually righteous man is a true son of the righteous God. Other points of likeness are faith and love.

CONCLUDING NOTE TO CHAPTER II

1 John 2:18-28 - Antichrists

 

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 b. ii. 12-28. What Walking in the Light excludes: the Things and Persons to be avoided.

• Three-fold Statement of Reasons for Writing (ii. 12-14)

• Things to be avoided: the World and Its Ways (ii. 15-17).

• Persons to be avoided: Antichrists (B. 18-26). [Transitional.] The Place of Safety: Christ (ii. 27, 28).

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18 Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour

18. "It is the last hour." This expression denotes a crisis and not the end of the world. Christianity is the last dispensation in human history. It will be a period of suffering and conflict ending in victory over all the foes of Christ. Of these the most subtle and the most difficult to conquer is that evil power which antagonizes Christ by proposing to take His name and to continue His work while denying Him. This hypocrisy on the part of men professing faith in Christ is personified under the name of antichrist, a word meaning far more than an adversary of Christ. Says Bishop Westcott, "The essential character of antichrist lies in the denial of the true humanity of Messiah, as in verse 22, in iv. 3, and 2 John 7." To refute the Gnostic denial of the reality of Christ's body is the purpose of this Epistle. If He is not the God-man, very God and very man, there is an impassable gulf between God and the world. It is not bridged by the incarnate Son, if He is not a real man. If His body was a phantom, His incarnation, atoning death and resurrection are unreal. God is still unknown and unknowable, and all men are, and ever must be, agnostics groaning under the burden of unforgiven sins.

1 John 2:15-17 - "Love not the World."

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b. ii. 12-28. What Walking in the Light excludes: the Things and Persons to be avoided.

• Three-fold Statement of Reasons for Writing (ii. 12-14).
• Things to be avoided: the World and Its Ways (ii. 15-17).
• Persons to be avoided: Antichrists (B. 18-26).
• [Transitional.] The Place of Safety: Christ (ii. 27, 28).

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15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him

15. "Love not the world." The sum of secular influences hostile to God, "the world is the order of finite being regarded as apart from God. Whatever is treated as complete without reference to God is so far a rival to God" (Westcott), instead of being the true expression of God's will under the conditions of its creation. Some exegetes harmonize this prohibition, "love not the world," with the statement, "God so loved the world" (John iii. 16), by saying, "That which man may not do, being what he is, God can do, because He looks through the surface of things by which man is misled to the very being which He created." A better harmony of these Scriptures is found in the fact that love has two meanings : (1) a love of pity, and (2) a love of complacency and delight. In the first meaning we not only may love the world, but we ought to love the world, if we are in sympathy with God, and we are under obligation to evince our pitying love by godlike self-sacrifice for the salvation of the fallen world. The more Christ-like we are the more perfectly will we fulfil this obligation. But this material world, as an object of delight in preference to its Creator, we may not love. Augustine finely illustrates this point: "If the bridegroom should make for his bride a ring and give it to her, and if she should love the ring more than her husband who made it for her, would not an adulterous disposition be detected by means of this very gift of her bridegroom, although she was loving what he gave to her?" 

1 John 2:12-14 - John's Reasons for Writing

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b. ii. 12-28. What Walking in the Light excludes: the Things and Persons to be avoided.

•     Three-fold Statement of Reasons for Writing (ii. 12-14).

•     Things to be avoided: the World and Its Ways (ii. 15-17).

•     Persons to be avoided: Antichrists (B. 18-26).

•     [Transitional.] The Place of Safety: Christ (ii. 27, 28).

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12 I write unto you, [my] little children, because your sins are forgiven you for his name's sake

12. "Little children." This is a title of endearment addressed to all St. John's readers, and not to children in age.

"Your sins are forgiven." The Greek perfect tense implies not repeated forgiveness up to the present hour, but rather the unbroken continuance of a conscious freedom from guilt as the result of pardon.

"His name's sake." The antecedent to "His" is Christ, the thought of whom has been present in the mind of John since the last mention of His name in verse 2, and the last reference to Him in verse 6. His name implies all that is contained in His personality, His sinless example, atoning death, glorious resurrection and mediatorial intercession at the right hand of the Father. They who believe in His name not only assent to Christian truths, but also wholly cast themselves upon His atoning merit for the assured possession of eternal life. The declaration of the purpose of the Gospel in John xx. 31 is, "that believing ye may have life through His name." This corresponds very closely with the purpose of this Epistle, "that ye also may have fellowship with us," i. e., divine fellowship implies divine life.

1 John 2:7-11 - Love of the Family of God

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 i. 5 - ii. 28. GOD IS LIGHT.

a. i. 5 - ii. 11. What Walking in the Light involves: the Condition and Conduct of the Believer.

• Fellowship with God and with the Brethren (i. 5-7).

• Consciousness and confession of sin [committed before forgiveness] (i. 8-10).

• Obedience to God by Imitation of Christ (ii. 1-6).

• Love of the Brethren (ii.7-11).

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7 Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard

7. "Beloved." While enforcing the commandment to love, St. John gives expression to love by this endearing epithet.

"From the beginning." He probably means from the commencement of the Christian faith of the readers. "The new commandment" of love is ever new, because it has new sanctions daily with our increasing knowledge of Christ. It was new when the disciples saw Him on the cross and heard Him pray, "Father, forgive them, for they know not what they do." It was new when they saw Him after His resurrection, and again after the cloud received Him out of their sight. It had an especial newness when the Paraclete on the day of Pentecost came into their hearts, flooding them with love. As we have an ever-increasing ability to apprehend with fresh power the beauty of Christ's character, so the command to love Him and all who bear His image will be new. "While life advances and our spiritual life unfolds the Gospel must be always new." Hence there is no irksomeness, no theadbareness in real, hearty Christian service. To stationary Christians this commandment is always old, but to advancing believers, who have through the inner revelation of Christ by the Holy Spirit, more and more perfect vision of Him, love is more and more abundantly shed abroad in their hearts.

1 John 2:1-6 - Imitation of Christ

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 i. 5 - ii. 28. GOD IS LIGHT.

a. i. 5 - ii. 11. What Walking in the Light involves: the Condition and Conduct of the Believer.

• Fellowship with God and with the Brethren (i. 5-7).

• Consciousness and confession of sin [committed before forgiveness] (i. 8-10).

• Obedience to God by Imitation of Christ (ii. 1-6).

• Love of the Brethren (ii.7-11).

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Thus far John has treated sin as a reality, and has exposed the fallacies by which its repugnance to the character of God is concealed, and its significance is vainly done away by a false philosophy. He now proceeds to show that the purpose of this Epistle is the prevention and the cure of sin.

1. My little children, these things write I unto you, that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous

1. "That ye may not sin." This implies that sin is not a necessity, that under the dispensation of grace the believer may be always victorious over temptation. We know that he is addressing those who profess to be Christians by the endearing style of address, "My little children" and also by the fact that God is spoken of as Father, which is in the New Testament a relationship purely spiritual and belonging only to those who have been born of the Spirit. It is as evident as the cloudless midday sun that John does not regard sin as a normal element of the Christian life. In aiming to produce complete and constant victory over sin he was not endeavoring to set forth an abnormal character. An un-sinning Christian was in his estimation neither an impossibility nor an anomaly. John was not visionary but sober in his endeavor to edify and purify the church. He plainly asserts that sinlessness is the aim of his teaching, and that this is not gained by efforts on the plane of natural ability, but by the grace of our Lord Jesus who sends the Paraclete to "cleanse from all unrighteousness." We call attention to the aorist tense, "may not sin," — that ye may not commit a single sin. Says Bishop Westcott, "The thought is of the single act, not of the state (present tense). The tense is decisive against the idea that the apostle is simply warning his disciples not to draw encouragement for license from the doctrine of forgiveness. His aim is to produce the completeness of the Christ-like life. (Verse 6.)" Says Alford, "That ye may not sin (at all) implies the absence not only of the habit, but of any single acts of sin. The aorist tense alone refutes the supposition that John is exhorting the unconverted."

Themes in 1 John 1 (5): Does John Contradict Himself?

"The law of non-contradiction." 

This is one of the fixed and cardinal rules of interpretation. The words of an author must be so explained as not to make him contradict himself in the same letter, the same page, the same paragraph. Some understand John to say that every Christian has sin in the sense of guilt in verse 8. But this contradicts: 

(1.) The preceding sentence, the blood of Jesus His Son cleanseth from all sin. If he has sin he is not cleansed from it. If he is cleansed from sin and gives Christ the glory by declaring his deliverance he deceives himself and the truth is not in him. An infallible cure for pulmonary disease is advertised. If the healed consumptive testifies to his cure, do not believe him for he is a liar. This is a jumble of contradictions into which this erroneous interpretation leads.

Themes in 1 John 1 (4): Gnosticism

"Gnosticism." 

It's name is Grecian (gnosis), but its origin is Asiatic. It is difficult to define this heresy. It is a conglomerate. Arising in the East, it rolled westward, incorporating into itself both Hebrew and Grecian elements. 

It is not a proper philosophy, a patient collection and study of facts. It ignores facts when, after the manner of all the Greek philosophies, it assumes a theory by an effort of the imagination and in a priori style arrives at fanciful conclusions, instead of patiently accumulating and studying facts and reasoning backward a posteriori to the fundamental principles.

Themes in 1 John 1 (3): Self-Deception

"Self-deception." 

Says Haupt: The word 'deceive' used by John in verse 8 occurs in no other document of the New Testament so often as in the Apocalypse. But in all the passages it is employed with a very definitely stamped meaning, never for mere error with express limitations as such, but always for fundamental departure from the truth. It occurs concerning the artifices of Satan, of antichrist, of the beast, and once of the false teachers in Thyatira (Rev. ii. 20), whose work, however, is expressly marked by its signs as fundamental deception. It is employed in the same sense when the natural, unregenerate man declares, under the hallucination of Gnostic error, that he has no sin to be washed away and no need of the atonement in the blood of the Son of God.

Haupt calls attention to the correspondence of verse 8 with verse 6 and verse 9 with verse 7. If the cleansing from sin is an essential of our walking in light, so the denial of its necessity is a token of being in darkness. Dark and desperate, indeed, must be the condition of that hardened sinner who, under the delusion of false philosophy, can declare that he has no consciousness of sin.

Themes in 1 John 1 (2): The Blood of Jesus Christ

"The blood of Jesus Christ..." 

"brings about that real sinlessness which is essential to union with God" (Bishop Westcott), who also says "the question is not of justification, but of sanctification." 

As ritual purity was required of all who would approach to God under the old covenant, so moral cleanness of conscience through the blood of Christ is required of all who would serve the living God in New Testament times. (Eph. v. 26, 27; Tit.ii. 14; Heb. ix. 13, 14, 22-24.)