Exegetical and Hermeneutical Commentary of 1 John 2:26
These [things] have I written unto you concerning them that seduce you.
26. These things have I written unto you ] ‘These things’ probably mean the warnings about the antichrists, not the whole Epistle. ‘I have written’, or ‘I wrote’, is the epistolary aorist as in 1Jn 2:21.
that seduce you ] Better, that lead you astray, i.e. that are endeavouring to do so. It is the active of the verb which is used in 1Jn 1:8 (see note there); and the present participle, which indicates the tendency and habit, but not the success, of the antichristian teachers.
Fuente: The Cambridge Bible for Schools and Colleges
These things have I written unto you concerning them that seduce you – Respecting their character, and in order to guard you against their arts. The word seduce means to lead astray; and it here refers to those who would seduce them from the truth, or lead them into dangerous error. The apostle does not mean that they had actually seduced them, for he states in the following verse that they were yet safe; but he refers to the fact that there was danger that they might be led into error.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 2:26-28
These things have I written unto you concerning them that seduce you
I.
The danger (1Jn 2:26). The term employed is most significant of danger seduce you. Those to whom he refers would come to the disciples not as open enemies, but as professed friends. The history of the Church furnishes a melancholy illustration and confirmation of these remarks. Satan appears sometimes under the guise of an angel of light. Assaults are again made on the passions and the appetites and the peculiar propensities of men, so as to entice them from the paths of purity and propriety into forbidden courses.
II. Such being the danger of disciples, the apostle next instructs them wherein their safety lies (1Jn 2:27).
1. The security of the believer is at once ascribed to the grace of the Holy Spirit. No being but the Spirit of God can keep the soul. Our own strength is weakness, and our wisdom folly.
2. The very promise of the Spirit is made in the text, which encourages us to confide in Him. He abideth in you. There He is with His unerring wisdom to guide in every movement.
3. Observe next how independent He is said to render the man in whom He abideth. Ye need not that any man teach you; the same anointing teacheth you of all things. This certainly does not mean that he is made presumptuous and unwilling to be taught by others, as though he needed not their help. He is engaged in teaching the very persons whom he congratulates as independent of human teaching. Nor is there any inconsistency between his views and his practice. He taught the disciples, and they were grateful for his instructions, and were much edified by them. Yet, supposing him to be withdrawn from them, it did not follow that they must remain in ignorance. The Spirit could teach by hint or without him. Even an apostle could not open the mind to apprehend a single truth unless the Spirit employed and blessed him.
4. It is, therefore, declared that he is safe. Ye shall abide in Him. Seeing the Spirit abides in him, he shall abide in Christ.
III. This leads us to consider the apostles view of the believers duty (1Jn 2:28). It does not follow that because the Spirit abides in us, and maintains His own work, we are set free from any responsibility. Rather, it is the very reverse. Since the Spirit dwells in us, we are the more called upon to be diligent and faithful. We are left without excuse, seeing we are under the power of Him who is infinitely wise, and powerful to direct and sustain us.
1. In order to preserve the health of the body we use the utmost diligence to procure necessary food, and so should we do for the soul.
2. As we freely use the food we have secured for the body, so let us do with our spiritual food.
3. As when we have partaken of the food which our industry has provided, we employ our strength in the active duties of our calling, so let us be diligent and active in serving God.
IV. The reasons assigned and the motives urged. That when He shall appear we may have confidence, and not be ashamed before Him at His coming. The fact is assumed that Christ shall appear, and two most solemn reflections are founded on it. Christ will appear. This is the plain and repeated testimony of the Divine Word. Well may we cry, Who shall stand when He appeareth? The two cases described in the words before us reveal how it shall be in the solemn hour.
1. Some shall have confidence. They believed in Him. They continued in Him. They see the Lord in the air, and, raised from the grave, they go to meet Him with gladness. Of all beings He is the very one they are most desirous to behold.
2. How awful it will be to be ashamed in that day! Ashamed of unbelief! Ashamed of sin! Ashamed of ourselves! Ashamed of slighted opportunities, neglected privileges, and lost souls! (James Morgan, D. D.)
But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you.
The guileless spirit, through the abiding Messianic unction and illumination of the Holy Ghost, abiding in Christ, so as to have confidence at His coming
I. The provision made for our abiding in him is the anointing which we receive of Him abiding in us.
1. It is in us; it is an inward anointing. Not with oil on the head, but with the Holy Ghost in the heart, we are anointed; as He from whom we receive the anointing was Himself anointed.
2. This anointing is permanent–it abideth in you. It is not a fitful emotion or wayward impulse, a rapture of excitement, alternating perhaps with deep depression. It partakes more of the nature of a calm, constant, settled conviction. There may be more or less of the vivid sense of this anointing, at different seasons and in different circumstances; the signs of it may be more or less clearly discernible, and the hold we have of it in our consciousness may be more or less strong. But it abideth in us, keeping God and eternity still before us as realities, in our sorest trials and darkest horns, causing us, as we fall back upon it, like David in his recovery from doubting despondency, to exclaim (Psa 77:10).
3. This anointing is sufficient in and of itself; its teaching needs no corroboration from anyone; it has a Divine self-evidencing power of its own that makes him who receives it independent of human testimony: ye need not that any man teach you.
4. The teaching of this anointing is complete and thorough, all embracing, all-comprehensive; it teacheth you of all things. It is not partial or one-sided, as human teaching on Divine subjects is apt to be, but full-orbed, well rounded, like a perfect circle. It needs the Divine anointing of which we speak to teach, to unfold, to exhaust, all that is in the song of the angels, Glory to God in the highest, and on earth peace, good will toward men.
5. Finally, this anointing is truth, and is no lie. It carries with it, and in it, an assurance not to be called in question or shaken–an assurance, one may say, infallibly sure.
II. The motive urged for your abiding in Christ is the hope or prospect of His appearing, His coming. It is urged very earnestly and affectionately. John might have kept to the mode of address which he has been using, and to which in the next verse he returns; as an apostle exhorting his disciples, a teacher instructing his scholars, speaking authoritatively or ex cathedra. But when the end of all comes in view he cannot separate himself from them. We are to be together with the Lord, you and we–you disciples and we apostles; you scholars and we teachers. And for this end we would have you to abide in Him, that we may have confidence together when He appears. Let me be ever asking myself, at every moment, If He were to appear now, would I have confidence? If He were to come into my house, my room, and show Himself, and speak to me face to face, would I have confidence? Could I meet His look of love without embarrassment? Only if He found me abiding in Him; doing whatever I might be doing in His name, giving thanks unto God even the Father by Him; only if He found me keeping Him in my heart. (R. S. Candlish, D. D.)
The anointing by Christ
I. This anointing is a gift. It is the anointing which ye have received. It is contrasted in the context with the transient possessions of worldly men. To these, what seems to be solid melts into air; what seems to be permanent vanishes away.
II. This anointing is a heart-cleansing gift. Those who have it mortify the deeds of the body through the Spirit (Rom 8:13), and purify themselves even as Christ is pure (chap. 3:3). Not through any natural power of willing and working, but through the Spirit, they are able to do these things.
III. This anointing is a heart-enlarging gift. A mans calling and election once made sure to his own mind, the sphere of his studies becomes enlarged. It is not written, One thing have I desired of the Lord that I may be saved, but (Psa 27:4).
IV. This anointing is a heart-cheering gift. It is the oil of gladness (Psa 45:7), the oil of joy (Isa 61:3), the source of joy unspeakable, never-ending, and glorious (1Pe 1:8).
V. This anointing was a gift divinely given to Christ. As to His human nature He was richly endued. The Spirit of God rested upon Him (Isa 11:2; Joh 1:32-33). He was therewith anointed above his fellows (Psa 45:7)
VI. This anointing is a gift divinely given to His people. It is the anointing which ye have received of Him–not only as a proof that they are chosen in Him before the foundation of the world, but also as their instructor and guide (Eph 1:4; 1Pe 1:2).
VII. This anointing is a distinguishing gift. It is the anointing which ye have received. As the anointing under the law, which is no doubt alluded to in the text, was of a sweet savour, so we, as many as are anointed with His Spirit, are thereby made a sweet savour of Christ (2Co 2:15). As that anointing oil was sprinkled upon Aaron and his sons (who represent the Church, as pointedly distinguished from the rest of the congregation), so Christ sends the comforter to His disciples, whom He pointedly distinguishes from the world (Joh 14:16-17). As the anointing oil was forbidden to be poured upon the flesh of man (Exo 30:25-33), so the Holy Ghost cannot be received by the world, which, in the present dispensation, seeth Him not, neither knoweth Him.
VIII. This anointing is a permanent gift. It is the anointing which abideth in you. It is permanent as opposed to those proffers of grace, so called, which, depending on the volition of the creature, are worse than precarious. This distinctive mark cannot suffer abrasure or be blown away. Its permanence is chiefly shown by the vitality of our union to Christ (Joh 15:5), by the reality of our participation in the Divine nature (2Pe 1:4), by the eternity of the life of which the Spirit is the demonstrator and source (1Jn 5:11), and by the stability of the covenant under which that life is promised (1Jn 2:25).
IX. This anointing is a truthful gift. It is truth. It is truthful as opposed to those false misgivings, whether from the flesh or the devil, which frequently trouble the Christian. It is truthful, also, as opposed to the shadows of the law. It is truthful, also, as opposed to the lies and hypocrisy of false professors.
X. This anointing is a sufficient gift. Giving sufficiency to that spiritual judgment, that noble and inestimable endowment, which alone can distinguish truth from error. (The Evangelical Preacher.)
Teacheth,
That was a true word spoken of the prophet (Isa 54:13). It is certain that the amount of peace which we enjoy will be largely in proportion to the amount of teaching which we receive, and appropriate, at the hands of the Lord. As the many objects of fear which, in the mind of the savage, people all lonely places, disappear when he is instructed in truer science, so do doubts and misgivings vanish as the soul comes to understand its true standing in Jesus. It is very beautiful to remark the direct teaching agency of the Lord in this passage, and to remember that it is vouchsafed to all His children. He takes equal care over each. He perhaps takes most care over the stupid ones, putting the lesson in successive modifications, that it may be brought down to their capacity. It is His chosen business to make you know His will, and if He cannot do it in one way, He will in another. But as the Psalmist very fitly says, we are oftenest taught by chastening (Psa 94:12). If you have been praying to know more of Christ, do not be surprised if He takes you aside into a desert place, or leads you into a furnace of pain.
1. Christ teaches by the Holy Ghost. It is unmistakable that He is referred to in the reference to the anointing which we have received. The Holy Spirit is, so to speak, the medium by which Jesus dwells in the surrendered heart, and operates through it and in it.
2. This teaching is inward. There are doubtless many lessons taught by Providence. But, after all, the meaning of outward events is a riddle, until He opens the dark saying on the harp. And the teaching is therefore so quiet, so unobtrusive, so hidden, that many an earnest seeker may think that nothing is being taught or acquired, as the months go on. But we cannot gauge the true amounts of progress which we are making from year to year–the teaching is so thoroughly a secret matter between God and the Spirit. But when some great crisis supervenes, some trial, some duty, and the spirit puts forth powers of which it had seemed incapable, there is a swift discovery of the results, which had been slowly accruing during previous years.
3. The main end of this teaching is to secure our abiding in Christ. Even as it hath taught you, ye shall abide in Him. All Christian progress begins, continues, and has its fruition here. Severed from Jesus we can do nothing. Abiding in Jesus we partake of the root and fatness of His glorious life. All His fulness slowly enters into us. (F. B. Meyer, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. These things have I written] Either meaning the whole epistle, or what is contained in the preceding verses, from the beginning of the 18th to the end of the 25th. 1Jo 2:18-25
Them that seduce you.] That is, the deceivers that were among them, and who were labouring to pervert the followers of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So much he thought requisite to be said, in respect of their danger by seducers, though their safety was principally to depend upon what he next mentions… See Poole on “1Jo 2:27“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. These things (1Jo2:18-25).
have I writtenresumedfrom 1Jn 2:21; 1Jn 2:14.
seduce youthat is, aretrying to seduce or lead you into error.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These [things] have I written unto you,…. The little children, who were most likely to be imposed upon by antichrists and deceivers:
concerning them that seduce you. The Syriac, Arabic, and Ethiopic versions render it, “for them that seduce you”; not that they were actually seduced and carried away with the error of the wicked; for though God’s elect may be staggered and waver, and be tossed to and fro by false teachers, and their doctrines, yet they cannot be totally and finally deceived: but the sense is, these men endeavoured to seduce them: they lay in wait to deceive, and attempted to deceive them, by walking in craftiness, and handling the word of God deceitfully; and therefore that they might be known, and so shunned and avoided, the apostle points them out, and shows who they are; that they are such who deny that Jesus is the Christ, and do not own neither the Father nor the Son; in doing which he acted the part of a tender Father, a faithful shepherd, and a careful monitor.
Fuente: John Gill’s Exposition of the Entire Bible
Concerning them that would lead you astray ( ). “Concerning those that are trying to lead you astray” (conative use of the present active articular participle of . See 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Ac 20:29).
Fuente: Robertson’s Word Pictures in the New Testament
1) “These things have I written unto you. John, to keep the unity of thought and purpose of his writings clearly before the readers, simply summarizes the purpose of His warnings and admonitions.
2) “Concerning them that seduce you.” (Greek peri ton) means “concerning or regarding the ones or those” (Greek planonton) leading you astray, seducing or deluding you; Joh 14:26; Joh 16:13; Mat 7:15-20.
Fuente: Garner-Howes Baptist Commentary
26 These things have I written unto you The apostle excuses himself again for having admonished them who were well endued with knowledge and judgment. But he did this, that they might apply for the guidance of the Spirit, lest his admonition should be in vain; as though he had said, “I indeed do my part, but still it is necessary that the Spirit of God should direct you in all things; for in vain shall I, by the sound of my voice, beat your ears, or rather the air, unless he speaks within you.”
When we hear that he wrote concerning seducers, we ought always to bear in mind, that it is the duty of a good and diligent pastor not only to gather a flock, but also to drive away wolves’ for what will it avail to proclaim the pure gospel, if we connive at the impostures of Satan? No one, then, can faithfully teach the Church, except he is diligent in banishing errors whenever he finds them spread by seducers. What he says of the unction having been received from him, I refer to Christ.
Fuente: Calvin’s Complete Commentary
26. These written Reviewing from 1Jn 2:20.
Them that seduce you The deniers of the bodily Jesus.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These things have I written to you concerning those who would lead you astray.’
‘These things’ presumably refers to the whole of the letter as in 1Jn 1:4. It is a warning against those who would lead them astray, the ‘deceivers’.
Fuente: Commentary Series on the Bible by Peter Pett
Abiding in Christ:
v. 26. These things have I written unto you concerning them that seduce you.
v. 27. But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him.
v. 28. And now, little children, abide in Him, that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming’.
v. 29. If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him. The entire discussion as it had been carried on by the apostle in the last paragraphs had been in the interest of his readers: These things I wrote to you concerning those that lead you into error. That was his solicitude; he knew that there were men always on the lookout to lead souls astray from the truth in Christ, and therefore he lifted up his voice in such solemn warning. For in spite of all the scorn that is affected by the false teachers as they sneer about orthodoxy, we know that everyone who forsakes the Word of the Gospel concerning Christ, the Son of God, will not remain in the fellowship of God. and cannot inherit eternal life.
As for the Christians, the apostle expresses his confidence: And as for you, the anointing which you have received from Him remains in you, and you have no need that anyone should teach you; rather, as His anointing teaches you about everything, and it is true and is no lie; and even as it taught you, abide in Him. The believers whom St. John addresses have received and experienced the enlightening grace of the Holy Spirit. This anointing was not a mere temporary experience, whose effects might soon have worn off. By virtue of it, as it was applied to them in the Word of the Gospel, the Holy Spirit exerted His power in them. It was but necessary for them to follow His leading in the Word. This anointing, this enlightening work of the Spirit in the Word gave them all the information which they needed in any situation in life, and thus, in just that form it was true, without the slightest bit of falsehood or lying. Therefore they should heed the teaching of the Gospel at all times, in all circumstances, and thus abide in Him, in their Savior Jesus Christ. To genuine believers the mere suggestion that Christ should not be considered the eternal Son of God, the Savior of the world, is so blasphemous that they turn from its very breath with loathing and disgust. Jesus Christ is the everlasting foundation of our faith.
This being true, the appeal of the apostle strikes us with full force: And now, little children, abide in Him, in order that, when He is manifested, we may have boldness and not be ashamed before Him at His coming. St. John has enumerated every reason which ought to induce us to cling with all our heart to our Lord and Savior Jesus Christ. His urgent admonition, therefore, comes as the climax of the chapter. To abide in Him, firm, steadfast, unwavering; that is our glorious privilege. Moreover, it is a necessity, for although the manifestation of the Lord on the last day is certain, the time of His coming is not known. By remaining steadfastly in His Word and faith unto the end we acquire that boldness, fearlessness, confidence which will cause us to hail His coming with all joy. There will be no hanging of our heads in shame if we have followed the apostle’s injunction, but we shall look up, lifting up our heads with joy, since our salvation is certain. His coming will be the signal for the culmination of our redemption.
And another point must not be overlooked by the Christians: If you know that He is just, you understand also that everyone who practices righteousness is born of Him. The coming of the Lord to Judgment reminds the Christians of His justice, of His righteousness. With this thought in mind, the Christian will not foolishly depend upon the mercy of God and in the mean time lead a life as it suits his old evil nature. Because he knows Christ to be righteous and just, therefore he will arrange his entire life so as to be found in works of righteousness. That is the certain result of the righteousness of faith, namely, righteousness of life. Being born of Him, being regenerated by the power of the Holy Spirit in the Word, a believer is bound to be engaged in thinking and speaking and doing that which pleases the Lord. These facts cannot be taught too often or learned too well.
Summary. In discussing Christ’s propitiation and its influence upon the life of the ‘believers, the apostle shows what the keeping of His commandments includes, namely, abiding in the light of His power; he appeals to all classes among the Christians in warning against the love of the world and of antichristian doctrines and practices; in concluding, he once more shows the need of abiding in Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Jn 2:26. These things have I written, &c. By these things some understand all that is said from 1Jn 2:18 to this place; others understand this whole epistle. If some of the Christians to whom St. John wrote had been seduced, then by you, in this verse, the apostle might mean some of you: but it is generally thought, that by those who deceive you, he meant those who endeavour to deceive you. There are many passages, both in sacred and profane authors, in which a person is said to do a thing which he attempts. St. John thought it a possible thing for them to be deceived, and to fall away: and therefore he wrote to prevent the impostors succeeding in their attempts. It is the part of good shepherds, not only to gather together their flocks at night, but prevent their going astray by day; and not only to feed them in good pastures, but to drive away the wolves. They are to teach the people the pure doctrine of Christ, and likewise to guard them against the errors, arts, and delusions of false teachers.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 2:26 . refers to all that the apostle has written about the antichrists from 1Jn 2:18 down. In calling them here , he gives it to be understood that their efforts were directed to seduce the Church from the truth of the gospel to their lie; that their purpose had actual effect (Braune) is not indicated by the verb. 1Jn 2:27 . In the first part of this verse the apostle testifies to his readers that they do not need any teacher, in which he goes back to what he had already expressed in 1Jn 2:20-21 .
] is here used just as in 1Jn 2:20 .
On the anacolouthon, see on 1Jn 2:24 .
] is, with Braune, to be regarded as the accusative, for the juxtaposition of two nominatives could not be explained; the apostle probably had an in his mind, instead of which, however, he then wrote ; , i.e. ; so the context demands; , 1Jn 2:25 . Herein lies a proof that in 1Jn 2:20 is to be understood of Christ.
] The indicative, instead of which the imperative is used in 1Jn 2:24 , expresses the certain confidence of the apostle.
] This sentence, which by is made co-ordinate with the preceding, stands to it in the relation of conclusion; meaning: since, as is not to be doubted, the Spirit is in you and abiding you do not need; Bengel describes this relation correctly by: et ideo.
] is used here, as not unfrequently in the N. T., in an enfeebled signification; only in an artificial way could the original force of purpose of this particle be here retained; while this force sometimes passes over into that of object, this is still further weakened, so that the clause beginning with is the object which completes the idea of the verb; so it is here; comp. especially Heb 5:12 : ; in other passages . is used even with the simple infinitive, Mat 3:14 ; Mat 14:16 ; 1Th 1:8 ; 1Th 4:9 ; with as here, Joh 16:30 . [179]
Several commentators suppose here a reference to the false teachers, so that in the words of the apostle there lies a warning against those who wish to impose themselves on the Church as teachers; so a Lapide, Spener, ( = “who may make pretence of a new revelation”), Sander, Gerlach, Besser, and others. But it is more appropriate (according to 1Jn 2:21 ) to refer the apostle’s word to a teaching proceeding from himself or other apostolic teachers; so Hornejus, de Wette-Brckner, Lcke, Dsterdieck, Braune, etc. only we must not restrict the generally expressed thought merely to instruction about the false teachers, even though it is intended with special reference to that. [180] Believers need no human teacher in order that the divine truth may be made known to them. They have received, with the word which was declared unto them ( ), the , which leads them ; therefore the apostle frequently in this Epistle emphasizes the fact that he does not want to instruct them, but is writing to them what they already know ( , 1Jn 2:20 ). John thereby assumes believing readers, in whose hearts that which they have heard from the beginning is preserved true and uncorrupted. Nothing new therefore can be proclaimed to the believers , but only that which they already possess in faith may be brought to a clearer consciousness. [181]
. . . ] In this second part of the verse the first question is about the construction. Lcke, Ewald, de Wette, Neander, Dsterdieck, Braune (and previously Oecumenius and Theophylact) think that the whole to the end of the verse forms one period, in which the premise is resumed by the words , and has its conclusion in (or ) , and in which the words contain a parenthetical adjunct. The difficulty that in the resumed premise is put instead of , instead of , and the aorist instead of the present , can certainly be easily got over by the fact that the apostle wanted not simply to repeat the thought, but at the same time to bring out a new phase of the subject; but the additional , which does not stand in any relationship whatever to the conclusion ( ), is decidedly opposed to this construction; to this is added that indicates that the apostle wants to express a contrast to the . . ., that is, a clause in which the teaching of the is described as such as removes the need of any other (human) teacher; finally, that the subordinate clause conjoined with raises this thought above the level of a mere parenthetical adjunct, and stamps it as a leading thought. For these reasons it is preferable, with Luther, Calvin, Baumgarten-Crusius, Sander, Brckner, Besser, and in general most of the commentators, to divide the whole into two parts, and to regard . as the conclusion of the first part; Luther: “but as the anointing teaches you all things, it is true, and is no lie; and,” etc. [182]
refers not so much to the form and fashion, as to the substance of the teaching.
] is not idem semper, non aliud atque aliud, sed sibi constans et idem apud sanctos omnes (Bengel; so also Erdmann), but: just the same , namely . Still the reading might be preferable, for it seems unnecessary to emphasize the fact that the is the same that they have received, and no other.
is used in the same sense as , 1Jn 2:20 .
. . .] before the conclusion, as in 1Jn 2:24 : “ then it is also true ,” etc.; it brings out prominently the idea ; is referred to by Lcke, de Wette, Brckner, Dsterdieck, Ebrard, Ewald, Braune, and others; but the substantive is opposed to this connection, for it cannot be referred to , inasmuch as it is considered by John as a person ( ), and must neither be arbitrarily explained, with Beza, by , nor, with Braune, be separated from (“and there is no lie in it”); Oecumenius, Theophylact, Luther, Neander, Besser, Erdmann, and others, have therefore rightly referred . . . to that which the teaches. Because this is true, and is no , therefore believers do not need any teacher besides, but they may rely entirely upon the teaching of the . To this thought the apostle further adds a new one, in which he goes back to the end of 1Jn 2:24 .
] , as distinct from , means: “ in proportion as. ”
] namely, .
( ) ] The Recepta is taken by Socinus, a Lapide, Lorinus, Semler, and others, in the sense of the imperative; others retain the future meaning, as in 1Jn 2:24 ; thus Beza says: mihi videtur omnino servanda Futuri propria significatio ut est optime sperantis; as the apostle thereby expresses his good confidence, the future accordingly has the vim consolandi (Bengel). The correct reading, however, is , which, corresponding to the preceding and , is not imperative (Ewald, Braune), but indicative (Brckner), and as such it expresses the firm conviction of the apostle that they, according to the constant instruction of the , abide , i.e. in Christ (Erasmus erroneously: = , and Baumgarten-Crusius: “in the teaching which the communicates to them”). In favour of this view is also the exhortation of 1Jn 2:28 herewith connected. [183]
[179] At the most it may be said that is used with the verb , because that of which one is in need may be regarded as the object of his need; on the other hand, it is unsuitable when Braune says: “the teaching is here regarded as the object and purpose for the sake of the position of him who is to be taught.”
[180] Lcke paraphrases the passage: “The reason why I do not write any more about the false teachers, is that I assume that that holy unction of the Spirit remains in you; and if that is so, you do not need that any one shall instruct you further on the subject.”
[181] Several commentators rightly remark here, that in the statement of the apostle there is no foundation for the error of the “enthusiasts,” inasmuch as John does not separate the teaching of the and the apostolic word from one another, but places them in the closest connection.
[182] Ebrard makes dependent upon , ver. 26; it is true he himself admits that this gives a “ laxe and legere form of speech,” but he thinks that there is “nothing strange” in this, because the apostle is speaking to children in quite childlike language. But what child’s understanding would be capable of supplying with the words: “but as the same anointing teacheth you of all things,” the thought: “ sc. I have said to you”?
[183] Myrberg on ver. 28: Sperantis verba illa sunt, quae paullo ante leguntur; haec adhortantis, quod novum quoddam initium dicendi indicat.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Jn 2:26-27 . Conclusion of the section on the antichrists.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 These things have I written unto you concerning them that seduce you.
Ver. 26. That seduce you ] That carry you into byways, highways to hell.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26, 27 .] Conclusion of the section concerning antichrist . These things I wrote to you concerning them that deceive you ( , the whole since 1Jn 2:18 . The pres. part. describes the occupation, the endeavour of the antichrists: what result it had had, is not expressed: some result seems implied by 1Jn 2:19 ). And you (the same anacoluthon rhetoricum as in 1Jn 2:24 ; again setting his believing readers in marked contrast to the deceivers just mentioned), the anointing which ye received from Him (Christ, 1Jn 2:25 ; see above, 1Jn 2:20 ; as also on ) abideth in you (“habet hic indicativus perquam subtilem exhortationem, conferendam ad 2Ti 3:14 .” Bengel), and (“et ideo,” Beng.) ye have no need that any one teach you (the construction = , Heb 5:12 , or that with the simple infin., Mat 3:14 ; Mat 14:16 , al. See reff. The in such cases cannot be pressed to its telic meaning; rather we should say that the clause beginning with is epexegetical of the verb preceding. Some Commentators have understood the of the teaching of the antichrists: so Corn.-a-lap., “non est necesse ut pseudo-apostoli et hretici vos doceant veram fidem et doctrinam:” so Semler, Sander, al.: but manifestly from want of apprehension of the Apostle’s meaning. His assertions here are so many delicate exhortations, veiled under the declaration of their true ideal state of unction with the Holy Spirit who guides into all truth. If that unction were abiding in them in all its fulness, they would have no need for his or any other teaching. And in what is said, he does not indeed say that it is not abiding in them; but the contrary, thus reminding them what their real state is): but (contrast to the ) as his anointing teacheth you concerning all things (if we read , it is not, as Bengel, “semper idem, sibi constans:” but marks merely the identity of the anointing which they once received with that which was now abiding in them. On the reading, see the digest. Our is parallel to , Joh 16:13 .
Two ways are open to us of taking what follows. Either 1) ., is all part of the protasis, which begins with above, and the apodosis begins with , or 2) the apodosis to . . . is . . ., and then comes a new protasis, . . ., with its apodosis . . . The former view is taken by c. and Thl., by Lcke, De Wette, Neander, Dsterdieck, al.: the latter by Luther, Calv., Baumg.-Crus., Sander, Brckner, Huther, and indeed most Commentators. If we take the former, we must regard . . . . . as a parenthetical insertion, stamping the character of the just mentioned, and then . . as a resumption, slightly varied, of . before. To this it is objected, that it is harsh, and not so like St. John’s style as the other: that does not naturally resume , nor , , nor the aor. the pres. : that in the former clause has no correspondent in in the latter. But it is answered on the other side, that these divergences from the former expression are entirely in accordance with the vivid and rapid movement of the thought in the Apostle’s style, and cannot in any way tend to obscure the connexion. The above was occasioned by the preceding , whereas the before seems to take up again the construction broken by the parenthesis . . . Again , the fuller and more precise conjunction, not only repeats but enforces the above. And the change of the pres. into the aor. is no objection, but a recommendation, to this view. For by it we have, as so often in St. John’s repetitions, a new side of the subject brought out: viz. the absolute historical fact, that at a certain time this teaching came to them from Christ, viz. when they heard the apostolic preaching: so that the , its enduring teaching, is not only taken up again but placed in a new light, by its commencement being referred to. And as to the last objection, which is Huther’s, of there being in the resumption no member corresponding to , it seems to me to amount to nothing. The correspondent member would be found not in the apodosis, or , but in the resumption of the protasis: and there it may be well understood to be implied in , there being no reason why it should be again expressed. But against the second view there are weightier objections. First, the before is in this case no natural introduction to an apodosis. Huther compares it with the before in 1Jn 2:24 ; but that, giving (see there) the sense of “ye too,” is quite another thing. Here, there is no mutual correspondence, and the merely drags on the ear. Then, the apodosis thus introduced is no logical apodosis: “as it teaches you concerning all things, (so) it is true and is not a lie,” is not a connected judgment: its being true and not a lie may be an authoritative assertion inserted by way of reminding, but cannot be a logical inference from its teaching being universal; for universal teaching may be false, as well as true. For these reasons I prefer, and adopt the former rendering), and is true, and is not a lie ( what is true, and not a lie? the anointing itself, or that which it teaches about all things? c. and Thl. understand the latter: . . But the construction seems to require the other view: is in strict concord with , and to supply would be very harsh. And this is quite correspondent to the fact that the Spirit who is this anointing, is the Spirit of Truth ( Joh 14:17 ) and therefore leads into all truth (ib. Joh 16:13 ). As Dsterd. remarks, “the chrisma which abides in and teaches believers, is essentially true, is not a lie, and hence nothing can come from it which is a lie”) and even as He (or, it? so Erasmus, paraphrasing by ‘Spiritus’ and adding “perseveretis in eo quod Ille vos semel docuit;” and so Dsterd.: but the change to the aor. seems necessarily to refer to Christ as the subject, the from whom the came, and who is ever in the Writer’s mind, a subject ever ready to be supplied) taught you, abide in Him (or, “in it ,” as Erasmus? or, in that which it teaches, as Baumg.-Crus.? Neither of these: for the is immediately after repeated, and the reference of fixed, by what follows, to be to Christ. (But I see that Estius, holding it improbable that this refers to Christ, makes that also to mean “in eo quod doctum fuerat:” supplying “Christ” as a subject before .)
As regards , Huther, who upholds this reading, takes it as indicative here, and imperative in the next verse. But, apart from the arbitrariness of such a distinction, would it be quite true or according to the Apostle’s way of asserting as existent the ideal Christian state of his readers? True, he does assert that the chrisma in them, and from that abiding, important consequences are hortatively deduced: one of the most important of which is, the enduring and ultimate abiding in Christ. Therefore I much prefer taking imperative. The reading is variously understood: by Socinus, Corn.-a-lap., Estius, Lorinus, Semler, al., as an imperative: by others as a pure future: so Beza, “mihi videtur omnino servanda futuri propria significatio ut est optime sperantis:” and Bengel, “vim consolandi et hortandi habet hoc futurum.” But see Digest).
Fuente: Henry Alford’s Greek Testament
1Jn 2:26 . , see note on 1Jn 2:21 . , the heretical teachers. Pres. partic., “are leading astray” but unsuccessfully.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Jn 2:26-27
26These things I have written to you concerning those who are trying to deceive you. 27As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.
1Jn 2:26 “those who are trying to deceive you” This is a present active participle. There are deceivers in every age (cf. Mat 7:15; Mat 24:11; Mat 24:24; 2Jn 1:7). These are often sincere religionists who attend and are active in Christian gatherings.
1Jn 2:27 “the anointing” This seems to emphasize the result of the anointing, not the means (the Spirit) or the elements (the gospel truths) involved. Anointing was an OT concept of the special call and equipping of a person for a God-given task. Prophets, priests, and kings were anointed. This term is etymologically related to the term “Messiah.” Here it refers to the resulting stability which the Holy Spirit’s enlightening of the heart and mind to the gospel brings to believers. See SPECIAL TOPIC: Anointing in the Bible (BDB 603) in the Bible at Joh 11:2.
The false teachers were claiming a special revelation from God (i.e., special anointing). John asserts that all believers already have the true anointing when they trust the Anointed One, are filled with His Spirit, and abide in God’s word.
“which you received” This is an aorist active indicative which points to some completed past act. The “anointing” is parallel to “you have heard” in 1Jn 2:24. The gospel must be received (1) individually by faith (cf. Joh 1:12; Joh 3:16) and (2) as a body of truth (cf. 2Jn 1:9-10; 1Co 15:1-4; Jud 1:3). Both of these acts are mediated by the Holy Spirit.
“and you have no need for anyone to teach you” 1Jn 2:27 is a parallel to 1Jn 2:20 (i.e., the New Covenant, cf Jer 31:34). John is using recurrent themes (1Jn 2:20; 1Jn 2:24; 1Jn 2:27). The Holy Spirit, not the Gnostic false teachers, is our ultimate and indispensable teacher (cf. Joh 14:26). However, this does not mean that the office and gift of teacher is not active in the early church and today (cf. Eph 4:11; Act 13:1; 1Co 12:28). It simply means that basic things concerning salvation come from the Holy Spirit and the Bible, not from any special, gifted, human teacher, although He often uses them as a means.
“but as His anointing teaches you about all things, and is true and is not a lie” This refers to spiritual truth. Every Christian has the Holy Spirit guiding his/her conscience. We must be sensitive to the Spirit’s gentle leadership in areas of truth and ethics.
“just as it has taught you, you abide in Him” This is a present active imperative. John uses the concept of “abide” extensively in this letter as an element of faith assurance for his readers (cf. John 15). Biblical faith is a covenant in which God takes the initiative and sets the agenda, but humans must initially respond and continue (abide)! There is both a divine aspect and a human aspect involved in abiding. See Special Topic: Abiding at 1Jn 2:10.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
seduce = lead astray, or cause to err.
Fuente: Companion Bible Notes, Appendices and Graphics
26, 27.] Conclusion of the section concerning antichrist. These things I wrote to you concerning them that deceive you (, the whole since 1Jn 2:18. The pres. part. describes the occupation, the endeavour of the antichrists: what result it had had, is not expressed: some result seems implied by 1Jn 2:19). And you (the same anacoluthon rhetoricum as in 1Jn 2:24; again setting his believing readers in marked contrast to the deceivers just mentioned),-the anointing which ye received from Him (Christ, 1Jn 2:25; see above, 1Jn 2:20; as also on ) abideth in you (habet hic indicativus perquam subtilem exhortationem, conferendam ad 2Ti 3:14. Bengel), and (et ideo, Beng.) ye have no need that any one teach you (the construction = , Heb 5:12, or that with the simple infin., Mat 3:14; Mat 14:16, al. See reff. The in such cases cannot be pressed to its telic meaning; rather we should say that the clause beginning with is epexegetical of the verb preceding. Some Commentators have understood the of the teaching of the antichrists: so Corn.-a-lap., non est necesse ut pseudo-apostoli et hretici vos doceant veram fidem et doctrinam: so Semler, Sander, al.: but manifestly from want of apprehension of the Apostles meaning. His assertions here are so many delicate exhortations, veiled under the declaration of their true ideal state of unction with the Holy Spirit who guides into all truth. If that unction were abiding in them in all its fulness, they would have no need for his or any other teaching. And in what is said, he does not indeed say that it is not abiding in them; but the contrary, thus reminding them what their real state is): but (contrast to the ) as his anointing teacheth you concerning all things (if we read , it is not, as Bengel, semper idem, sibi constans: but marks merely the identity of the anointing which they once received with that which was now abiding in them. On the reading, see the digest. Our is parallel to , Joh 16:13.
Two ways are open to us of taking what follows. Either 1) ., is all part of the protasis, which begins with above, and the apodosis begins with ,-or 2) the apodosis to … is . . ., and then comes a new protasis, . . ., with its apodosis … The former view is taken by c. and Thl., by Lcke, De Wette, Neander, Dsterdieck, al.: the latter by Luther, Calv., Baumg.-Crus., Sander, Brckner, Huther, and indeed most Commentators. If we take the former, we must regard . . . . . as a parenthetical insertion, stamping the character of the just mentioned, and then . . as a resumption, slightly varied, of . before. To this it is objected, that it is harsh, and not so like St. Johns style as the other: that does not naturally resume , nor , ,-nor the aor. the pres. : that in the former clause has no correspondent in in the latter. But it is answered on the other side, that these divergences from the former expression are entirely in accordance with the vivid and rapid movement of the thought in the Apostles style, and cannot in any way tend to obscure the connexion. The above was occasioned by the preceding , whereas the before seems to take up again the construction broken by the parenthesis . . . Again , the fuller and more precise conjunction, not only repeats but enforces the above. And the change of the pres. into the aor. is no objection, but a recommendation, to this view. For by it we have, as so often in St. Johns repetitions, a new side of the subject brought out: viz. the absolute historical fact, that at a certain time this teaching came to them from Christ, viz. when they heard the apostolic preaching: so that the , its enduring teaching, is not only taken up again but placed in a new light, by its commencement being referred to. And as to the last objection, which is Huthers, of there being in the resumption no member corresponding to , it seems to me to amount to nothing. The correspondent member would be found not in the apodosis, or ,-but in the resumption of the protasis: and there it may be well understood to be implied in , there being no reason why it should be again expressed. But against the second view there are weightier objections. First, the before is in this case no natural introduction to an apodosis. Huther compares it with the before in 1Jn 2:24; but that, giving (see there) the sense of ye too, is quite another thing. Here, there is no mutual correspondence, and the merely drags on the ear. Then, the apodosis thus introduced is no logical apodosis: as it teaches you concerning all things, (so) it is true and is not a lie, is not a connected judgment: its being true and not a lie may be an authoritative assertion inserted by way of reminding, but cannot be a logical inference from its teaching being universal; for universal teaching may be false, as well as true. For these reasons I prefer, and adopt the former rendering),-and is true, and is not a lie (what is true, and not a lie? the anointing itself, or that which it teaches about all things? c. and Thl. understand the latter: . . But the construction seems to require the other view: is in strict concord with , and to supply would be very harsh. And this is quite correspondent to the fact that the Spirit who is this anointing, is the Spirit of Truth (Joh 14:17) and therefore leads into all truth (ib. Joh 16:13). As Dsterd. remarks, the chrisma which abides in and teaches believers, is essentially true, is not a lie, and hence nothing can come from it which is a lie)-and even as He (or, it? so Erasmus, paraphrasing by Spiritus and adding perseveretis in eo quod Ille vos semel docuit; and so Dsterd.: but the change to the aor. seems necessarily to refer to Christ as the subject,-the from whom the came, and who is ever in the Writers mind, a subject ever ready to be supplied) taught you, abide in Him (or, in it, as Erasmus? or, in that which it teaches, as Baumg.-Crus.? Neither of these: for the is immediately after repeated, and the reference of fixed, by what follows, to be to Christ. (But I see that Estius, holding it improbable that this refers to Christ, makes that also to mean in eo quod doctum fuerat: supplying Christ as a subject before .)
As regards , Huther, who upholds this reading, takes it as indicative here, and imperative in the next verse. But, apart from the arbitrariness of such a distinction, would it be quite true or according to the Apostles way of asserting as existent the ideal Christian state of his readers? True, he does assert that the chrisma in them, and from that abiding, important consequences are hortatively deduced: one of the most important of which is, the enduring and ultimate abiding in Christ. Therefore I much prefer taking imperative. The reading is variously understood: by Socinus, Corn.-a-lap., Estius, Lorinus, Semler, al., as an imperative: by others as a pure future: so Beza, mihi videtur omnino servanda futuri propria significatio ut est optime sperantis: and Bengel, vim consolandi et hortandi habet hoc futurum. But see Digest).
Fuente: The Greek Testament
1Jn 2:26. , These things have I written) these things from 1Jn 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.-, them who seduce) that is, endeavour to seduce you.
Fuente: Gnomon of the New Testament
concerning: 1Jo 3:7, Pro 12:26, Eze 13:10, Mar 13:22, Act 20:29, Act 20:30, 2Co 11:13-15, Col 2:8, Col 2:18, 1Ti 4:1, 2Ti 3:13, 2Pe 2:1-3, 2Jo 1:7
Reciprocal: Deu 13:6 – entice Mat 24:11 – General Gal 1:7 – pervert Eph 4:14 – tossed Col 2:4 – lest 1Jo 5:13 – have I
Fuente: The Treasury of Scripture Knowledge
1Jn 2:26. To seduce a person means to mislead him or cause him to stray from the truth. There were many deceivers in the world who were so expert in their false reasoning that the uninformed were easy victims. For this reason the apostle was writing the warning information to the disciples.
Fuente: Combined Bible Commentary
1Jn 2:26-27. The blessedness of eternal life has brought this sad protest against error to an end. But the writers heart is lull, and he introduces a final exhortation and encouragement, in the same tone that has been felt throughout, that of confidence in his readers.
These things have I written unto you concerning them that are seeking to lead you astray: they, rather than the anointed Christians, gave occasion for all he had said. And as for you, the anointing which ye have received abideth in you, and ye need not that any one teach you. There is no side-glance here at the teachers who would intrude; but it is the old truth that the abiding of the interior Teacher in the heart is the supreme source of knowledge: however important the instruction of ministers, even of that which the apostle is himself here giving, may be, it derives all its value from the inward demonstration of the Spirit. His unction must sanctify reading and hearing and meditation, and all the subordinate means of learning. There is danger, of course, that this may be perverted. Hence the concluding words are very strong; compressing into three clauses, not united with perfect concinnity, all that had been said. But, as his anointingHis Spirit who is the truth,teacheth you concerning all thingsin all the means He adopts, this letter being among them,and is true, and is no liethus again does the apostle glory against the false teachers,and even as it taught you, ye abide in himthus he rejoices over his people safe from the seducers.
Fuente: A Popular Commentary on the New Testament
Observe here the pious care which St. John expresses for their preservation from heretics and seducers, These things have I written to you concerning them that seduce you.
That is, to arm them against the seducers then amongst them; intimating, that men are naturally prone to error, yea, to fundamental errors.
2. That to be seduced by, and led into such errors, is dangerous and destructive.
3. That it is the special duty, and ought to be the singular care of the ministers of Christ, to warn their people of, and arm them against errors and erroneous persons, against seducers and seduction; These things I write concerning them that seduce you; that is, those who endeavor to seduce you.
Observe next, The encouragement which St. John gives them against these seducers, and their seduction, the anointing which ye have received from Christ; that is, from the special illumnination of his spirit, this abideth in you, teaching you all things necessary for you to know, so that you need not any man to teach you; that is, any new doctrine, any new fundamental principles of faith.
Note here, That Christians, savingly enlightened by the Spirit of God, need no new gospel or doctrine to be instructed in; but they need farther teaching still, in order to their better improvement in what they know; vain therefore are the Quakers, and other sectaries’ arguments drawn from hence, against all ministerial teaching; because the Spirit teaches, man must not teach: Whereas the Spirit teaches mediately by man, and not immediately by itself. When these seducers can show that they have such an immediate and extraordinary affatus of the Holy Spirit, as was vouchsafed to the primitive Christians, then let them cry down the necessity of ministerial teaching, not before.
Fuente: Expository Notes with Practical Observations on the New Testament
1Jn 2:26-27. These things From 1Jn 2:21; have I written unto you St. John, according to his custom, begins and ends with the same form, and having finished a kind of parenthesis, (1Jn 2:21-26,) continues (1Jn 2:27) what he said 1Jn 2:20; concerning them that would seduce you That is, I say it to arm you against the solicitations of those who endeavour to draw you from the truth and grace of the gospel; from the experience and practice of real Christianity. But the anointing The spirit of illumination; which ye have received of him Who hath given you the promise of eternal life; abideth in you Continually and powerfully; and In consequence thereof; ye need not that any man teach you Namely, the principles of Christs religion, and things necessary to salvation; (see on Jer 31:34; Heb 8:11;) but as the same anointing teacheth you Which is always the same, always consistent with itself. See on 1Jn 2:20. But this does not exclude mens need of being taught by them that partake of the same anointing, much less their need of being put in remembrance of the things they already know, and being confirmed therein. Teacheth you of all things Which it is necessary for you to know; and is truth Certain and infallible; and is no lie Like that which antichrist teaches. And as it The truth I speak of; hath taught you, ye shall abide in him In Christ, and in the belief and profession of his truth. The whole discourse, from 1Jn 2:18 to this, is peculiarly adapted to young Christians, whom he terms little children.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 26
Them that seduce you; the false teachers.
Fuente: Abbott’s Illustrated New Testament
2:26 {25} These [things] have I written unto you concerning them that seduce you.
(25) The same Spirit who endues the elect with the knowledge of the truth and sanctifies them, gives them the gift of perseverance, to continue to the end.
Fuente: Geneva Bible Notes
The importance of keeping the faith 2:26-27
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The "these things" in view probably refer to what John had just written (1Jn 2:18-25).
"The author concludes his attack on the false teachers with a warning and a word of encouragement for his followers." [Note: Barker, p. 327.]