Exegetical and Hermeneutical Commentary of 1 John 2:3
And hereby we do know that we know him, if we keep his commandments.
3. hereby we do know that we know Him ] Or, herein we come to know that we know Him: in the Greek we have the present and perfect of the verb which means ‘to come to know, perceive, recognise’ ( ); the perfect of which, ‘I have come to know’ = ‘I know.’ Comp. the Collect for the First Sunday after Epiphany; ‘that they may both perceive and know what things they ought to do.’ Progressive knowledge gained by experience is implied. ‘Herein’ followed by ‘if’, or ‘that’, or ‘because’, or ‘when, is a frequent construction in S. John: Joh 2:5; Joh 3:16; Joh 3:19; Joh 4:9-10; Joh 4:13; Joh 4:17; Joh 5:2; Joh 13:35; Joh 15:8. Excepting Luk 10:20, it occurs nowhere else in N. T.
if we keep His commandments ] This is equivalent to ‘not sinning’ in 1Jn 2:1, and to ‘walking in the light’ in 1Jn 1:6. There is no real knowledge of God, no fellowship with Him, without practical conformity to His will. Nam quisquis eum non amat, profecto ostendit, quia quam sit amabilis, non novit (Bede). S. John is again condemning that Gnostic doctrine which made excellence to consist in mere intellectual enlightenment. Divorced from holiness of life, says S. John, no enlightenment can be a knowledge of God. In his system of Christian Ethics the Apostle insists no less than Aristotle, that in morals knowledge without practice is worthless: ‘not speculation but conduct’ is the aim of both the Christian and the heathen philosopher. Mere knowledge will not do: nor will knowledge ‘touched by emotion’ do. It is possible to know, and admire, and in a sort of way love, and yet act as if we had not known. But S. John gives no encouragement to devotion without a moral life (comp. 1Jn 1:6). There is only one way of proving to ourselves that we know God, and that is by loving obedience to His will. Compare the very high standard of virtue set by Aristotle: he only is a virtuous man who does virtuous acts, “first, knowingly; secondly, from deliberate preference, and deliberate preference for the sake of the acts (and not any advantages resulting from them); and thirdly, with firm and unvarying purpose” ( Nic. Eth. II. iv. 3).
The phrase ‘to keep (His) commandments’ or ‘keep (His) word’ is of frequent occurrence in S. John’s writings, Gospel (Joh 14:15; Joh 14:21; Joh 15:10; Joh 8:51-52; Joh 8:55; Joh 14:23; Joh 15:20; Joh 17:6), Epistle ( 1Jn 2:4 , 1Jn 3:22; 1Jn 3:24 ; 1Jn 3:5:[2,] 3; 1Jn 2:5) and Revelation (Rev 12:17, Rev 14:12; Rev 3:8; Rev 3:10). Comp. Joh 14:24; Rev 22:7; Rev 22:9. The word ‘to keep’ ( ) means to be on the watch to obey and fulfil; it covers both outward and inward observance.
Fuente: The Cambridge Bible for Schools and Colleges
And hereby we do know that we know him – To wit, by that which follows, we have evidence that we are truly acquainted with him, and with the requirements of his religion; that is, that we are truly his friends. The word him in this verse, seems to refer to the Saviour. On the meaning of the word know, see the notes at Joh 17:3. The apostle had stated in the previous part of this Epistle some of the leading points revealed by the Christian religion, and he here enters on the consideration of the nature of the evidence required to show that we are personally interested in it, or that we are true Christians. A large part of the Epistle is occupied with this subject. The first, the grand evidence – that without which all others would be vain – he says is, that we keep his commandments.
If we keep his commandments – See the notes at Joh 14:15. Compare Joh 14:23-24; Joh 15:10, Joh 15:14.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 2:3-5
And hereby we know that we do know Him, if we keep His commandments
The guileless spirit realising through obedience the knowledge of God as the means of being and abiding in God
This is a more literal explanation of the Divine fellowship, considered as a fellowship of light, than has been given before.
The light which is the atmosphere of the fellowship, or the medium of vision and sympathy through which it is realised, is the light of knowledge, the light of the knowledge of God. For the fellowship is intelligent as well as holy–intelligent that it may be holy.
I. There were those in Johns day who affected to know God very deeply and intimately, in a very subtle and transcendental way. And through this knowledge of Him they professed to aspire to a participation of His godhead; their souls or spiritual essences being themselves effluences and emanations of His essence; and being, therefore, along with all other such effluences or emanations, ultimately embraced in the Deity of which they formed part. So they knew God. But how did they know that they knew Him? Was it because they kept His commandments? Nay, their very boast was that they knew God so well as to be raised far above that commonplace keeping of the commandments which might do for the uninitiated, but for which they had neither time nor taste. John denounces strongly their impious pretence. To affect any knowledge of God that is not to be itself known and ascertained by the keeping of His commandments is to be false to the hearts core. God is known in Christ. And how may I know that I do really know Him thus? How otherwise than by my keeping His commandments? For this knowledge is intensely practical, not theoretic and speculative. Is my proud Will subdued and my independent spirit broken? Moved and melted by what I know of God, do I, as if instinctively, cry, Lord, what wouldst Thou have me to do? Then, to me, this word is indeed a precious word in season; hereby we do know that we know Him, if we keep His commandments (verse 3).
II. For while he that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him (verse 4); whoso keepeth His word, in him verily is the love of God perfected (verse 5). The change of expression here is surely meant to be significant. The keeping of His word is, as it were, the concentrated and condensed spirit and essence of the keeping of His commandments. The knowing ones stigmatised as liars pretended to know God, not as speaking, but simply as being; not by communication from Him, but by insight into Him; not by His word, but by their own wisdom. But you know Him by His word. And that word of His, when you keep it, perfects the good understanding, the covenant of love, between Him and you.
III. And thus We know that we are in Him (verse 5). This, as it would seem, is the crown and consummation of all. First, to be in Him; in a God whom we know, and between whom and us there is a real and perfect covenant of peace and love–that must be an attainment worth while for us to realise; worth while for us to know or be sure that we realise. But it is rather what on our part this phrase implies that we are here led to consider. What insight! What sympathy! What entering into His rest! What entering into His working too! What a fellowship of light! We are in Him! We are in His mind. I would be so in Him that there should be, as it were, but one mind between us. Oh to be thus in God, of one mind with God! We are in His heart. He lets us into His heart–that great heart of the everlasting Father so warmly and widely opened in His Son Jesus Christ. And therefore, secondly, to know that we are thus in God cannot but be a matter of much concern. Who, on such a point, would run the risk of self-deception–nay, of being found a liar, not having the truth in him? How am I at once to aim at being in Him, more and more thoroughly and unequivocally, and also to aim at verifying more and more satisfactorily and surely my being in Him? For these two aims must go together; they are one. Keep His word, is the reply. (R. S. Candlish, D. D.)
Doing and knowing
It is a curious phrase, we do know that we know Him. But it is a familiar one to us in other applications. I say to a friend, Are you sure that you know that man? You see him, perhaps, every day; you work with him; you talk with him. But do you know that you know him? Have you got any real insight into his character? Sometimes the answer is quite confident. I am certain that he is, or that he is not, an honest, or a kind, or a wise man. And yet it may not inspire us with confidence. We may say or we may think, You are deceived in that man. But now and then one has a strong conviction that a friend does understand the man we are asking him about, does appreciate him. Now St. John assumes that the knowledge of God is as possible, is as real for human beings, as any knowledge they can have of each other. Nay, he goes farther than this. There are impediments to our knowledge of each other, which he says do not exist with reference to that higher knowledge. There is an uncertainty, a capriciousness, a mixture of darkness with light, in every human being, which make us hesitate a little, even when we think he has given us the clearest evidence of what he is. We may know that we know Him if we keep His commandments. I sometimes suspect that we give too loose a sense to that word keep. No doubt it means to obey; it does not mean more than that, for obedience is very comprehensive. The word keep, if we consider it, may help us to know what obedience is, and what it is not. A friend gives me a token to keep for him; he wishes that it should remind me of him, that it should recall days which we have spent together. Perhaps it may be only a flower or a weed that was gathered in a certain place where we were walking or botanising; perhaps it is something precious in itself. If instead of giving me anything he enjoins me to do a certain act, or not to do a certain act, I may be said as truly to keep that injunction as to keep the flower. To fulfil it is to remember him; it is a token of my fellowship to him, of my relation with him. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. The apostle uses strong language, for this lie was spreading in the Church of his own day, and would spread, he knew, further and further in the times that were coming. There were many in that time who used this very phrase, We know God, and used it for the purpose of self-exaltation; therefore for an immoral, destructive purpose. There are a set of common Christians, they said, vulgar people, who may learn certain lower lessons; they are capable of nothing better. The law is very good for them. But we can enter into the Divine mysteries; we can have the most magnificent conceptions about the spiritual world which Christ has opened. What are the commandments–what is common earthly morality–to us? I tell you, says St. John, broadly and simply, that if they are nothing to you, God is nothing to you. You may use what fine language you will; you may have what fine speculations you like; but it is in practice, in the struggle with temptation which besets us all in different ways and forms, that we come to know Him; thus, and only thus. And he adds words which, if understood rightly, were even more crushing to the pride of these haughty men than those which were aimed at themselves. But whoso keepeth His word, in him verily the love of God is perfected: hereby know we that we are in Him. As if he had said, You talk about the perfect, the initiated man, and the mere beginners or novices. I will tell you who is the perfect or initiated man. Look at that poor creature who is studying hard, in the midst of all opposition from his own ignorance, to be right and to do right; who is trying to hold fast that word which is speaking to him in his heart, though he can form no high notions at all about things in earth or heaven. There is the initiated man; he is the one who is learning the perfect lore; for Gods own love is working in him; Gods own love is perfecting itself in him. He is keeping the commandments, and they are teaching him that in himself he is nothing; that in God he has everything that he wants. (F. D. Maurice, M. A.)
The great change and its evidences
I. The great change is described. For this purpose three phrases are used by the apostle in verses 3 to 6.
1. We know Him. Knowledge is the result of observation and experience. It in]plies certainty. We know that bread is nutritive, because we have eaten it and found it to be so. We know that honey is sweet, because we have tasted it. Now this is precisely the force of the term when we speak of the knowledge of Christ. Hence it is that we know His power, for we have proved it; His wisdom, for we have been guided by it; His love, for we have enjoyed it; and we know His truth, for we have ever found Him faithful. How thankful we should be this is the nature of true religion. It is not a speculation about which there is uncertainty. It is not a doubtful opinion. It is a reality of which we may have experience. They who have attained to it may say, We know Him.
2. We are in Him. This expression brings us into still closer communion with Christ. Not only are we brought to Him, to converse with Him, but we are made to dwell in Him. This union of the believer with Christ is the source of all the blessings of which he becomes the partaker by the knowledge of Him.
3. He abideth in Him. Had Noah left the ark while the deluge continued, he must have perished. If the man slayer went out of the city of refuge, it was at the hazard of his life. When Shimei violated his pledge to Solomon, and passed beyond the bounds of Jerusalem, he brought upon himself the sentence of death. And so with the believer it is essential to his safety that he shall abide in Christ. How forcibly is this lesson taught by our Lord Himself (Joh 15:4-5).
II. The evidences of this gracious state. These are equally clear with the description of that state. And it is observable that each feature in the description is accompanied by a corresponding evidence. The variety of the evidence is a testimony to the supreme importance of the inquiry. It is the will of God that we should faithfully examine ourselves by it.
1. If we keep His commandments. By their fruits ye shall know them. If ye love Me, keep My commandments. He taught as how His people might be known by others. Then in the same way they ought to know themselves.
2. Whoso keepeth His word. There is a close and natural connection between this evidence and the former. The word is the directory of the conduct. Whenever the knowledge of Christ has been obtained, His word is obeyed exclusively and universally. Exclusively, for no other authority is admitted. Universally, for whatever it forbids is avoided, and whatever it requires is done.
3. He that saith he abideth in Him, ought to walk even as He walked. This evidence is the completion of the two former. It consists in the imitation of the example of Christ. (J. Morgan, D. D.)
Our attitude towards the commandments of God are evidence of Christian life
I. Our attitude towards the commandments of God. Hereby know we that we know (i.e., have fellowship with)
Him, if we keep His commandments. A commandment is an order, a charge, a definite and authoritative expression of a superior will concerning some particular detail of duty. There must be no ambiguity in a commandment no room for misunderstanding. Well, God has expressed Himself so about ninny things. Now let us try our religion by these commandments. How do these fare at our hands? Do we keep them, i.e., watch, observe, take steps to carry out, Gods orders? If so, then we know that we know Him. These commandments are not arbitrary edicts of capricious power. They are the spontaneous growths of immaculate holiness and eternal love. If the commandments are no longer mere bundles of dry roots packed away in some dark corner, but are beginning to grow in your life, that is a proof that you have passed into a new climate of being, and that Gods own life has entered yours. You are a partaker of the Divine nature. But he that saith, I know Him, and keepeth not His commandments–who treats these clear, authoritative declarations of Gods sovereign will as mere nothing–he is a liar, and the truth is not in him–not in him anywhere–not in him at all.
II. The commandments of God, which are so many and so various, are all gathered up into one word. Whoso keepeth His word, in him verily hath the love of God been perfected. His word is the inner spiritual unity of all His commandments. There are many commandments, but one spirit. I once Saw two pieces of sculpture in a cathedral. One was the figure of the Virgin Mary, with the child Jesus in her arms, therefore a professedly sacred subject. And yet there was nothing sacred about it–it was simply a piece of stone; and looking at it, one felt nothing more sacred than a shudder at the coldness, deadness, stoniness of the thing. The other was the figure of a young mother asleep with her firstborn on her breast in a little side chapel. It was not a conventionally sacred piece–merely a figure on the tomb of a dead young wife and her babe; yet love had so informed the sculptors skill that every line of the figure seemed to live. There was heart in it. The work had not been done to order, nor for a price. The man who did it was first a husband and father, and then a sculptor. Well, there is a Christianity with and a Christianity without the heart of Jesus Christ. Christianity without the heart of Jesus is the coldest, stoniest thing that ever came into this poor world. Truth is means to an end. The end itself is love, and whoso keepeth not only His commandments in their multitude, but also His word in its spiritual unity, in him only hath the love of God been perfected.
III. Again, as the many commandments are one word in their spirit, so the word became a life in Christs example. That Life Beautiful is not placed before us in the gospel to be admired and worshipped but to be imitated and reproduced in our own lives. That Life is our standard.
IV. Finally, as the commandments are all summed up in the life of Christ, so that life is summed up in the love of Christ. Beloved, no new commandment write I unto you again a new commandment write I unto you, which thing is true in Him and in you. The mark he sets before us is not ordinary love, everyday benevolence; but this–this love that summed up and crowned the life of Christ. (J. M. Gibbon.)
Sincerity and duplicity
I. The knowing of Christ. To know is a word used in Scripture in several senses.
1. Sometimes it means to acknowledge. Christ says that His sheep know His voice. They acknowledge His voice as being the voice of their Shepherd, and cheerfully follow where their Shepherd leads. Now, it is a matter of the first necessity to acknowledge Christ, that He is God, that He is the Son of the Father, that He is the Saviour of His people, and the rightful Monarch of the world–to acknowledge more, that you accept Him as your Saviour, as your King, as your Prophet, as your Priest.
2. The word know means, in the next place, to believe; as in that passage, By his knowledge shall My righteous servant justify many; where it is evidently meant that by the knowledge of Him, that is to say, by faith in Christ Jesus, he would justify many.
3. The word to know often means experience. It is said of our Lord that He knew no sin; that is to say, He never experienced sin; He never became a sinner. To know Christ, then, we must feel and prove His power, His pardoning power, His power of love over the heart, His reigning power in subduing our passions, His comforting power, His enlightening power, His elevating power, and all those other blessed influences which through the Holy Spirit proceed from Christ.
4. And once more, to know in Scripture often means to commune. Eliphaz says, Acquaint thyself with God, be at peace with Him; that is to say, commune with Him, get into friendship and fellowship with Him. So it is needful that every believer should know Christ by having an acquaintance with Him, by speaking with Him in prayer and praise; by laying bare ones heart to His heart; receiving from Him the Divine secret, and imparting to Him the full confession of all our sins and griefs.
II. The two characters that are portrayed in the text. With respect to the one–those who know that they know Him. Oh, it is very urgent that we should know that we know Him! Dost thou ask what service it would render thee?
1. It would give thee such comfort as nothing else could. If I know that I know Christ, then all things are mine. Things present and things to come are alike in the covenant of grace.
2. Nor is it joy alone you would find from this knowledge; it would no less certainly bring you confidence. When a man knows that he knows Christ what confidence he has in meeting temptations! Shall such a man as I flee? What confidence in prayer! he asks believingly, as children beloved ask of a generous parent. And what a confident air this assurance before God would give us with the sons of men! Our courage would no more fail us in the pestilential swamps of the world than our enthusiasm would Subside in the fertile garden of the Church, knowing that we shall not be ashamed nor confounded world without end.
3. And this certainty that you know Christ would kindle in you the very highest degree of love. Observe the prescription, Hereby we know that we do know Him if we keep His commandments. It is in the keeping of His commandments that this sound state of the souls health is enjoyed.
Do you ask for further explanation?
1. It means to keep His commandments in our minds and hold them fast in our memory with devout reverence. If Christ hath said it I dare not cavil, argue, or question, much less rebel.
2. But to keep them in our hearts we must earnestly desire to fulfil them. By reason of the fall we cannot perfectly keep the commands of Christ, but the heart keeps them as the standard of purity, and it would be perfect if it could. The Christians only desire is to be exactly like Christ.
III. A momentous charge against dissemblers. There is such a thing as saying that we know Christ; but if any man say that he knows Christ, and keeps not His commandments, such a man is a liar–plain speech this. Point out some of those characters upon which the brand must be fixed–they are liars. There have been persons who have professed their faith in Christ, but who have been in the habit of acting dishonestly. They have been negotiating fictitious bills, they have been purloining small articles out of shops, they have been dealing with short weights, and selling wares with wrong marks, and all this time they have said that they knew Christ. Now, one of His commandments is, Thou shalt love thy neighbour as thyself, and another one is, Thou shalt not steal, and in not keeping these they have proved themselves to be liars, though they called themselves Christians. Some who have professed faith in Christ have been drunkards. And what shall we say of those who, while making a profession of religion, have been addicted to uncleanness? The covetous! the grasping! those who see their brethren have need, and shut up the bowels of their compassion! to each of you the Masters words are very strong: How dwelleth the love of God in him? And are there not others, whose tongue is perverse and unruly and their conversation often far from pure? (C. H. Spurgeon)
Theology and morality
The text suggests two thoughts concerning morality.
I. It is the only proof of a true theology. Hereby we do know that we know Him, if we keep His commandments.
1. Obedience is the certain result of a true theology. To know God is to love Him. If we love Him we shall keep His commandments.
(1) Keep them heartily.
(2) Keep them joyously. What we do in love we always do joyously.
2. Disobedience is a proof of a false theology. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. There is another thought suggested by the text concerning morality.
II. Its spirit is the development of true theology. What is the spirit of genuine morality? Love.
1. And this love is in the obedient man.
2. And this love in him assures him of his union with God. Hereby know we that we are in Him. (Homilist.)
The saving knowledge of Christ evinced by a practical attention to His commandments
I. The nature of the saving knowledge of Christ.
1. It is not a mere speculative knowledge.
2. It is a real, internal, spiritual revelation or manifestation of Him to the soul by the Spirit of God in the day of conversion.
3. It is the best and most excellent that can come within the reach of man.
4. It is greatly inferior as to degree, and different as to the manner of knowing, from what they will have in heaven.
5. It produces distinguishing effects–effects which distinguish it from all other knowledge.
(1) It humbles those who have it.
(2) Such as savingly know Christ put their trust in Him (2Ti 1:12).
(3) It is transforming; it changes believers into His likeness (2Co 3:18) in holiness, meekness, patience, love, and every other imitable perfection.
II. What sort of obedience to the commands of Christ is the undoubted evidence of the spiritual saving knowledge of him?
1. It is hearty, springing from love to Christ, as the governing principle of it.
2. It is voluntary. David says, I have chosen Thy precepts (Psa 119:173).
3. It is universal. All the commands of Christ are respected; not only those of easy observance.
4. It is constant and persevering. The true servants of Christ obey Him in holiness and righteousness all the days of their lives (Luk 1:74-75). And His command to them is Rev 2:10. (Sketches of Four Hundred Sermons.)
Whoso keepeth His word, in him verily is the love of God perfected—
The keeping of the Divine word
I. The keeping is in direct opposition to losing it, letting it escape from us.
II. The keeping it implies a care to retain it. To retain it in the under standing, in the conscience, in the affections, and in the practice. In what aspects the word of God so kept is regarded by the Christian.
1. As a law to govern him.
2. As a revelation of the grace which saves him.
3. As a promise of Divine goodness to cheer him.
4. As a pledge of eternal life to animate him.
5. As a means of communion with God to sanctify him. (Homilist.)
The keeping of Gods commandments is undoubtedly and truly the perfection of our love to God
I. What is here meant by perfection?
II. How does such a keeping of the commandment argue love to be perfect?
1. There is a perfection of all the parts of love in such men.
(1) An affection unto fellowship with Christ.
(2) An affection to be doing good to Him.
2. In perfection there is a readiness to a work; so such a man as keeps Gods commandments, his love is ready, he is forward to every good duty, because it is a commandment of God.
3. There is perfect love in him, because it is constant and durable and will not change.
III. Wherein does it appear that if I keep Gods commandment my love is perfect?
1. From the contrariety of our tempers naturally to any commandment, so that if you see anyone willing and ready to be at Gods command you may say, certainly the love of God hath overcome him.
2. You may know such a mans love to be perfect that keeps His commandments, because whatsoever weak beginnings of love you find in such as keep Gods commandments, that mans love grows more perfect every day; such a man still grows in fruitfulness; he grows ready to every good work (Joh 15:2), so that the love of God is perfected in him by obedience.
Uses:
1. For trial of our love to God, whether it be perfect or no, sincere or counterfeit, how dost thou find thy heart affected to Gods commandments?
2. For direction to all such as desire perfection of love to Christ–keep His commandments; take heed of breaking any one of them.
3. Of consolation to all such as apply themselves to be doing of Gods commandments. (John Cotton, B. D.)
The love of God
The simple phrase, the love of God, may of course mean Gods love to man; but it may also mean mans love to God; and that we take to be the meaning in the text. For two men to be thus distinguished from each other, by one having this affection and the other having it not–why, it is a greater distinction, when you come to think of it, than belonging to a different species of being.
I. It is possible to love God. Human nature has its intellect and affections, and a capacity for reason, thought, and sentiment. The being that can love one thing can love another; the man that loves a creature, a person manifested to him in the flesh, may love the infinite Person.
II. Without love to God you can hardly conceive of there being anything, in his estimation, like moral worth or excellence in man. Take the case of a family presided over by a loving and virtuous parent. It is very possible to conceive of the children of that family outwardly appearing to tender him the expressions of filial obedience and respect; but if they had not a particle of love in their hearts to that father–if their hearts were altogether given to some one else, and if there were to come on the parental heart the conviction that with all their displays of respect they had not an atom of love towards him, how could there be any feeling of delight towards them in the parental breast?
III. The love of God is not a spontaneous and instinctive affection of the human heart. Human beings come into the world with certain tendencies, affections, and sympathies, and have the affection of love among the rest. I think there is rather a tendency in little children to like to hear about God, and heaven, and Jesus and His influence. But human nature needs to be operated upon from without; there must be external instrumentality in order to the development and manifestation of anything; and if you leave it to itself it will grow up just a bundle of appetites–a brutal, ferocious, obscene thing.
IV. The Gospel is intended to excite and to sustain this affection in man. I think we may say here that the thing to be achieved has this difficulty about it; it is to be the reproduction of an extinguished affection. And then, when the love of God is excited, it is to expand and bring forth fruit; so that, in accordance with the statement of the text, the individual is not to be satisfied with the luxury of the sentiment–he is not to lose himself (as some mystics have thought) in perpetual contemplation, as though the love of God were to be perfected in that manner. We live in a world of action, and in which the great thing is to do and act according to the will of God; and if the human heart is brought into this condition, and really loves God, then it will seek to perfect that love, by its manifestation, in keeping Gods word, in doing whatsoever God willeth. Let me have Thy word, and the strong impulse of Divine affection shall be manifested and perfected. Then supposing that to be done, the text says, the result and conclusion of the whole matter is that hereby the individual knows that he is in Him; that is, in Christ. (T. Binney.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. And hereby we do know that we know him] If we keep the commandments of God, loving him with all our heart, and our neighbour as ourselves, we have the fullest proof that we have the true saving knowledge of God and his Christ. The Gnostics pretended to much knowledge, but their knowledge left them in possession of all their bad passions and unholy habits; they, therefore, gave no proof that they had known either God or his Son Jesus-nor is any man properly acquainted with God, who is still under the power of his sins.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This faith is often in the Holy Scripture signified by the name of knowledge, Isa 53:11; Joh 17:3, viz. an appropriative, transformative knowledge, by which we own and accept God in Christ, as ours, (expressed also by acknowledgment, , Eph 1:17; Col 2:2), and are changed into his likeness, 2Co 3:18. The meaning then is: That we perceive, or discern ourselves to be sincere believers, and consequently that Christ is both our Propitiation and Advocate, when it is become habitual and easy to us to obey his commandments.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. herebyGreek, “inthis.” “It is herein,” and herein only, that weknow (present tense) that we have knowledge of (perfect tense,once-for-all obtained and continuing knowledge of) Him“(1Jn 2:4; 1Jn 2:13;1Jn 2:14). Tokens whereby todiscern grace are frequently given in this Epistle. The Gnostics, bythe Spirit’s prescient forewarning, are refuted, who boasted ofknowledge, but set aside obedience. “Know Him,”namely, as “the righteous” (1Jn 2:1;1Jn 2:29); our “Advocate andIntercessor.”
keepJohn’s favoriteword, instead of “do,” literally, “watch,””guard,” and “keep safe” as a precious thing;observing so as to keep. So Christ Himself. Not faultless conformity,but hearty acceptance of, and willing subjection to, God’s wholerevealed will, is meant.
commandmentsinjunctionsof faith, love, and obedience. John never uses “the law” toexpress the rule of Christian obedience: he uses it as the Mosaiclaw.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And hereby we do know that we know him,…. Either the Father, with whom Christ is an advocate; not as the God of nature, and by the light of it, nor as the lawgiver and Judge of the whole earth, and by the law of Moses; but as the God of all grace, as a God pardoning iniquity, transgression, and sin, as the Father of Christ, and as in him by the Gospel; and this not in a mere notional and speculative way, but with love and affection; not with fear and trembling, as devils know him, nor in theory, as formal professors and hypocrites, but with a knowledge, joined with hearty love of him, and cheerful obedience to him: or else Christ, the advocate and propitiation for sin; and him also, not with a mere notional knowledge of his person and offices, which carnal men and devils themselves have of him, but with that which is spiritual, special, and saving, being from the Spirit and grace of God; and regards Christ as a Saviour, as a propitiatory sacrifice for sin, and an advocate with God the Father; and by which he is approved as such, to the rejection of all other savours, sacrifices, and advocates; and is trusted, confided, and believed in as such, and affectionately loved, and that above all others, in sincerity and truth; and is readily obeyed in his word and ordinances; for where there is true knowledge of Christ, there is faith in him; and where there is faith in him, there is love to him, for faith works by love; and where there is love to him, there will be an observance of his commands; and this is here made the evidence of the true knowledge of him: for it follows,
if we keep his commandments; not the commandments of men, for the keeping of them arises from ignorance of God, and is a proof of it; nor the commandments of the ceremonial law, which are abolished, particularly circumcision, which is opposed to the keeping of the commandments of God, 1Co 7:19; but either those of the moral law, and which are more particularly the commandments of God the Father; the observance of which, though it cannot be with perfection, yet being in faith, and from love to God, and with a view to his glory, is an evidence of the true knowledge of him and of his will: or else those commandments, which are more especially the commandments of Christ Jesus; such as the ordinances of baptism and the Lord’s supper, which are peculiar to the Gospel dispensation; and which being kept as they were delivered by Christ, and in his name and strength, and to his glory, without depending on them for life and salvation, is an argument and proof of the right knowledge of him; and particularly his new commandment of loving one another may be chiefly designed, that being what the apostle has greatly in view throughout this epistle; now let it be observed, that keeping of the commands of God, or Christ, is not the knowledge of either of them itself, for much may be done in an external way, yet neither God nor Christ be spiritually and savingly known; nor is it the cause of such knowledge, for that is owing to the Spirit and grace of God; but is an effect or consequence of spiritual knowledge, and so an evidence of it; hereby is not the knowledge itself, but the knowledge of that knowledge, that is, that it is true and genuine.
Fuente: John Gill’s Exposition of the Entire Bible
| The Believer’s Duty. | A. D. 80. |
3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.
These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer’s duty and relief in case of sin, occasioned by the mention of one of the believer’s privileges–his being cleansed from sin by the Mediator’s blood. In that verse the apostle asserts the beneficial consequence of walking in the light: “We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ.” Here now succeeds the trial or test of our light and of our love.
I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, v. 3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God’s commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. 4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, c., Rom. ii. 17, &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.
II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, v. 5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God’s love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God’s word. But the phrase rather denotes here our love to God; so v. 15, The love of (to) the Father is not in him; so ch. iii. 17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (v. 5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, v. 6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, John xv. 14.
Fuente: Matthew Henry’s Whole Bible Commentary
Hereby ( ). See this phrase also in 1John 2:5; 1John 3:16; 1John 3:19; 1John 3:24; 1John 4:2; 1John 4:13; 1John 5:2. That is explained by the clause, “if we keep his commandments ” ( , condition of the third class, with present active subjunctive, “if we keep on keeping”), the clause itself in apposition with (locative case).
Know we that we know him ( ). “Know we that we have come to know and still know him,” the perfect active indicative of . The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (, Christ’s) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).
Fuente: Robertson’s Word Pictures in the New Testament
Hereby [ ] . Lit., in this. Characteristic of John. See Joh 8:35; Joh 14:8; Joh 16:30; 1Jo 2:5; 1Jo 3:24; 1Jo 4:13; 1Jo 5:2; 1Jo 3:16; 1Jo 3:19; 1Jo 4:2. The expression points to what follows, “if we keep His commandments,” yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light.
We know [] . Or, perceive. By experience, from day to day; distinguished from oidamen we know, expressing absolute, immediate knowledge of a fact once for all. Compare 1Jo 3:2.
That we know [ ] . Or, more literally, have come to know. John does not use the compound forms ejpiginwskein and ejpignwsiv (see on Mt 7:16. See Luk 1:4; Act 4:13; Rom 1:28; Eph 1:17, etc.), nor the kindred word gnwsiv knowledge (Luk 1:77; Rom 2:20, etc.).
We keep His commandments [ ] . A phrase peculiar to John and occurring elsewhere only Mt 19:17; 1Ti 6:14. In 1Co 7:19, we find thrhsiv ejntolwn the keeping of the commandments. On threw to keep, see on 1Pe 1:5.
Fuente: Vincent’s Word Studies in the New Testament
LOVE AND OBEDIENCE Test of Fellowship Verses 3-5
1) “And hereby we do know” – (Greek-Kai en touto) “and in this” (ginosko), we recognize from apparent evidence.
2) “That we know him” – (Greek-egnokamen) that we have known Him.
3) “If we keep his commandments”. (ean) if or when we (Greek teromen) we guard, respect or keep the commandments of Him. Keeping, respecting, or guarding the commandments of the Lord does not save one from sin, but such is evidence by which it may be recognized that one is saved, Joh 13:34-35; 1Jn 5:3.
Fuente: Garner-Howes Baptist Commentary
3 And hereby, or by this. After having treated of the doctrine respecting the gratuitous remission of sins, he comes to the exhortations which belong to it, and which depend on it. And first indeed he reminds us that the knowledge of God, derived from the gospel, is not ineffectual, but that obedience proceeds from it. He then shews what God especially requires from us, what is the chief thing in life, even love to God. What we read here of the living knowledge of God, the Scripture does not without reason repeat everywhere; for nothing is more common in the world than to draw the doctrine of religion to frigid speculations. In this way theology has been adulterated by the Sorbonian sophists, so that from their whole science not even the least spark of true religion shines forth. And curious men do everywhere learn so much from God’s word, as enables them to prattle for the sake of display. In short, no evil has been more common in all ages than vainly to profess God’s name.
John then takes this principle as granted, that the knowledge of God is efficacious. He hence concludes, that they by no means know God who keep not his precepts or commandments. Plato, though groping in darkness, yet denied that “the beautiful” which he imagined, could be known, without filling man with the admiration of itself; so he says in his Phaedrus and in other places. How then is it possible for thee to know God, and to be moved by no feeling? Nor does it indeed proceed only from God’s nature, that to know him is immediately to love him; but the Spirit also, who illuminates our minds, inspires our hearts with a feeling conformable to our knowledge. At the same time the knowledge of God leads us to fear him and to love him. For we cannot know him as Lord and Father, as he shews himself, without being dutiful children and obedient servants. In short, the doctrine of the gospel is a lively mirror in which we contemplate the image of God, and are transformed into the same, as Paul teaches us in 2Co 3:18. Where, therefore, there is no pure conscience, nothing can be there but an empty phantom of knowledge.
We must notice the order when he says, We do know that we know him; for he intimates that obedience is so connected with knowledge, that the last is yet in order the first, as the cause is necessarily before its effect.
If we keep his commandments But there is no one who in everything keeps them; there would thus be no knowledge of God in the world. To this I answer, that the Apostle is by no means inconsistent with himself; since he has before shewed that all are guilty before God, he does not understand that those who keep his commandments wholly satisfy the law (no such example can be found in the world;) but that they are such as strive, according to the capacity of human infirmity, to form their life in conformity to the will of God. For whenever Scripture speaks of the righteousness of the faithful, it does not exclude the remission of sins, but on the contrary, begins with it.
But we are not hence to conclude that faith recumbs on works; for though every one receives a testimony to his faith from his works, yet it does not follow that it is founded on them, since they are added as an evidence. Then the certainty of faith depends on the grace of Christ alone; but piety and holiness of life distinguish true faith from that knowledge of God which is fictitious and dead; for the truth is, that those who are in Christ, as Paul says, have put off the old man. (Col 3:9.)
Fuente: Calvin’s Complete Commentary
(5) The fourth inference from the doctrine that God is Light analyses more accurately the general expression of 1Jn. 1:7, walking in the light. If Christ is, as in 1Jn. 2:1-2, the Paraclete and Propitiation of the world, it becomes necessary to ascertain whether He is this to us; lest, when this salvation is offered, we condemn ourselves by rejecting it. The test is, obedience to the commandments, especially in brotherly love.
(3) Hereby means, by what follows.
That we know him.Rather, have known Him (so also in 1Jn. 2:4, I have known Him); that we have not grasped a shadow, but have been in intercourse with the living God, who reveals Himself not through speculation, but through a true inward life of man.
If we keep his commandments.Christsbecause of the reference to Joh. 14:15. Keep like a precious heirloom, watching them against the inroads of our lower nature. (Comp. Mat. 19:17; Mat. 28:20; 1Ti. 6:14.) If each mans conscience was the standard of practice, confusion would again reign in morals as it reigned in the days of the Sophists at Athens. (Compare Platos Republic, Bk. 2, Jowetts translation.) A code and an example fitted for all times and all circumstances have been given by our Lord.
(4) He that saith . . .In particularising the general proposition according to his custom, St. John rejects the first person plural as shocking, unreal, and artificial, and throws the blasphemy on some third person. So is a liar is stronger than we lie, and we deceive ourselves; in such a case the lie has entered thoroughly into the mans nature.
(5) But whoso keepeth his word.The revelation of the will of God, looked at as a whole.
In him verily is the love of God perfected.St. John has before his mind an ideal of a man so filled with the Spirit that in all things he embodies the will of God; the love that such a man has for God is indeed complete. But he knows that the best of the human race can only approach such an ideal in different degrees, at a great distance; and the perfection of the love which they bear to God will vary in the same degree. (Comp. 1Jn. 2:15; 1Jn. 3:17; 1Jn. 4:12; 1Jn. 5:3.) In him verily; rather, Truly in him. It is most emphatic, and refers back the truth is not in him, in 1Jn. 2:4.
Hereby know we that we are in him.Comp. 1Jn. 2:3 and 1Jn. 1:6; without such a test there Could be no happiness in religion. In him implies that we are saved by His grace, surrounded by His love, inspired by His thoughts, partakers of His nature, filled by His Spirit, the dwelling-place of the Father and the Son, with certain access to the divine throne and certain answer to prayer, heirs of the heavenly kingdom.
(6) Ought himself also so to walk, even as he walked.Abiding in Himin Christis an evident reference to Joh. 15:4-11. In the terms of 1Jn. 2:3-5 there is a double gradation: on the one hand, knowing Him, being in Him, remaining in Him; on the other, keeping His commandments, keeping His word, walking even as He walked. The last expression is the strongest of the latter three, as it views the Christian in action. The walk of Christ was the walk in the light (comp. 1Jn. 1:7); divine love the secret spring developing itself in a new virtue for every variety of circumstance. In 1Jn. 2:7-11 brotherly love is introduced as the special manifestation of this obedience that springs from the walk in the light. At a superficial glance it might have been thought that the personal address introduced a new paragraph; it is really only like the Verily, verily, of our Lord, breaking in to emphasize a message to be brought directly home to the hearts of the readers. The life of obedience, the walk in light, is nothing else but the life of brotherly love: This is my commandment, that ye love one another (Joh. 15:12; comp. also Joh. 13:34-35).
(7) I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginningi.e., I am preparing to give you a special direction, which has been implied already by the walk in light. If you look at it from the point of view of your first entrance into Christs kingdom it is old, because it was the chief point of His moral teaching which you then heard. If you look at its effect in you it is new, because (1) it had never been taught so forcibly and clearly before Christ; (2) you are so imperfect that you are always liable to forget it; (3) your obedience to the command can never be complete, but will always require fresh growth; (4) it can never be permanent without continual renewal by Christs presence. Ye is therefore his present Christian audience; from the beginning implies the time of their conversion; the word is here less wide than in 1Jn. 2:6, and means rather Christs teaching on this point. (Comp. 2Jn. 1:5; Leviticus 19, Lev. 18:24.)
(8) Which thing is true in him and in you.The commandment might have hung in the air and remained old, i.e., confined to the definite point of time of its promulgation, had it not been embodied for ever (1) in the living example of Christ during His life on earth; (2) in His active presence and power since His resurrection; (3) in the conduct and character of His people, radically renewed by His Spirit and continually growing after His image. (Comp. 1Jn. 3:23; Joh. 13:34.)
Because the darkness is past, and the true light now shineth.Rather, is passing away; already shineth. Here he gives the reason why he announces as new what he says is already truly realised in Christ and in process of realisation in His people. A visible change, a notable renovation, is going on; the gross darkness that covered the face of the earth is being rent away in the circle of the apostolic preaching; the life of the Lord, which gleamed forth for three-and-thirty years in the cities and on the hill-sides of Juda and Samaria and Galilee, is now bursting far and wide into ever-increasing brightness; wondrously quick is the spread of the rays of His glory; multitudes in every known land are gathered into His kingdom. Old things are passing away as the Apostle looks round, and all things are becoming new. (Comp. Joh. 1:4-9; Rom. 13:12; Eph. 5:8; 1Th. 5:4-5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Yet for the claimant of the divine purity the test is abstinence from all sinning, 1Jn 2:3-14.
It might at first be supposed that a ready advocate and propitiation for the believer’s sins might furnish easy license for sin. And separating that fact from its proper conditions, one may abuse it for antinomianism. St. Paul met the same objection, that we may abound in sin that the grace of propitiation may abound, in the same way as John does here. Rom 6:1, where see notes. Our adherence to Christ is incompatible with a purpose to abound in sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
3. We know him The Gnostics claimed to know God, and thereby to be free to all bodily sin. See note on 2Th 2:7. But the criterion of a true Christian Gnostic is his keeping God’s commandments. The character of the other sort of Gnostic is sharply pronounced in next verse. This knowing him is deeper than a mere historical perception of him. It requires that we should know that we know him, by knowing that it makes us keep his commandments. It is a knowledge which descends from the head into the heart, and runs along the nerves and muscles, making us think, and feel, and act rightly. Bengel notices the climax in the three 1Jn 2:4-6 expressed in know, in him, and abide in him. These three he designates beautifully as cognition, communion, and constancy. No other know him has any saving value but the contrary. The more we know him without this test, the more our condemnation. In the verses previous to the first interlude (1Jn 2:7) the sinlessness of the true Gnostic is designated as keeping commandments; in verses before the second interlude (1Jn 2:12) under the images of love and light.
Fuente: Whedon’s Commentary on the Old and New Testaments
How Then Can We Know That We Truly Know Christ? ( 1Jn 2:3-6 ).
Many were claiming that they knew God, that they had special knowledge of Him, that through their own particular religious ordinances they were illuminated and made without sin, seeing sin, not as moral sin, but as some human blemish that could be removed by such ordinances. They were not too bothered about moral sin. But John now declares, as he has also already done, that they are deluded. Those who come to Christ and to the God Who is light will be aware of their own moral sinfulness and that it can only be dealt with through the blood of Jesus (1Jn 1:6-10), and they will then reveal their true faith in Him by seeking cleansing through His blood and through the way that they live. They, and they alone, are Christians.
Fuente: Commentary Series on the Bible by Peter Pett
‘And by this we know that we have known him, if we keep his commandments. He who says, I have known him, and does not keep his commandments, is a liar, and the truth is not in him, but whoever keeps his word, in him truly has the love of God been perfected. Hereby we know that we are in him. He who says he abides in him ought himself also to walk even as he walked.’
The way that we can know that we have come to know Him Who is the Word of life, and Him Who is the light, is in that we keep His commandments. The word to ‘keep’ means not only to do them but also to hold them in our hearts and minds, continually meditating on them because we love to please Him. We treasure them because we want to be like Him. Thus we love His word. And as we obey it we can come to His light without a sense of guilt (the past has been atoned for) and without fear.
The ‘Him’ primarily in mind here must at first sight be Jesus Christ, for we are later told that we should walk as he walked (1Jn 2:6). But other references and the use of ekeinos in 1Jn 2:6, suggesting a change of person, might suggest otherwise (see below). And anyway it is doubtful if John is making such a clear distinction between Father and Son. In 1Jn 1:5 the fellowship is with the God Who is light. In 1Jn 2:6 the abiding is in Jesus Christ. But John has emphasised from the beginning that our fellowship is ‘with the Father and with His Son Jesus Christ’ (1Jn 1:3), and the transition from talking about ‘Him’ as referring to God, to ‘Him’ as referring to Christ, is smooth and unobvious, wherever it occurs, because he sees it in effect as referring to the same thing. To walk with the God Who is light (1Jn 1:6-7) is to walk with Jesus Christ (1Jn 2:6).
Other references to commandment(s) in John’s writings can be found in Joh 13:34-35; Joh 15:12 where it is Jesus Who says that He is giving the disciples a new commandment, and in Joh 14:15; Joh 14:21 and Joh 15:10 where Jesus speaks of ‘my commandments.’ That might support reference to Jesus here. Yet Jesus also speaks of a commandment He Himself has ‘received’ from the Father (Joh 10:18; Joh 12:49-50; Joh 14:31; and in the plural in Joh 15:10). Furthermore, references to ‘His commandment(s)’ occur eight times in 1 John, in 1Jn 2:3-4; 1Jn 3:22-24; 1Jn 5:2-3 (twice), along with one reference (1Jn 4:21) to a commandment ‘from Him.’ In two of these instances (1Jn 3:23 and 1Jn 4:21) the context makes it clear that God the Father is being referred to. Thus for the sake of consistency we might argue that the remaining references to ‘His commandment(s)’ should also be seen as referring to God the Father, including the references here in 1Jn 2:3-4. This is open to question, however, and the ambiguity suggests that it would probably not have been seen by John as important. The commandments of the Father and the commandments of Jesus were one.
‘By this we know that we have known him.’ The change from present to perfect indicates that the latter refers not just to the present but to the experience of the past as well. They know Him now because at some point in the past they came to know Him and that experience has continued. And this is evidenced by their ceasing to be lawless and keeping His commandments.
‘If we keep his commandments.’ The ‘if’ represents a theoretical position that is open to being true one way or the other. There are those who will hear his letter read who will not be keeping His commandments, thereby demonstrating that they have not known Him.
Then he adds that those who claim to have come to know Him, (through some mystical rite?), but do not keep His commandments in their hearts and through their lives, are liars. They are showing that they have not really come to know Him, for He is light and they are walking in the darkness of sin. They are demonstrating by their lawlessness that they do not know Him, that they do not have the truth within them. Note the more indirect ‘the one who says’ in contrast with the earlier ‘if we say’. John is distancing these from himself and his fellow Christians.
On the other hand those who do ‘keep’ His word, do hold it in their minds and hearts, and seek to fulfil it, truly have, and will have, the love of God perfected in them (compare 1Jn 4:12). It is evidence that God’s love has entered their lives, and is being made perfect within them, so that His love will shine forth in them and from them and through them. God’s love will have done its perfect work in their hearts, and will continue to do so. This connection of God’s love and His people’s responding love through obeying His word will continue throughout the remainder of the letter. One main purpose of God’s love is to produce righteous men.
‘Hereby we know that we are in him.’ Thus the way in which we can know that we are in Him is by the fact that we keep His word in our hearts and live it out in our lives. We ‘keep His commandments’. Like James (and Paul), John has no time for those who consider that they can be Christians without living according to His word. It is not that living according to His word makes them Christians, it is to draw attention to the fact that, if they have become Christians through God’s free grace, the love of God will have truly entered their hearts, and will thus accomplish this within them, because His love will be perfected in them and will do its perfect work. God does not fail in His endeavours.
But if this makes anyone begin to feel doubt about their salvation the remedy is quick and easy. Come to the light and walk in it. Openly admit your sinfulness. And God is faithful. He will justly forgive your sin and cleanse you from all unrighteousness (1Jn 1:9). The blood of Jesus Christ His Son will cleanse you from all sin (1Jn 1:7). Then go on in your walk with Him, walking in the light.
‘He who says he abides in him ought himself also to walk even as he walked.’ This is John’s final conclusion. God is light, and Jesus Christ is the Righteous One, so that the one who abides in Him Who is light, dwelling in His presence and partaking of Him by faith, will necessarily walk as He walked Who is the Righteous One. It is a moral necessity, and no other possibility is mooted. As Jesus Himself had said, ‘You cannot serve God and mammon’ (Mat 6:24).
‘To walk even as he walked.’ This involves a study of His life and walk, and thus His teachings too, which would be possible through the reading out of the traditions concerning His life and teachings in the churches. It is to hold within us (to keep) such a view of Him, brought about by meditation on such teaching, that we light live as He lived and (as far as we can) be as He was. Abiding in Him involves such meditation and involves such walking.
‘He abides in Him.’ Abiding is a central theme of this letter. It occurs especially in Joh 15:4-7 where it has in mind ‘abiding’ in the vine as an illustration of abiding in Christ, thus indicating that abiding indicates the maintenance of permanent, unrestricted, and fully receptive contact. It denotes openness, receptiveness and response. And the idea is found continually in this letter. But the idea is even more widespread, for abiding signifies being continually present with the one in whom the abiding takes place. Thus the Holy Spirit will abide with and in His disciples for ever (Joh 14:16-17) ensuring the abiding with them of Jesus Himself (Joh 14:18). The idea is of permanent two-way contact.
So to ‘abide in Him’ is to maintain constant contact, to make constant response, to enjoy a constant loving relationship and to dwell constantly in His presence in obedient awareness of Him through His word, receiving life from Him as the branches of the vine receive life from the vine. And to do this and not to walk as He walked is seen as unthinkable.
When you ask someone ‘do you live there?’ you usually mean ‘do you abide there?’ It signifies permanent residence and presence. Those who are His demonstrate it by permanent residence in God and in Christ.
Note. The question is often asked, does all this refer to being a Christian or to being as it were in a special inner relationship with God? In our view the question is artificial. We must doubt whether John made such a distinction. We suspect that to him one who did not live like this, at least so some degree, was hardly seen as a Christian at all, only possibly as ‘a hopeful case’ which the future would reveal as genuine or otherwise. As emphasised elsewhere, the future would tell. That salvation is freely given in response to faith in Christ is indisputable. That salvation can be received and not be effective in daily life must be severely questioned. If a man is not changed by receiving Christ it must be questioned whether he has really become a new creation (2Co 5:17)?
Of course in many cases, especially in an environment where being a Christian is not seen as special, and where Christian standards have become the norm, the inward effect may take time to work out and be obvious. We start as babes and need to grow. But if God’s saving work is taking place within us then it will surely eventually force itself on our attention, and then on the attention of others, and then on the attention of the world. How can it be otherwise? And if it does not, we have to question whether it is happening at all. And no man who is not experiencing God’s saving work can truly call himself a Christian. What John wrote here was to all Christians. By their response they would be known (1Jn 2:19). End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Keeping Christ’s commandments:
v. 3. And hereby we do know that we know Him, if we keep His commandments.
v. 4. He that saith, I know Him, and keepeth not His commandments is a liar, and the truth is not in him.
v. 5. But whoso keepeth His Word, in him, verily, is the love of God perfected; hereby know we that we are in Him.
v. 6. He that saith he abideth in Him ought himself also so to walk even as He walked. Faith in Christ the Savior confirms, establishes, the fellowship which we have with Him and our heavenly Father. The result is a living knowledge of Christ: And in this we may find out that we know Him, if we keep His commands. A mere cold, external knowledge about God, a mere head knowledge of His essence and properties, is not true faith and will bring no fruit. A genuine conception of God is that which acknowledges God and trusts in Him as the heavenly Father reconciled to us in Christ and loving us for His sake. If we live in accordance with the commands of this heavenly Father, if we do what His holy will desires of us, then we may take this fact as evidence that we possess the proper knowledge of God. Our life as Christians is the mark of our fellowship with God.
Hypocrites, therefore, and believers in name only should beware: He that says, “I know him,” and does not keep His commands, is a liar, and in this person the truth is not. God wants a genuine keeping of His will. He abhors sham and hypocrisy. A mere outward profession of faith, a mere crying, “Lord, Lord,” may make the desired impression upon men, especially since genuine good works may be imitated. God examines the condition of the works very closely; He knows the motive which prompts every word and deed of every person. The hypocrite may deceive others, but he cannot really deceive himself, and his efforts to deceive God are vain and foolish. The hypocrite, the mere head- and mouth-Christian, is a liar, he does not really know what truth is; he has gotten away so far from honest Christianity that all his pretended efforts avail him nothing.
Of the true, honest Christian St. John writes: But whoever keeps His Word, in this person the love of God is truly completed; in this we know that we are in Him. Out of the knowledge of God in faith there flows the true love of God. This love finds its expression in this, that the Christian keeps the Word of God, that we do what we know to be His will, that we refrain from everything that is contrary to His will. If this is our attitude, if this is brought out in our entire conduct, in our whole life, then our love toward God is really perfected, gives a proper, live account of itself, presents unmistakable proof of the right condition of our heart. A real Christian life is the mark of fellowship with God, it shows that our life is bound up with Him, that we obtain all our strength from Him.
It follows, then, as St. John puts it: He that says he abides in Him is also under obligation to conduct himself just as He conducted Himself. The fellowship with God into which we enter by faith is not a matter of a few hours or days, but is a living, permanent power in the life of the Christian. The Christian wants to remain in fellowship with God, of whose wonderful influence he has had a taste. For this reason he takes the life and conduct of Christ as his example and tries with all the power granted him by faith to follow in His steps. Christ’s life is the pattern, the model; ours must at least be close imitations of His exemplary mode of living and conducting Himself. Thus the entire Christian life is obedience to God’s command. This obedience results from true fellowship with God and is its mark and evidence. And all is based upon the certainty of the forgiveness of sins.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Jn 2:3. Hereby we do know that we know him To know Christ, to love him, to have him, and to be in him, are in this epistle used as synonymous terms, or very nearly so. St. John had in the former chapter intimated, that no man can have communion with God, unless he walk in the light, as God is in the light. Here he asserts, that no man can have any benefit from Christ’s being an Advocate with the Father, or a propitiation for the sins of men, unless his knowledge of God and the gospel produces holiness of heart and life. This seems to be the connection between the present and the foregoing verse. The false teachers boasted of their knowledge, while their practice was bad; hence they were called Gnosticks;and that perhaps might be the reason why St. John so often repeats the words know and knowledge. The knowledge of God does not consist in mere opinion, or barren speculation, or in mysterious notions of his nature and essence, but in that practical knowledge which leads to a love of God, and keeping the divine commandments. It has been observed, that there was a set of men, who rose up in the Christian church, even in the days of the apostles, who so far perverted the doctrine of the great apostle St. Paul concerning justification by faith, without the works of the law, as to pretend that they who knew the truth, and had faith, were under no necessity of leading a holy life. All the seven Catholic Epistles seem to have been particularly levelled against that dangerous error, and the present text is a direct confirmation of this opinion. Practical errors are the most dangerous errors; and unless knowledge is carried into practice, and faith influences to a right temper and conduct, our knowledge is vain, and our faith also is vain: but the knowledge of God which influences to a holy experience and a right practice, will, if persevered in, end in eternal life.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 2:3 . Semler would make a new section begin here: “after the foundation of salvation has been spoken of, there follows the exhortation to preserving the salvation;” incorrectly; 1Jn 2:3 is closely connected with chap. 1Jn 1:5-6 , and states in what the Christian’s walk in light consists; therefore also it begins simply with .
] refers to the following ; the object is stated by ; the same combination is found in the Gospel of Joh 13:35 ; similarly in chap. 1Jn 4:13 , where, however, the particle is used instead of , and chap. 1Jn 5:2 , where is used. A Lapide wrongly weakens the force of : non certo et demonstrative, sed probabiliter et conjecturaliter; it is rather the anxiety of the apostle to bring out that the Christian has a sure and certain consciousness of the nature of the Christian life. This certainty is confirmed to him by unmistakeable facts, in which the truth of his knowledge attests itself.
] seems to refer to the last-mentioned subject in 1Jn 2:2 , therefore to Christ; so it is explained by Oecumenius, Erasmus, Grotius, Calov, Spener, Bengel, Semler, Johannsen, Sander, Myrberg, Erdmann, etc.; but the deeper train of thought is opposed to this; John is not continuing the idea of 1Jn 2:2 , but is going back to the fundamental thought of the whole section: “He who has fellowship with God walks in the light;” the principal subject is God , and to it, therefore, is to be referred; so Calvin, Beza, Lcke, Baumgarten-Crusius, Ewald, de Wette, Brckner, Ebrard, Dsterdieck, Braune, etc. [90]
On , which is not, with Lange and Carpzov, to be interpreted = “love,” the commentators rightly remark that it is not a mere external, purely theoretical knowledge that is to be understood by it; [91] it is the living knowledge that is meant, i.e. a knowledge in which the subject (God) is really received into the inner life, and thought and action are determined by it, [92] so that is necessarily connected with the (chap. 1Jn 1:6 ); still it is inexact to render , with Oecumenius, directly by , or, with Clarius, by societatem habemus cum eo. By the element of consciousness in the fellowship, and with this its internal and spiritual side, is brought out.
] The expression . . [93] describes the obedience resulting from the internal faithful keeping of the commandments; [94] it is incorrect, with Braune, so to press the idea here, in its distinction from , that merely “attention to the commandments” is to be understood by it; it rather includes in itself the actual obedience. This obedience is not here regarded as the means of the knowledge of God, but as the proof of it; rightly Oecumenius: ; only he should have said “ ” instead of . Between both of those there is the same relationship as between fellowship with God and walking in light; for as the former is related to the knowledge of God, so is the latter related to the observance of the divine commandments, which is the concrete embodiment of .
[90] The reason brought forward by Ebrard: “it lies also in the idea of the commandments , that they are mentioned as commandments of the Father and not of the Son,” is not valid; comp. Gospel of Joh 14:15 ; Joh 14:21 ; Joh 14:23 ; Joh 15:10 . Ebrard, on the other hand, rightly points to ver. 6, where (Christ) is distinguished from . From this verse it also follows that John, in this section, is considering Christ not as having given commandments, but as having walked according to the commandments of God.
[91] Lorinus: cognoscere cum quadam voluntatis propendentis approbatione. A Lapide: cognitione non tantum speculativa, sed et practica, quae cum amore et affectu conjuncta est, ac in opus derivatur. Spener: “This is not a mere knowing (1Co 8:1 ), such as may exist without love, but a knowledge which comes into the heart and fulfils His will with trust.” De Wette: “Knowledge of the heart, not of the mind, wherewith activity is also assumed.” Lcke: “the knowledge of God in the highest sense; not, however, in so far as it is identical with the love of God, but only in so far as it really impels men practically to fulfilment of the divine commands, and thus reveals itself in growing love to the God who is known as the Light.”
[92] Weiss not unjustly contends against the current view of in John, in so far as the idea of knowledge is not kept pure in it from confusion with other ideas; but when Weiss says that in John only “the knowledge that rests on immediate contemplation is to be thought of,” and observes that “it lies in the nature of the case, that in this intuition and contemplation the object is received into the entire spiritual being of man as a nay, as the determining power,” he not only agrees with the explanation given above, but defines the idea in such a way as not to deviate so very far from the commentators whom he opposes as his polemic would lead one to suppose.
[93] It is to be noticed, that to describe the Christian commandments John never uses (which by him is only used in reference to the Mosaic Law), but generally (only now and then or ); and as verb, , never (except in Rev 22:14 ). In the writings of Paul, appears only in 1Ti 6:14 , and besides in the N. T. in Mat 19:17 (Mat 28:20 : ).
[94] The paraphrase of Semler may be given here merely for its curiosity: Si (nos Apostoli) retinemus et magnifacimus hanc ejus doctrinam: Deum esse pariter omnium gentium.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Jn 2:3-11 . Further antithetical statement of the believers’ walk in light; it is described as (1Jn 2:3-6 ); this then is further defined as a (1Jn 2:6 ), and is emphasized as being the essence of this walk (1Jn 2:7-11 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5. Mark of the walk in the light. Obedience to the commandments of God, especially brotherly love
1Jn 2:3-11
3And hereby we3 do know that we know4 him, if we keep5 his commandments. 4He that saith,6 I know7 him, and keepeth not his commandments, is a liar, and the truth is not in him. 5But whoso keepeth his word, in him verily is the love of God perfected8: hereby know we that we are in him. 6He that saith he abideth in him 7ought himself also so9 to walk, even as he walked. Brethren,10 I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.11 8Again, a new commandment I write unto you, which thing is true in him and in you;12 because the darkness is past,13 and the true light now shineth. 9He that saith he is in the light, and hateth his brother, is in14 darkness even until now. 10He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.15 11But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that16 darkness hath blinded his eyes.
EXEGETICAL AND CRITICAL
The Connection. The call to the contest with gin on the ground of the Saviours antecedent propitiation and lasting intercession is connected with this section of the mark of the true knowledge of and fellowship with God, as that of vital Christianity: see whether thou really art the object of the intercession of the Sinless One with Him who is Light! The mala securitas and the utilis timor move the Apostle to set this section with the given marks of a true Christian into close connection with the immediately preceding section of the atonement for the sins of the whole world, and namely, as a link in the chain of thoughts depending on 1Jn 2:5.: That God is Light. His object is to excite a salutary, moral seriousness of purpose in his readers; their obedience to the commandments of God, and especially their practice of brotherly love are given to them as tokens by which they may determine whether they are really in Gods kingdom of grace. He warns, therefore, against the false security of a show-Christianity, and guards his churches against false confidence and carnal security (Neander); similar are the views of the greater number of commentators, from Episcopius and Calov down to Dsterdieck, who, however, confines himself to pointing out the dependence of this section also on the leading thought in 1Jn 1:5-6, while the former take too narrow views of the connection with 1Jn 2:1-2. The copula denotes the close connection and appurtenance of the sequel to the preceding section. Hence it is not correct to make here the beginning of a new section, (Sander: Having thus far spoken of the proofs of salvation, he now proceeds to exhort his readers to its preservation), or to connect with 1Jn 1:5-6 (Huther).
Obedience to the commandments of God is the general characteristic of true Christianity, (1Jn 2:3-6).
1Jn 2:3. And hereby we know.John uses in order to refer to the sequel, as here, 1Jn 3:16; 1Jn 3:19; 1Jn 3:24; 1Jn 4:9-10; 1Jn 4:13; 1Jn 4:17; 1Jn 2:2, or to the preceding, as in 1Jn 2:5; 1Jn 3:10; the reference is generally plain from the context. In the former case the Apostle is wont to indicate the mark whereby we know, by the addition of the preposition (1Jn 4:13), or by (1Jn 3:16; 1Jn 3:19; 1Jn 4:9-10), or (1Jn 4:17), or (1Jn 2:3; 1Jn 2:5), or (1Jn 5:2), according as he wants to supply either a really existing, historically given and objectively sure token (Dsterdieck), on one only ideally existing and described as possible or conditional. The Apostle, who lays a strong emphasis on knowing, understands to express in writing the different shades of thought with the same nicety and correctness. [John uses the formula first as referring the demonstrative pronoun back to what has gone before, as e.g. in our 1Jn 2:5, and in 1Jn 3:10. If, however, the demonstrative pronoun in this or a like formula, looks onward, and the token itself, with the circumstance of which it is a token, follows, he expresses this token variously and significantly, according to the various shades of meaning to be conveyed. Sometimes the token implied in the demonstrative, follows in a separate sentence, as in 1Jn 4:2; sometimes the construction is slightly changed, and the sentence begun with is not regularly brought to a close, but continued in a new and correlative form; e.g. 1Jn 3:24, where is taken up by . And this way of expression is closely parallel to that where completes the construction begun with . So 1Jn 3:16; 1Jn 3:19; 1Jn 4:9-10; 1Jn 4:13. In these cases the full objective reality of the token, as a fact, is set forth. It is an undoubted fact that He has given us of His Spirit, that He has sent His Son: and from these facts our inference is secure to the other facts in question, that He abideth in us, etc. But in other passages we find instead of this an , 1Jn 4:17, or an , as here, Joh 13:35, or , 1Jn 5:2. This , , mark the token implied in as one not actually existent, an historical or objectively certain fact; but as a possible contingency, something hypothetically and conditionally assumed: in other words as ideal. Dsterdieck, pp. 172, sq.M.]. He is concerned with the fact,
That we have known Him.The context must determine who is meant by , God the Father or Christ; the reason must be sought in the section itself, where in 1Jn 2:3-6 we have first the repeated forms , and and once , 1Jn 2:6. As the latter evidently denotes Christ, so the former applies with equal certainty to God the Father. Hence it was not the immediately preceding verse in which Christ is spoken of, which induced the Apostle to use and to understand thereby the Father, but rather the all-controlling thought, God is Light, 1Jn 1:5.So Bede, Oecumenius, Erasmus, Lcke, Jachmann, Baumgarten-Crusius, de Wette, Brckner, Dsterdieck, Huther, Ebrard. It is referred to Christ by Augustine, Episcopius, Grotius, Luther, Calov, Wolf, Lange, Sander, Neander. Socinus and Calvin are undecided. The word , occurring twice in juxtaposition, bears each time substantially the same meaning: to know. But to know God is not a matter of the understanding only, a knowledge, a knowing, but matter of the whole man; it is an inward life, both matter of the will and of the mind; an entering into, a perceiving in order to be penetrated thereby, in order to receive it in receptivity. The object of this knowing becomes the substance of him that knows; the nature of the object of our knowing determines His coming near us and entering into relationship with us. God cannot be known without Himself; it is. only by converse with Him that He allows Himself to be known (Oecumenius; ), Clarius societatem habemus cum eo.); the knowledge of God presupposes and promotes life-fellowship with Him. This last particular is also intimated by the perfect ; the real fact of having known Him is described as finished, attended by an after-effect and still further development in continued and ever-growing knowledge; it is parallel , 1Jn 1:6. Colossians 3. Inward affinity of life, real appurtenance is the unconditional pre-supposition both of knowing and loving; for only those in affinity with each other know and love each other (Dsterdieck). We, the Christians, renewed in Christ, created to His image, are those who know. Hence it is false to take like the Hebrew in the sense of to love (Carpzov, S. G. Lange), or only as a theoretical understanding of Divine truth (Socinus, Episcopius); nor may we intermingle knowledge and love, and regard the latter as essential to the former (Bede, Oecumenius, Lcke), although knowledge is conditioned by love (de Wette).[It is not mere theoretical knowledge, but vital, experimental knowledge flowing from God, being received into the heart, and His influencing our thoughts, our will and our actions.M.].
If we keep His Commandments.The verb , probably connected with , [more probably with , a watch, M.], a sign, denotes properly to pay attention, to observe, (Ecc 11:4), (Act 12:6), the beloved disciples (Joh 17:11, sqq.), (Eph 4:3), (1Jn 5:18). Hence to preserve [keep in safety] [observare, servare) from loss, danger, injury. Fear, selfishness, hatred or love may be the motives of such preserving; the object of enables us to infer the motive. His commandments=the commandments of God the Father; for the reference to Christ here is valid not so much because He gave commandments as because He kept them (cf. 1Jn 5:6). To keep the commandments is not the same as (1Jn 1:7), but an indispensable part of it, and moreover a distinct, cognizable part of the greater, wide and profound whole, and as a sign or token peculiarly fitted to mark a conclusion. The commandments of God are clear, simple, well-defined; the expression of His will, given as much for His glory as for our salvation, evidences of His holy love, of His sanctifying compassion, and of His salutary righteousness; they answer to His Being, and in like manner to the nature of His Law, and particularly to the nature of His creatures. If they originate in the love of God, the motive of obedience to them must also be the love of God, who gave them, and the love of themselves as the gifts of His love. But the words themselves do not warrant the opinion of Augustine and Bede, that John insists here upon love. He only demands the unexceptional keeping of the commandments of God, and by the use of the Article and the Plural ( ), excludes any and every arbitrary selection. He lays down a sure and infallible token; and the erroneous view just stated proves it to be such. But he does not lay down this keeping as a fact by the use of , but as a supposition by ; with this agrees also the choice of the word instead of (which is likewise conditioned by the words of our Lord in Mat 28:20 : ). We cannot do, but only keep the commandments of God. And even this is very limited, unsatisfactory, liable to frequent and manifold interruptions. Least of all can it be Johns meaning (according to 1Jn 1:8-10) to suppose Christians capable of fully keeping and practising the commandments of God. But notwithstanding all the shortcomings of obedience to the commandments of God, and despite all the imperfections and sins of Christians and their life, there still remains a sharp contrast between those who remember the commandments of God to do them (Psa 103:18), and those who do not mind them at all, or only know them. However great may be the difference of believers among themselves, their knowledge of God and their obedience to the commandments of God will be reciprocally related, and the latter will always remain a sure token of the former, which cannot be a fact in the life of Christians without the latter. On that account the Apostle, as is his wont, (as in 1Jn 1:8-9), gives prominence to the opposite with a progression in the thought and by way of explanation. [Huther thinks it note-worthy that John never designates the Christian commandments by , a term used by him only with reference to the Mosaic code of laws, but mostly by (only occasionally , or ); nor by the verb (except in Rev 22:14), but . Paul uses the term only at 1Ti 6:11; it occurs besides in the N. T. at Mat 19:17 (cf. Mat 28:20). M.].
1Jn 2:4. He that saith I have known Him, and keepeth not His commandments, is a liar.The progression in the development and unfolding of the thought lies in the Singular, which sets it forth not as indefinitely general, but as general and true in its application to each individual. It lies moreover in the negative form, so that we may and must not only infer the knowledge of God from the keeping of Gods commandments, and from other facts as well, but that the keeping of the Divine commandments, obedience, cannot and must not be wanting where there is a knowledge of God, which deserves that name. The words he is a liar, moreover, are intensive and stronger than he lies (1Jn 1:6), or he deceives himself (1Jn 1:8). Not a single act, but his whole nature and being, is thus designated; the lie reigns in him. There may first of all be wanting self-examination in the light of divine truth, or it may be self-deception and unconscious hypocrisy, but the conscious lie will follow; one desires to appear more than one is. The further particular,
And the truth is not in him, gives emphatic prominence to the status, the emptiness of such a person, cf. ad. 1Jn 1:8, in Exegetical and Critical.
1Jn 2:5, similar to 1John 1, 810, in antithesis with 1Jn 2:4, refers back to 1Jn 2:3, , but progressing both in the subject-clause and in the predicate-clause.
But whoso keepeth His word; literally: but whoso keepeth of Him the word., keepeth, stands emphatically first, so precedes , and instead of the manifold , in order to mark the unity. Prcepta multa, verbum unum, observes Bengel, and a Lapide correctly says: Dicit verbum ejus in singulari, quia prcipue respicit legem caritatis: enimceteras omnes in se comprehendit. Hence is not the synonym of (Huther), nor the comforting message of the gospel, nor the requirement of faith, but the revelation of the will of God as a unit, or the revelation of His commandments in their relation as a unit to His purpose of grace (Ebrard). As this sentence corresponds with if we keep His commandments (1Jn 2:3), and is more definite by the pron. rel. than is the other sentence by , so the is parallel with . It matters not how much we distinguish knowledge and love, and warn against their being confounded, they are nevertheless intrinsically connected and correlatives: Amor prsupponit cognitionem [says Grotius, which Huther admits, and adds M.]: Cognitio prsupponit amorem. Both are true. From this it is evident both that we must apply , 1Jn 2:3, to God the Father, and that must denote our love of God (as 1Jn 2:15; 1Jn 3:17; 1Jn 4:12; 1Jn 2:3.) The knowledge of God and the love to God must correspond with each other. This is the view of the majority of commentators, viz.: Bede, Oecumenius, Luther, Beza, Lorinus, Socinus, Grotius, S. G. Lange, Lcke, Jachmann, Baumgarten-Crusius, de Wette, Brckner, Neander, Huther, Dsterdieck, and others. Others (Flacius, S. Schmid, Calov, J. Lange, Bengel, Sander), understand the love of God to us (as in 1Jn 4:9-10), first in opposition to the Romish exposition of the meritorious perfectio caritatis nostr aut operum nostrorum, and secondly on account of , which, they say, cannot be predicated of our love. But neither is it the love commanded by God (Episcopius) in which we have to exercise ourselves, nor the relation of reciprocal love between God and man, the communio, societas and conjunctio, mutua amicitia et conjunctio (Ebrard following several commentators, chiefly [German] Reformed), nor the love of God in us, comprising both Gods love to us, through which, and our love to God, in which we live. (Besser.) The explanation of , is perfected, perfect, is difficult. We have no right to dilute the word with Beza, as if John were speaking not of perfecta caritas, but of an adimpleta caritas, without all show and hypocrisy, so that the reference were only to sincere love and were only mettre en excution [to put into execution.M.]. Nor can it be right to hold with Socinus and his successors, the rationalists, that the reference is to a relative perfection adapted to the powers of man, because prohibits such an interpretation. It signifies, as in 1Jn 4:12; 1Jn 4:17-18, perfected, has become perfect. John supposes the case that somebody really keeps the word of God, and from this ideal stand-point says with the fullest right that such a keeping of the Divine commandments evidences a perfected love to God in practice (cf. Lcke). The more the ideal keeping of the sentence becomes apparent to us, so much the more do we perceive in it a paracletical power, an incentive to the realization of that ideal, a holding up of Christian duty, , 1Jn 2:6. (Dsterdieck). Calvin says: Si quis objiciat, neminem unquam fuisse repertum, qui deum ita perfecte diligeret, respondeo, sufficere, modo quisque pro grati sibi dat mensura ad hanc perfectionem adspiret. Interim constat definitio, quod perfectus dei amor sit legitima sermonis ejus observatio. In ea nos progredi sicut in notitia proficere decet. But Huther is perfectly right in his strictures of Calvins view which approaches that of Socinus, who says: Est autem perfectio ista caritatis in Deum et obedientia prceptorum ejus ita intelligenda, ut non omnino requiratur, ne ei quicquam deesse possit, sed tantum ut ejusmodi sit, qua Deus pro sua ingenti erga nos bonitate contentus esse voluit.M.]. Where the word of God is perfectly fulfilled, there the love to God is perfect; perfect love shows itself in perfect obedience. It is certainly true that the Christian at no moment of his life has reached this perfection, but is always only growing in that direction. John, however, does not refer to that here. The Apostle now quickly subjoins the concluding thought: Hereby (not by the perfection of love (Socinus), but by obedience to the commandments of God, Huther, Ebrard; for this thought concerning, obedience as the token of the knowledge of God and of life-fellowship with Him governs this whole thought-complex) we know that we are in Him. is the final and summary expression of , 1Jn 2:3, and of , 1Jn 1:6, of the inward life-fellowship of Christians with God. It is more than mans dependence on God in virtue of his inward relation to Him (as in Act 17:28). As having known Him is not without being in Him, obedience of His commandments must stand as the mark of the knowledge of God, while the love of God [i.e., our love to God, M.] must supervene. What is said here amounts therefore to more than the explanation given by Grotius: Christi ingenii discipuli sumus.
1Jn 2:6 is the final and full conclusion of this section.
He that saith he abideth in Him, ought himself also so to walk.First: Synonyma, cum gradatione: Illum nosse, in Illo esse in Illo manere, cognitio, communio, constantia, (Bengel); then , , . , particularly by the side of (Jesus), and different from it, evidently denotes God the Father, and not Christ, as maintained by Augustine, Wolf, Neander, al., although the recollection of , the favourite expression of Jesus, which occurs ten times in Joh 15:4-11, may have influenced the language of the Apostle in this passage; at all events, the abiding spoken of in the Gospel is also connected with a reference to the commandments. Being and abiding in God denote one and the same fellowship with God. The latter term merely superadds the description of its permanence and continuance, which is not contained in the former. (Frommann.)
Ought () does not designate a mark or sign, but only the obligation.
So to walk even as He walked.(i.e. Christ). This walking is not a mark or sign, which exists or might exist, or given as a touchstone to determine the Christianity of individuals, but simply designates the duty and obligation of Christians, as the disciples of Christ. Nor is it consequently a moment of abiding or being in God, a part thereof, but a goal to be reached, and a problem to be solved by every Christian, with the obligation of which none may dispense. So () to walk as Christ walkedis a requirement, compliance with which involves constant learning and ceaseless labour. The reference to Christ by occurs several times in this Epistle, 1Jn 3:3; 1Jn 3:7; 1Jn 4:17.
As He walked points neither to particular traits in the life of Christ, e.g. prayer for His enemies (Augustine), contempt of the world and its pleasures, and patience in sufferings (Bede), nor, as in 1Pe 2:21, sqq., to His self-humiliation and suffering, nor only to His perfect obedience of the commandments of God, nor to His doing only; but it is the concrete representation of walking in the Light (1Jn 1:7), of the Divine life in Christ, whose essence and kernel is love. So that Paul may even exhort us to imitate, copy, follow God (Eph 5:1,) and to walk in love (1Jn 2:2). But this must not be confined to the inward disposition, but must have an adequate expression in all our doings, in our whole conduct, at every step of our life; hence . John and his mysticism are certainly not afflicted with sentimentalism. The emphatic can hardly be dispensed with here [See Appar. Crit. 1Jn 2:6, note 7.M.].
Brotherly love in particular is now specified as a mark of true Christianity (1Jn 2:7-11).
1Jn 2:7. Beloved, so in 1Jn 3:2; 1Jn 3:21; 1Jn 4:1; 1Jn 4:7; 1Jn 4:11; in the last two passages it is particularly connected with the commandment of brotherly love. Beloved of God the Father in Christ, whom they ought to follow in that they walk in love to the brethren, as He did. [Huther: Such an address does not necessarily indicate a new paragraph, but it bursts forth also in cases when the matter in question is to be brought home to the hearts of readers or hearers; which is the case here.M.].
I write not a new commandment to you.The whole context, both what immediately precedes and what follows, requires us to regard this as a commandment, even as the commandment of brotherly love. The consideration of 1Jn 2:6 teaches first that constrains us to hold fast to the meaning of , commandment, and secondly exhorts us to walking after Christ; while 1Jn 2:9 treats of love to the brethren. The latter is the definite and explicit declaration of what is implied in the former. It is improper to say that the reference here is to the different commandments; the commandment, to walk after Christ, and the commandment, to love the brethren; the two commandments are not alongside one another, but inside one another, and so that the latter is included in the former, not vice versa, that consequently the former is more general and less definite than the latter, whereas the latter is particular and clearly defined [i.e. Walking after Christ is the general, loving the brethren the particular.M.]. A separation is impossible here; nor must 1Jn 2:7-11 be subdivided as if 1Jn 2:7-8 treated of something different from. 1Jn 2:9-11. That which is stated in such explicit and definite terms in the second half, with reference to the first half of the whole section, must be already contained and intimated in the first half. The argument proceeds from the formal, as given in the walk of Christ, to the material which is contained therein. The connection is supported by the Apostles mode of treatment. For in 1Jn 3:11; 1Jn 3:23; 1Jn 4:7; 1Jn 4:21, he uniformly passes from general precepts to the commandment of love. Joh 15:13; Joh 15:17, and particularly Joh 13:34, present an analogy, and supply the basis for this part of the Epistle. 2Jn 1:4-6 is the perfect parallel passage which specifies walking in truth, walking after His commandments, walking in the new comandments, which we had from the beginning, and which they had heard. The corresponding points here are walking in the light, walking as He walked, after the commandments of God, in love of the brethren. But the reference cannot by any means be to walking after Christ per se in 1Jn 2:6, because just there the is described as e. The commandment given is therefore, not Christs walk which is seen, but His Word, which is heard; the commandment was not only given in acts, but spoken in the word. Of course we must not understand as designating the Gospel which is preached, and make it the . Lastly, the general grammatical usage forces us to take [in its usual senseM.] as commandment, and not in the sense of doctrine or truth, as Flacius, Calov, J. Lange, Rickli, Ebrard understand it. We ought therefore to agree with Augustine, Bede, Oecumenius, Theophylact, Luther, Calvin, Baumgarten-Crusius, de Wette, Neander, Sander, Huther and Dsterdieck, who understand the commandment of brotherly love, and not with expositors like Beza, Socinus, Episcopius, Lcke, Frommann and others, who hold that the commandment applies only to walking after Christ. [It is doubtful whether Braunes view of the relation between walking after Christ and loving the brethren is correct. It strikes me that the case is stated with greater lucidity and correctness by Huther, who says with reference to the two views of the commentators: These two views seem to be opposed to each other, but they are opposed only when it is assumed that Johns design was to specify a particular commandment in contradistinction from other commandments. But that assumption is erroneous: the commandment to keep the commandments (or the word) of God after the pattern of Christ, or to walk in the Light, is none other than that of loving ones brother. From 1Jn 1:5, onwards John does not refer to different commandments, but to a general commandment of the Christian life, which flows from the truth that God is Light. The reference is to this commandment when John, in order to bring the matter right home to the hearts of his readers, says: , so that does not refer to a commandment he is about to specify, but to the commandment he had already specified before (however, not in 1Jn 2:6 only), and which he is about to define more clearly in the sequel as its concrete substance. This view Huther pronounces in agreement with that of Dsterdieck: The solution of the riddle is that the holy commandment to walk as Christ did walk, is fully and essentially contained in the commandment of brotherly love. We encounter here the view that as the whole exemplary life of Christ is contained in His love of us, so our whole walk in the Light is substantially nothing else than following after Christ in this full brotherly love.M.].
The words not a new commandment are explained by what follows:
But an old commandment, which ye had from the beginning; this old commandment is the word which ye heard.The commandment, therefore, is not new, but old, because the readers do not only now learn to know it by his writing, (), but because they have it already, and had it from the beginning. It is also said how they did receive it; they had heard it, that is, it had been announced to them. This renders it necessary to refer to the beginning of Christianity, and the Christian standing of the readers; for the beginning, as far it concerns their life, cannot be anterior to their time, but must coincide with their life and the time when it was announced to them. So, also, 1Jn 2:24; 1Jn 3:11; 2Jn 1:5-6. Ye can never mean majores vestri (Grotius), but designates the readers themselves, the Church, to whom the Epistle is addressed. Nor is there room for a distinction between Jewish Christians who had it already formerly, and Gentile Christians who had only heard it by the preaching of the Gospel, as Wolf draws it, and for saying that the beginning in the case of the former denotes what is written in the Old Testament by Moses (Flacius, Clarius), and that in the case of the latter the beginning dates even from the creation, written in their heart and conscience (the Greeks, fully corresponding with what Luthardt, on free-will, p. 12, sq., 22, observes as a characteristic of the Greek Church which is fond of connecting Christianity with the sphere of the universally human as contradistinguished from the Latin Church, which prefers to give prominence to the specific newness of the Christian, Baumgarten-Crusius, Credner). But we must not say that bears precisely the same meaning as in 1Jn 1:1; 1Jn 2:13-14; 1Jn 3:8, since the meaning is determined by the context, which points here to the beginning of the Christian life. This is the view of most commentators, viz,: Calvin, Beza, Socinus, Episcopius, Lange, Rickli, Lcke, de Wette, Sander, Neander, Besser, Dsterdieck, Huther and al.The Article in the addition ( ) marks once more, the age of the commandment which had already been indicated by the antithesis (-, ). It is called straightforth , because, as all run together in the one , as this one runs through and fills the whole , the evangelical : We should love one another as Christ has loved us; wherefore is not the chief substance of the word, but the word itself. As meant that they had, knew and used the commandment, so adds how they came to possess it: by the preaching of the Apostles. The addition is, therefore, not a correction of , as if John wanted to say: it is not I that give it to you now while I am writing, but you have heard it long ago of Christ (Baumgarten-Crusius), [for has no immediate relation to , but to .M.].
1Jn 2:8. Again I write unto you. indicates a close connection with the preceding verse, rendered unmistakable by the repetition of the same word in the same form: , 1Jn 2:7, belongs to the verb (Lcke, de Wette), although stands before , and signifies again, once more, a second time, and Erasmus, with whom most commentators agree here, is not wrong in saying (against Huther): et contrarietatem declarat et iterationem, because is used by Homer and Hesiod in the sense of back, backward, and against, to gainsay [i.e., say againstM.], but in Herodotus and Attic, and later writers generally, it bears almost the exclusive signification of again, once more, anew; but Erasmus errs when he adds: hic non repetitionis sed contrarietatis est declaratio; it is here corrective and epanorthotic (Beza, Episcopius, Calov, Wolf, Lcke, al.)., both here and in 1Jn 2:7, denotes the present act of the Apostle, and has its ordinary, literal sense, not=I prescribe (Baumgarten-Crusius), nor does the Accusative following admit the construction=I write of, concerning the commandment.
[As] a new commandment, which thing is true in Him and in you.[Knapps paraphrase () () is the basis of as bracketed in the text.M.].This is a further proof of the close connection of this verse with 1Jn 2:7; John adheres to what he had just said, writes still on the same point, and it is, therefore, simply impossible to make 1Jn 2:8 begin a new paragraph, as does Ebrard. The clause relates to the preceding matter, as is evident from the relative pronoun, and cannot be connected with the following clause introduced by , as Ebrard thinks. The Neuter forbids our regarding it as a relative clause belonging to , as maintained by Dsterdieck, who assumes a constructs ad sensum, and says that the real substance of is declared to be true, both in Christ and in the readers, but this would require (Lcke), and the thing required by is nothing else but the itself (Ebrard). We must take it rather as cordinated with , and construe it like , as the object of . The above-mentioned paraphrase of Knapp is the most simple construction, although we must not attach to the inserted the meaning of tanquam si nova esset, as Knapp does, for then it could not be called a new commandment; yet both the Apostle and our Lord Himself describe it by the epithet new (Joh 13:34); , moreover, denotes the reality (Rom 15:15, and elsewhere), and is well adapted to being supplied, in order to point out the right explanation.But we have to begin with the explanation of , which stands emphatically first; the reference is consequently to that, which isin Him and in you. by the side of denotes a person, so that is not=per se ac simpliciter (Socinus), and the context requires its being explained of Christ and not of God (Jachmann, who is then compelled to understand in connection with , in a different sense from the same word in connection with ; in God it has its reason, in you it has its evidence). There is no reason why the preposition should be rendered respectu, in respect of, or by (which something may be known, identified as true, de Wette); it simply means: in or with Christ and you. At the same time bears of course the sense of real, as in Act 12:9 [i.e., it denotes actual reality (Huther, Meyer)M.]. The sentence, moreover, must not be torn to pieces after the manner of Erasmus, Episcopius and Grotius: quod verum est in illo, id etiam in vobis verum est, esse debet. But brotherly love evidenced in the walk is true in Christ the Head and in the readers of the Epistle, as the members of His Body. No matter how great the difference of that reality may be, it is still there [is actually, really extant.M.]. This stands as a new commandment, and, therefore, John writes it thus. He considers the as the main point, places it first, and then predicates of it that it is new, after having previously called it old.He called it old from the stand-point of the present with regard to the former entrance into Christianity, which took place long ago; he describes as new that which is true in Christ and His people, and sees first in Him what is now also in His people, what Christ required of His followers as a new commandment (Joh 13:34), and from this stand-point, from their entrance into Christianity and their fellowship with Christ, he, like the Lord Himself, calls this a commandment which is new. The Apostle consequently does not refer here to the permanent duration of the commandment of brotherly love, which requires to be constantly inculcated anew (Calvin: perpetuo vigere, Socinus, Knapp, al.), nor to mans new birth (Augustine, Bede, al.). It is new by the very words added by Christ Himself in Joh 13:34 : , as He has proved it in fact, and as he does effect and operate it in His people. [Huther: The sense is: that which is already true, i.e., a reality, in Christ and in you, to wit: the (cf. Joh 15:10, where Christ says of Himself: ), I write to you as a new commandment, and then he adds in a foot-note, It is manifestly not more surprising that John sets up before his readers anew as a commandment that which has already become a reality in them, than that he announces to them truths, of which he says himself that they know them already.M.].
Because the darkness passeth away and the true light shineth already.This sentence answers the question: Why does the Apostle write as a commandment which is new that which is true in Him and the readers of the Epistle? Hence is simply causal, because; and this whole sentence corresponds exactly with the preceding (Dsterdieck, Huther). , consequently, is not merely dependent on or (Socinus, Bengel, Ebrard), so that it has declarative force=that; the point is not to prove that the light shineth and that the darkness passeth away, nor could that be the substance of a commandment. Nor can we divide (with Lcke and Brckner) the sentence that the commandment of walking in the light manifests itself as new in Christ (in whom the true light has appeared), and in the readers (in whom this light diffuses itself and shines already, scattering the darkness), and refer the former to , which is not said at all, or to , and the latter to or . We have no occasion or warrant for doing so. The antitheses and to must be taken in an ethical sense, and denote the sinful and the holy, as the elements in which one lives and walks; and this construction is rendered necessary by the subsequent verses and the whole context. Both are opposed to each other, but they exist alongside each other, increasing or decreasing ( ). The former consequently does not denote the economy of the Old Testament or paganism, which indeed were never without light, nor the latter only the person of Christ, as in Joh 1:9 (Oecumenius, Bengel), nor Christus una cum doctrina ejus et effectus fide et caritate (Lange); for the expression has a wider reach. The denotes the whole power and sphere of the ethical life, separate from communion with God (the Light in Whom there is no darkness), still fighting against the Light, but evermore condemned (Joh 3:19), constantly overcome and consuming itself; but the Light, which is God (1Jn 1:5), embraces whatever belongs to His Kingdom, and keeps believers in communion with Himself (Dsterdieck). The Light is called , which is not only real (), but the true light answering to the real truth, embracing and effecting the real truth. (Ibid.) [Eternal, essential Light, of which earthly light is only a transitory image.Huther, Neander.M.]. So Luk 16:11; 1Th 1:9. It is just the life of the Lord, wherein is that which shines, bursts and shines forth with ever increasing strength; this real Being is the Light, the true Light (Joh 1:4). In we have first of all to preserve the Present form. The Vulgate renders falsely tenebr transierunt; so do Luther, is past, Calvin [and E. V. is pastM.]. It is unnecessary to construe it passively with Besser, Sander, Bengel, (traducitur, commutatur, ita ut tandem absorbeatur); it is Middle, like , 1Co 7:31 (so Oecumenius, Wolf, Lcke, de Wette, Dsterdieck, Huther): it is passing away, vanishing, disappearing. With this corresponds , said of the Light, it shineth, shineth already, not now (Luther, E. V.); the darkness makes room for the light, the light begins already to break through. [Huther, who adds, so that neither the darkness is entirely past, nor the light entirely established.M.]. The transition from the reign of darkness to that of the Light is thus indicated and referred to the future, when the conflict thus begun will end in the full victory of the Light. Hence in the words John expresses not so much an encomium on his church, as a declaration of his joy in the continued working and the commencing and progressing victory of the Lord and His Kingdom. From this point of view the reading only can be received as authentic, as bringing out the true sense of the passage in an undiluted form, which would certainly be awakened by the reading , and lessen the Apostles pure rejoicing over his church, as the work of Jesus Christ. [Rickli: John says this in relation to the time in which they live, and during which the great work of the Lord took a wondrously rapid course of development. The true Light, the Lord in His perfect revelation of Divine truth, shines already;already the great morning dawns for mankind. When the Lord returns, then will be the full day of God. This revelation believers go to meet.M.].
1Jn 2:9. He that saith he is in the light and hateth his brother.
For the form cf. 1Jn 2:4, for the thought see 1Jn 1:6-7. here denotes neither Christ (Spener), nor the Church (Ebrard: The Church of those in whom the fact has become an ); for since to , 1Jn 2:8, denotes the holy, the sphere of the Divine life, no other sense can be admitted here. The Apostle regards as his brother particularly the believer in Christ, as (1Jn 5:1); the love of the brethren, as the children of a loved Father, rests on the love of God, who has regenerated them (1Jn 5:1; 1Jn 3:10.). Likewise in the Gospel (Joh 3:16; Joh 15:12, sq.; Joh 13:34; Joh 20:17; Joh 21:13); St. Peter also gives in the same sense (1Pe 1:22, sq.), and actually distinguishes it from which he takes in the sense of (2Pe 1:7), (Luther, common love). Ipsa appellatio amoris causam continet (Bengel). Whether denotes elsewhere an actual brother or a cousin, Joh 7:3; Joh 7:5 [see my article Are James the son of Alphus and James the brother of the Lord identical, in Princeton Review, January, 1865M.], or members of the same nationality, Act 23:1, or= , , (Mat 18:35; Mat 7:3; Luk 6:41; Jam 4:11), the context must always determine the sense, and the context here refers decidedly to Christian fellowship. Hence Grotius is wrong: sive Judum, sive alienigenam; fratres omnes in Adamo sumus), as well as Calov and Lange [who give a similar exposition.M.]. It is improper to take as post habere, minus diligere, non colere (Bretschneider); it means to hate; but it is not specified here to which degree of hatred he has come to whom reference is made; it is left undecided whether his hatred be germinating and initial, or mature and fully developed. Not even the faintest degree or colouring of hatred can be compatible with this . That saying and this hating are so little in agreement, and this hating imports so much more than that saying, that John continues, saying,
Is in the darkness until nowin sin, in the atmosphere of the sinful, until now, yet, at this hour, this very moment. But along with all this severity and profound earnestness which insists upon one thing or the other, runs the intimation of a hope of return. [Huther: Like and , and mutually exclude each other. They are two diametrically opposed biasses of life; a mans doings belong either to the one or to the other; that which does not belong to the sphere of the one, appertains to that of the other. Each denial of love is hatred, each conquest of hatred is love. Dsterdieck:Nothing can be more shallow and weak as compared with the ethics of the whole Scripture. All the truth, depth, and power of Christian ethics rest on the aut aut, so distinctly insisted on by St. John. On the one side is God, on the other the world: here is life, there is death; here love, there hate, i.e. murder; there is no medium. In the space between, is nothing. Life may as yet be merely elementary and fragmentary. Love may as yet be weak and poor, but still, life in God and its necessary demonstration in love, is present really and truly, and the word of our Lord is true: He that is not against me is with me, Luk 9:50; and on the other side, the life according to the flesh, the attachment to the world, and the necessary action of this selfishness by means of hatred, may be much hidden, may be craftily covered, and with splendid outer surface; but in the secret depth of the man, there where spring the real fountains of his moral life, is not God but the world; the man is yet in death, and can consequently love nothing but himself, and must hate his brother; and then the other word of the Lord is true, He that is not for me is against me, Luk 9:23. For a man can only be either for or against Christ, and consequently can only have either love or hate towards his brother.M.].
1Jn 2:10. He that loveth his brother, abideth in the light, and a stumbling-block is not in him.Not only an antithesis to 1Jn 2:9, but also a progression in the argument: , for every thing depends on the abiding which must be the result of being cf. 1Jn 2:6. The sentiment is prepared in 1Jn 2:9 by the fine allusion that hatred of the brother and being in the darkness, must be overcome, and that being in the light and in love must be maintained. Hence we cannot say with Ebrard: The exercise of brotherly love is of itself a means of strengthening and confirming the new life; from brotherly fellowship there flow for the new man refreshing and quickening streams of his faith. But the love of the brother acts and moves within the sphere of light, not without growth which strengthens itself there; the impelling power is that which evinces itself in brotherly love, faith in the Father, faith in the Only Begotten of the Father, who gives us the power to become the children of God. He that loves his brother ever grows more firmly rooted in holiness, the kingdom of light; growth takes place in brotherly love, but brotherly love does not produce it; He only produces it who produces fellowship with Himself and the love of the brother. John knows only autaut, hating or loving: ubi non amor est, odium est, cor non est vacuum (Bengel). The sentence, fully corresponds with 1Jn 2:4; . The comparison of these two verses facilitates the understanding of our passage, , or (Hesychius) is [the rendering of the LXX, M.] for or properly , ( ), ; hence , . So , Rom 9:33; 1Pe 2:7; cf. Isa 8:14; Isa 28:16; Rom 14:13. It is always a stumbling against, an offence given, but it is left undefined whether it is given with or without guilt. Christ Himself, the Crucified One, is 1Co 1:23 : . The guilt of the may reside in him to whom it is given, who takes it, who is offended at it and falls. Here it is said: . In him, who loves his brother and abides in the Light, in the holy, is not , is not that which offends, gives offence, causes himself or others to stumble and fall, such as envy, suspicion, want of sympathy, harshness of judgment, prideall to himself and also to others. Qui fratrem odit, ipse sibi offendiculum est et incurrit in se ipsum et in omnia intus et foris; qui amat expeditum iter habet. Bengel. This seems also to be the exposition of Dsterdieck, who says: Occasion of stumbling and falling, the lust of the flesh is still extant in believers, but they are always sure of the virtue of the blood of Christ which hallows and increasingly removes every (1Jn 1:7, sqq.). It is inadmissible to explain =, as Grotius does (est metonymia et abundat; sensus: ille non impingit. Psa 119:165), or de Wette (with him [for him] there is no offence), or Neander (there is no offence with him, he himself does not stumble) or to explain with Lcke and Sander of the external sphere of life, because in the case of Christians lie in the world, not in himself. What Vatablus says is only half true; nemini offendiculo est; the same applies to Johannsen: he gives no offence; Ebrard: there is nothing in them whereby they give offence to the brethren; and Huther, there is nothing in him which becomes an offence to himself: the reference to others has also been given by Calov, Jachmann, that to himself by Bede, Luther and Calvin.
1Jn 2:11 concludes this section in antithesis to 1Jn 2:10, taking from that antithesis that which helps the further development of the thought.
But he that hateth his brother is in the darkness and walketh in the darkness.Here we find , superadded to 1Jn 2:10. The latter denotes the status or habitus (Sander), or affectus (Grotius) the disposition, state, the former the actus, operation; so also de Wette and others. Both the being (the assumption) and the doing (the consequence) of the unloving belong to the darkness; cf. Gal 5:25 (Huther). He that hateth his brother, both as to his person and as to his walk, belongs to the darkness, the sphere of the sinful (Ebrard). Closely connected with this is:
And he knoweth not where he goeth toanswering to the , 1Jn 2:10. The particle , where, not whither, denotes rest; however is not to go, but to go away to, to go to; the word describes a calm walking, not a mere moving to and fro, but a progressive moving towards an end or goal. So Joh 3:8; Joh 8:14; Joh 12:35; also Joh 7:35; ; Joh 20:2; Joh 20:13; . The unloving man sees and knows not which way he is going; he walks with darkened eyes on a dark way. Luther (they fancy that they are going to rest and glory, and yet go to hell); and Cyprian (it nescius in gehennam, ignarus et ccus prcipitatur in pnam) look at the extreme goal, but we should not lose sight of the immediate consequences of a selfish and unloving being and walking. The matter is so very important, that the Apostle substantiates his statement, saying:
Because the darkness hath blinded his eyes., to blind, to make blind must not be changed into surrounding with darkness, or diluted by a tanquam (Lcke and others). The unloving man himself is dark, and the darkness is in him, in his eyes, not only round about him. Joh 12:40; cf. Isa 6:9, sq.; Mat 13:14, sq.; and N. pp. Act 28:26, sq.; also 2Co 4:4.
DOCTRINAL AND ETHICAL
1. Here we see quite plainly the different sides of the Christian life; , , , , , , , appear as correlates. The dogmatical and the ethical are in one another. The ethos is contained in the dogma, waiting to be delivered in the life; the ethos rests on the dogma as on a root; both are inwardly related to each other, refer to each other, belong together, may be distinguished, but not separated; the one without the other falls to ruin or runs to waste. Christian knowledge loses experience, clearness, sharpness of outline, assurance, and breadth, without a life of Christian morality; Christian morality loses unity, depth, endurance, joyfulness, grace and beauty, if not founded on Christian knowledge. If it is affirmed concerning him who, while disobeying the commandments of God, still makes his boast of the knowledge of God, that the truth is not in him, and concerning him who loving his brother, abides in the light that offence is not in him (Joh 2:4; Joh 2:10), it is evident that the and the cannot be made to agree, and that the former is also an immoral thing.
2. Since John makes and perfectly parallel, and regards the Law with its particular commandments, and the revelation of God in His word as a unit, and contemplates the love of God as growing and maturing toward perfection by the obedient observance of the same, the presumption is that the same loving Will of God has revealed itself both in the Law and in the Gospel, and that mans love of God lives on, ought and has to live on the wholesome food of both. But this decidedly excludes any and every meritoriousness of obedience and of good works; just as in the Gospel faith in the love of God does not constitute a merit, so in the law obedience to the loving Will of God is not a merit. Obedience is simply a sign and mark of the Christian life begun on the foundation and in the efficiency of the reconciliation accomplished by Christ. Our only merit before God is Christ, and beside Him no man can have any merit before God.
3. John does not in any way countenance the doctrine of the Council of Trent (Sess. VI., chap. 16) that the justified are able fully to satisfy (plene satisfacere) the divine law by means of works wrought in God [Nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus qu in Deo sunt facta, divin legi pro hujus vit statu satisfecisse.M.], because he does not speak of that which has an historical existence, but of that which is to become a reality; he refers not to actual reality, but to ideal reality. On this account the words of John rather sustain Luthers paradox: The righteous sins in every good work mortaliter, at least venialiteror Schleiermachers translation of it: even in our good works there is something in consequence of which we stand in need of forgiveness for them. Though [Roman] Catholicism debase the Law and blunt its requirements in order to exalt man, we are bound to exalt the Law, though man be debased and humbled, since the case as put by John is and remains only ideal truth, Christ alone being the exception, whom alone all are bound to follow.
4. The unity and difference of the characteristics of the Old and New Testaments appears in one point, namely, the commandment of brotherly love. This commandment is valid in either sphere; it derives in both spheres its origin from God; it has the same meaning in both, and is one in both, the old [commandment] which remains. But in virtue of Christs example in His love of the brethren, it is more lucid, attractive, powerful, comprehensive and pure in the New than in the Old. It is new only in that which the Person of Christ has added thereto in His personal love; He is the new, which has been superadded to the old commandment.
5. The Perfect , 1Jn 2:5, evidently denotes no historical truth, since the historical is marked by , . But these Presents indicate the assurance of victory and the joyfulness of hope with which that Perfect is anticipated. It signifies: the whole power and sphere of the ethical life, separate from communion with God, (the Light in whom there is no darkness), still fighting against the Light, but evermore condemned, constantly overcome and consuming itself (Dsterdieck), both in respect of the great totality of the world, and in respect of individual persons.
6. The progress in evil to perdition, and in good to the salvation of eternal life, is inward. The hidden life of the children of God has been commenced by the Forerunner; walking after Him, it grows in them, daily increasing in completeness, so that salvation, pursuant to divine appointment, is the consequence of a holy life on earth. But disobedience and unlovingness exert a reaction on the unloving, which forms their inward being and operates their perdition, which, in its turn, is also the result of their conduct here on earth.
7. As Christ is the principle of ethical life (1Jn 2:6), and love the principle in Him, as in the and the Law, so the love of Him, of God and of the brethren, must be the principle of obedience and of ethical life. Ultimately every thing concurs in brotherly love, which is the mark, while the love of God is the principle, the love of the loving God the fountain of all inward, Christian and godly life.
HOMILETICAL AND PRACTICAL
Examine thyself.
1. What is to be investigated? Whether you know God; and the knowledge of God is not without fellowship with God. The question is not knowledge concerning and about God, not having heard and learned certain truths relating to Him, but the being and abiding in Him (1Jn 2:3; 1Jn 2:5-6). You are intimate only with those between whom and yourself there is habitual intercourse. Otherwise you have only a more distant and superficial acquaintance, but never an intimate knowledge.
2. Why it should be investigated? Without God you are in darkness, without Him you walk in darkness, you become more and more darkness yourself, you run to ruin, and perish at last in the darkness of condemnation; you reach the point that you hate, and are hated, hateful and abominable (1Jn 2:9; 1Jn 2:11). But with and in God you are in the light, you walk in the light, and light and truth and love are in you, you become more and more light, love in truth grows more perfect, and all offence will be put away from you (1Jn 2:4-5; 1Jn 2:11).
3. How it should be investigated? Look after your obedience to the commandments of God (1Jn 2:3-4), more especially after the old and yet new commandment of the love of the brethren (1Jn 2:7-11), and see whether you walk after the Lord Jesus (1Jn 2:6). He that keeps the commandments of God in thought, in word and in deed, keeps himself; he that observes the commandments of God, preserves himself.
Augustine:Christ says not, learn of me to create the world, to work miracles, to raise the dead, but that I am meek and lowly in heart.
Luther:The commandment of love is a short commandment and a long commandment, one commandment and many commandments, it is no commandment and all the commandments. Short and one it is of itself, and soon mastered as to its meaning; but long and manifold in point of practice, for it is the sum and chief of all commandments. And it is no commandment at all in respect of the works, for it has no special work of its own by name; but it is all the commandments, because the works of all the commandments are and should be its works. The commandment of love therefore abrogates all the commandments and yet establishes all the commandments; and all this in order that we may know and learn thus much: no commandment and no work is to be kept and binding, but in as far as it is the demand of love.
Spener:There is a vast difference between living and dead knowledge; the one flows from the revelation of Jesus Christ (Joh 14:21), from the Holy Ghost, and is therefore the operation of God; the other flows from reason, and consists in mans imagination; the latter knows only what people are wont to say of God, the former ascertains the mind of God; the one is a knowledge like that which I have of a man, concerning whom I have heard something, the other like that of one with whom I have had converse; the one is a feeble light, letting in only a beam into the understanding, the other is a heavenly light which fills and irradiates the whole soul, and in which we should walk.It is a great consolation that God gives us a sure test, whereby we may be assured of our faith and consequently of our participation in the reconciliation of Christ, a test moreover which we may use also in a state of temptation, when the sense of faith is wanting.Saying that we know God, amounts to nothing. Simon the sorcerer gave out that himself was some great one, but was not (Act 8:9); some say that they are Jews, and are not (Rev 3:9); but confession demands first of all a believing heart.The imitation of Christ is not something that is left to our option, or only incumbent upon certain people desirous of attaining unto a peculiar perfection, but it is the universal obligation of all those who are in Christ Jesus, and is therefore binding on the high and on the low, on the clergy and on the laity, on men and women, in every manner and walk of life.Teachers should treat their hearers as brethren, and use the paternal power within such limits, as never to forget their brotherly equality (Phm 1:16). No condition of life gives to a man the liberty to hate his brother; but in whatsoever condition a man may be, he is never and in no wise permitted to hate his neighbour; and although he have occasionally to hurt him, as e.g., the authority of the land, which has to punish the wicked, yet must such condign punishment flow from love, as in the case of others so in his case, and be administered with a compassion that would, if it were able, rather withhold the severe remedy, just as a physician, moved by love, yet because of urgent necessity, will amputate the arm or leg of a patient.There is no lack of offences in the world; let every one take care not to give offence, nor condemn others, but judge every thing in love. He that hateth his brother knows not the injury he inflicts upon himself, and into what misery he precipitates himself; for whereas he thinks that he loves himself and for his own interest, honour or pleasure, hates his neighbour, even as selfishness is the cause of all hatred, he hates himself most of all, when he fancies that he is loving himself (Joh 13:9).
Lange:The true followers of Christ have not a transient faith, but they are firm and steadfast like a branch in the vine, a bough in the tree, a house on its foundation. The duties of common love towards every man are these: 1. Intercession for the promotion of his conversion; 2. friendly admonition and correction at convenient seasons; 3. the careful avoidance of whatever may deter him from the practice of good; 4. the diligent warding-off of his loss under all circumstances; 5. kindly demeanour in words, manner and works. The duties of particular love towards believers are partly the same, partly those which are necessary to the maintenance of intimate brotherly converse and spiritual affinity.
Starke:A piece of coin stands the test; lead betrays itself that it is not silver, and brass that it is not gold. Perhaps by sound? No, by the streak; and this is to keep the commandments of Christ. Have a care, my soul. The loss of the fraud is thine own.Faith worketh by love (Gal 5:6); wherefore the faith, whence no good works do proceed, is only dead faith (Jam 2:17; Jam 2:26).The perfection of believers love of God consists in that it is honest, sincere, pure, undivided, upright, faithful and without hypocrisy, lacking neither a truly divine impulse nor holy ardour, neither true reverence of God, nor ardent zeal for and towards God, although as yet unable to take and hallow all the thoughts of the mind, or to present all its powers as an offering of love to God.As we know that a branch which bears good fruit is truly in the vine (for were it otherwise how could it bear fruit?) so we may surely say of a man that does truly good works, that he is truly planted in Christ.Come hither, ye that refuse to believe that it is necessary to be pious. Christ is your Forerunner! Do as He did! Look upon His example. Arbitrary choice and presumptuous conceit pave the road to hell.It is a great comfort that our Christian doctrine is sure and established, not liable to change and to be presented now in one way, now in another, but remains always the same, because God, who has wisdom and truth, is its Author, and needs not at any time to change that which He has given us once for all. Examine thyself, O man! who art thou? The child of God, or of the devil? Consider only whether thou lovest or hatest thy neighbour? If thou lovest him in deed and in truth, thou art in the light and in Gods; but if thou hatest Him and showest thy hatred either outwardly in works, or concealest it inwardly in thy heart, and withdrawest thyself from Him, then thou hast a sign that thou art in darkness and the devils. Tremble at thyself, and amend thy ways!
Heubner:To know Christ is to know, experience and delight in Him as our Friend and Saviour, and to enjoy His grace and fellowship. The mark of it is the keeping of His commandments, vital, active Christianity. Works are not the ground of justification, but a mark to ourselves, whether justifying faith is in us, and whether we are justified; because Christ when He gives Himself to us, never gives Himself half but entire; to whom He becomes justification, to them He also becomes sanctification. We may therefore conclude backwards, to whom He has not yet become sanctification, to them also He has not yet become justification.The assertion of justifying faith and want of holiness, fidelity and conscientiousness, constitutes a contradiction and makes the assertor a liar.In those who keep the words of Christ, we may plainly see that they have really tasted the forgiving love of God, that it has carried captive their hearts and filled them with love to God.Hatred, selfishness, is a state of darkness because the lightsome knowledge of God, of the love of Christ is still wanting, because it has not yet penetrated and illuminated the heart, because therefore the soul also is still in a dark, rent state, at discord with itself, without seeing the gracious countenance of God which renders us light, and, as it were, resplendent of countenance.He knows not 1, how far this evil, unloving mind may carry him, and 2, what will be his end, what his reward,exclusion from the kingdom of light.
Neander:Believing aright in Johns sense, is a matter of life.His commandments are only separate traits in which His life-forming word develops itself.As genuine love can evidence itself only in the observance of Christs word, so there are different degrees of the manner how this love has more or less interpenetrated the life of men.He Himself is in His commandments, and they also are only separate parts of His self-revelation.The life of every believer should be only a peculiar representation of the image of Christ, the original of the new and glorified humanity.Either love or hatred of the brethren; love which is ready for any sacrifice, or selfishness that may also pass into hatred; even as Christ indicates only the two fundamental biasses: to serve God or the world.
Besser:Would I know whether I know God, I must not examine my knowledge but my walk; and would I know whether thou knowest God, I do not ask that which thy mouth may have to say of Him, but that which thy life does testify of Him.Just in the sense of John we read in the Epistle to Diognetus: There is neither life without knowledge, nor right knowledge without the true life.It is characteristic of love that it would do nothing to grieve but every thing to please the Beloved, surrendering its will and weal, its honour and life to the Beloved; His pleasure is its pleasure; what displeases Him, it hates.The motto of St. Francis was: Tantum quisque scit, quantum operatur.Cursed be all science that cannot stand the test of the commandments of Jesus Christ!This indisputable ought (1Jn 2:6), is at the same time a blessed may to John and to all who have Johns mind [That is, the duty is to them a blessed privilege, which they receive with grateful hearts.M.].When the pagans looked with amazement on the love of the early Christians, and exclaimed: See how these Christians love one another, and are ready to die for one another, when the mark of Christians was described in the words: They love each other even before they know each other, then there shone the resplendent light before which darkness recedes. Would that this day, when it comprises already a much longer period of light, there could be found no Christian Church, in whose new walk that is not truth and reality which John writes to the Christians as an old commandment.
[Secker:If we keep His commandments, 1Jn 2:3. Whosoever doth so, though imperfectly, yet sincerely and humbly, hath nothing to fear. Whosoever doth not, hath nothing to hope. Strong feelings of joyful assurance may be given to the pious from above as a present reward; and strong feelings of vain presumption may lead on the wicked, secure and triumphant, to their final destruction. Very reasonable terrors from consciousness of their guilt, may torment, the bad beforehand; and very unreasonable ones, from constitution or the suggestions of Satan, may assault the good. Therefore we are to judge of our condition by none of these things; but by the Scripture rule, fairly interpreted: Little children, let no man deceive you: he that doeth righteousness is righteous; he that committeth sin is of the devil 1Jn 3:7-8.M.].
[Barrow:(1Jn 2:5). If a man perform any good work not out of the love to God, but from any other principle or any other design (to please himself or others, to get honour or gain thereby) how can it be acceptable to God, to whom it hath not any due regard? And what action hath it for its principle, or its ingredient, becomes sanctified thereby, in great measure pleasing and acceptable to God; such is the work and value thereof. It is also the great commandment for efficacy and influence, being naturally productive of obedience to all other commandments; especially of the most genuine and sincere obedience; no other principle being in force and activity comparable thereto; fear may drive to a compliance with some, and hope may draw to an observance of others; but it is love, that with a kind of willing constraint and kindly violence carries on cheerfully, vigorously and swiftly, to the performance of all Gods commandments.
(1Jn 2:6): To abide in Christ, to be in Christ, to put on Christ and reciprocally Christs being in us, living, dwelling, being formed in us, and the like expressions, occurring in Holy Scripture, do not denote any physical inherence, or essential conjunction between Christ and us, such as those who affect unintelligible mysteries, rather than plain sense, would conceit; but only that mutual relation accruing from our profession of being Christs disciples, our being inserted into His body, the Church, being governed by His laws, partaking of His grace, with all the privileges of the Gospel, relying upon His promises, and hoping for eternal salvation from Him. By virtue of which relation we may be said, in a mystical or moral manner, to be united to Him, deriving strength and sustenance from Him, as the members from the head, the branches from the tree, the other parts of the building from the foundation, by which similitudes this mysterious union is usually expressed in Scripture; in effect, briefly, to be in Christ, or to abide in Christ implieth no more, but our being truly in faith and practice Christians; so that the meaning of St. Johns words seemeth plainly and simply to be this. Whosoever pretends to be a Christian, that is, to believe the doctrine and embrace the discipline of Christ, ought to walk, that is, is obliged to order the whole course of his life and actions, as Christ walked, that is, as Christ lived and conversed in the world; or, it is the duty of every one professing Christianity to conform his life to the pattern of Christs life, to follow His example, to imitate. His practice.M.].
[Horne:(1Jn 2:6). No one can fail to see that the life of Christ was designed as a pattern for His followers, who considers how admirably it is calculated for that purpose. We meet not here with legendary tales of romantic austerities, ecstasies and abstractions, tending only to amaze and embarrass the consciences of men with unprofitable and unnecessary scruples, but we behold a life, which though holy and without spot or blemish from beginning to end, was conducted after the manner of men, and so as to be imitable by them; being passed into the midst of civil society, and in the exercise of all those lovely graces, by which that is preserved and improved, sweetened and sanctified. And we should find it the best compendium of morality, the most perfect and unerring rule whereby to direct ourselves in all cases, if we would only ask our own hearts, before we enter upon an action, how the blessed Jesus would behave in our circumstances. A conscience, but moderately informed from the Gospel, would seldom perhaps give a wrong determination.M.].
[Burkitt:(1Jn 2:7). The commandment of love might be called an old commandment, as being a branch of the law of nature, and a known precept of the Jewish religion: although in other respects it might be called a new commandment, because urged from a new motive, and enforced by a new example.M.].
[Clarke:There is a saying in Synopsis, Sohar, p. 94, n. 51, that may cast some light on this passage: That way in which the just have walked, although it be old, yet may be said to be new in the love of the righteous.
(1Jn 2:11). Love prevents him from giving any offence to his neigbour, and love prevents him from receiving any from his neighbor, because it leads him to put the best construction on every thing. Besides, as he walks in the light, he sees he stumbling-blocks that are in the way, and avoids them; every part of his path being illuminated. Many fall into sin because they do not see the snares that are in their way; and they do not see the snares because they either have not received, or do not abide in the light.M.].
[Pyle:Wherefore it is an effect of the most malicious prejudice and stupid ignorance of plain truth, for any man to profess himself a true disciple of Christ, while he harbours revengeful thoughts and uncharitable principles towards other men. On the contrary, a kind behaviour and tender disposition towards all our brethren is one of the best instances of Christian perfection, and secures us from all the scandal and mischievous effects of a censorious and persecuting temper.M.].
[Neander:(1Jn 2:8). Thus, too, John contemplates Christ as Himself the true light, holding the same relation to the spiritual as the sun to the natural life. What he here says then is this: With those who have been so long attached to Christianity, the darkness proceeding from their former heathen state is passing away, and the true light is now breaking. Now, he says,meaning their present in contrast with their former state of heathenism, or while still affected by its remaining influence. The light derived from Christ, the true Light, was already banishing the former darknessthey were becoming constantly more and more enlightened. So Paul says to his readers, Rom 13:11 sqq., that now their salvation is nearer than when they believed, that the end of the night approaches, the day of the Lord draws near. It is, therefore, true, both with reference to Christ, the true Light which has dawned upon their souls, and with reference to believers who have received this light and been illuminated thereby, that this fundamental law of Christianity now verifies its character as the new command. To those who live in the light of Christ, who have become at home in the new world of Christianity, the old commandment now, in contrast with the former state of darkness, presents itself in new glory as the new command. In new power must it be revealed to their hearts, that brotherly love constitutes the essence of the Christian life, is the essential mark of fellowship with Christ.M.].
[Wordsworth:Christian Praxis is the test of Christian Gnosis.True Christians are the genuine Gnostics.The Gnostics pretended to have light, to have special illumination; but their light is a false light, it is the light of wandering stars, to whom is reserved the blackness of darkness (on 1Jn 2:8).M.].
Sermons:
[1Jn 2:4. Smalridge, Bp.: Disobedience to the commandments of God, a mark of unbelief. Sermons, 199.
1Jn 2:5. Dwight, T.: His example. Theology, II. 359.
1Jn 2:6. Flavel, John: Imitation of Christ in holiness. 2 Serm. Works II. 299.
Barrow, Is.: Abiding in Christ to be demonstrated by walking in Christ. Serm. Works II. 362.
1Jn 2:8. Alford, H.: The shining light. Hulsean Lecture, 1842. 1.M.].
Footnotes:
[3][1Jn 2:3. German: And hereby we know; the emphatic do know in E. V. suggests an idea foreign from the text.M].
[4][German: That we have known him. Lillie: Have attained to this knowledge. Where knowledge is spoken of merely as present, , or is used, not . See Johns epistles passim.E. 1 John 2 :1Jn 2:13-14; 1Jn 3:6; 1Jn 4:16; 2Jn 1:1., and generally elsewhere.M.].
[5]Cod. Sin. has for ; which is, however, given as well. The future by no means suits the Apostles thought.
[6]1Jn 2:4. A. B. Cod. Sin. al. insert before . John usually employs the oratio indirecta with the infin., as in 1Jn 2:6; 1Jn 2:9; 1Jn 1:6, or temp, fin. with , as in 1Jn 1:8; 1Jn 1:10. The oratio directa with occurs only in one other place, 1Jn 4:20. It is difficult to understand why should have been introduced here from there. [Rather: was possibly omitted by later transcribers, on account of the difficulty it presented.M.].
[7][German: I have known Him, see above on 1Jn 2:3, note 2M.].
[8][1Jn 2:5. German: In such an one the love of God is truly perfected. Lillie: Truly in this man hath the love of God been perfected.M.].
[9][1Jn 2:6. C. Cod. Sin. insert before . There is no reason why it should be inserted, although it might have seemed superfluous to some. [It is wanting in A. B. Vulg.M.] It renders the thought very emphatic.
[10][1Jn 2:7. German: Beloved M.] , Oecum, Mill, Wetstein, is weakly supported; is manifestly the correct reading [A. B. C. Cod. Sin. Syr. Vulg. Griesb. Bengel, al. sustain it.M.].
[11][German omits the words from the beginning, at the close of the verse. The corresponding , omitted by A. B. C. Sin. al., are cancelled by Lachm., Tischend., Buttm., Theile.M.].
[12][1Jn 2:8. , B. C. Cod. Sin., although the more difficult reading, is better authenticated than (A.)
[13] instead of lacks the weight of authority, and is clear as to its tendency or origin from the contrast between the economy of the Old and New Testaments.
German: Passeth away, . The Present should by all means be retained. German: already, , better than now.M.].
[14][1Jn 2:9. German: The darkness, , both here and below in 1Jn 2:11. The omission of the Article in E. V. obscures the sense.M.].
[15][1Jn 2:10. German: An offence or stumbling-block is not in him.M.].
[16][1Jn 2:11. German: The darkness; because that darkness (E. V.) is perplexing and ambiguous, better retain the more correct rendering, because the darkness, . German: where he goeth to.M.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2434
THE TRUE TEST OF LOVE TO GOD
1Jn 2:3-5. Hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
THERE are many who imagine, that to enforce an observance of Gods commandments, and to insist on obedience as an evidence of our faith, is legal. But the whole tenour of the Gospel shews, that our interest in it must be productive of holiness, since faith without works is dead. In fact, there is no certain test whereby to try our faith in Christ, but our obedience to his commands. Of this the Apostle testifies plainly in my text: from whence I shall take occasion to shew,
I.
That it is the Christians privilege to be fully assured of his acceptance with God
The generality of persons conceive this to be impossible; and account the very idea to be presumptuous in the extreme. I will readily grant, that there are many who deceive themselves in relation to this matter: but still I cannot admit, that the unfounded confidence of hypocrites is any just ground for concluding that the upright may not know their state before God. Those who deceive themselves do not judge by a right test; and therefore it is that they are deceived: only let any one apply to himself the test which is prescribed in my text, and he need not fear but that the trial shall issue in a clear discovery of his state.
The whole Scriptures attest, that men may know their acceptance with God
[In the Old Testament, David confidently asserts, O God, thou art my God [Note: Psa 63:1.]. And the Bride, in the book of Canticles, with equal assurance, exclaims, My beloved is mine; and I am his [Note: Son 2:16.]. Under the New-Testament dispensation this privilege is yet more extensively enjoyed. St. John, writing to the whole Christian Church, says, in the third chapter of this epistle, We know that we have passed from death unto life: We know that we are of the truth, and may assure our hearts before him: We know that he abideth in us, by the Spirit which he hath given us [Note: 1Jn 3:14; 1Jn 3:19; 1Jn 3:24.]. In the fourth chapter he renews the same subject; saying, We know that we dwell in him, and he in us, because he hath given us of his Spirit [Note: 1Jn 4:13.]. And in the last chapter he asserts the same, in a direct contrast with all the world besides: We know that we are of God, and the whole world lieth in wickedness. We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true: and we are in Him that is true, even in his Son Jesus Christ [Note: 1Jn 5:19-20.]. Nor is there a real Christian in the universe who is not entitled to say with St. Paul, I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [Note: Gal 2:20.].]
The enjoyment of this privilege is at the root of all the believers comfort
[It is in order to the Christians enjoyment of this assurance, that the Holy Spirit is given to him as a Spirit of adoption, that he may cry to God, Abba, Father; and as a witness to assure his conscience that he is a child of God [Note: Rom 8:15-16.]. And it is altogether owing to this internal persuasion of his acceptance with God, that the believer can look forward with confidence to his future state in glory: We know, that when our earthly house of this tabernacle shall be dissolved, we have an house not made with hands, eternal in the heavens. Therefore in this we groan, earnestly desiring to be clothed upon with our house which is from heaven; since, being clothed, we shall not be found naked [Note: 2Co 5:1-3.]. It is under the same conviction, also, that the Christian, even now in the midst of all his conflicts, is enabled to triumph over all his enemies; assured that none of them, nor all together, shall ever separate him from the love of God which is in Christ Jesus our Lord [Note: Rom 8:34-39.].]
Of course, you will all be anxious to know,
II.
How this assurance is to be obtained
It is not the fruit of any enthusiastic impression or conceit.
I do not deny, but that many profess that they know God, whilst in works they deny him [Note: Tit 1:16.]; and that it is possible for men so to deceive themselves, as to possess all the confidence of the most established believer: yea, there are not wanting multitudes who carry this delusion with them even to the bar of judgment; and, even in the presence of their Judge, will claim his favour; saying, Have we not prophesied in thy name, and in thy name done many wonderful works? whilst they will only draw upon themselves that damnatory sentence, Depart from me; I never knew you, ye workers of iniquity [Note: Mat 7:22-23.]. If any would attain a scriptural assurance, they must try themselves by the test proposed to them by St. Johnthe test of their obedience to Gods commands.
This is a suitable way of attaining it
[How do we judge of a tree, but by its fruits? We should not be satisfied with beholding its foliage, however luxuriant it might be: we should desire to behold, and to taste, the fruit: and by that we should form our estimate of its real worth. In like manner, if a child or servant professed pre-eminent regard for us, we should naturally expect that regard to manifest itself by an observance of our commands. This, then, is the way by which God will judge of us, and by which we also must judge ourselves. Our Lord has plainly told us, He that hath my commandments, and keepeth them, he it is that loveth me [Note: Joh 14:21.]: and again; He that abideth in me, and I in him, the same bringeth forth much fruit [Note: Joh 15:5.]. Well, therefore, may our Lord accuse us of inconsistency, when we profess ourselves his, without obeying his commandments: Why call ye me, Lord, Lord, and do not the things which I say [Note: Luk 6:46.]? We may set this down as an unquestionable truth, that if Christ be made unto us righteousness, he will be to us sanctification also [Note: 1Co 1:30.]. And if we say, There is no condemnation to them that are in Christ Jesus, we must never forget the description there given of those persons; namely, that they walk not after the flesh, but after the Spirit [Note: Rom 8:1.].]
It is also a certain way of attaining it
[From whence is it that any person is enabled to keep Gods commandments? Our blessed Lord has told us that without him we can do nothing. It is by its union with the vine, that a branch bears its fruit: and it is only by union with the Lord Jesus that we also can have a sufficiency for any thing that is good [Note: Joh 15:4.]. Have we then a clear evidence that we are bringing forth fruit to God? it is manifest that we are united to Christ: or, as my text expresses it, Hereby know we that we are in him. From hence, also, we know that we are in favour with God: for, to what end has God loved us, and shed abroad his love in our hearts, but that we might by that love be constrained to live unto Him who died for us [Note: 2Co 5:14.]. It is by our obedience that Gods love is perfected in us; for by that obedience its end is answered, its power is evinced, its operation is augmented: so that, as by works our faith is made perfect [Note: Jam 2:22.], so, by works, Gods love to us, and ours to him, are also perfected. I add yet further, that by obedience our right to heaven is ascertained: for it is written, Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates of the city [Note: Rev 22:14.]. Of course, it is not on the ground of merit that they acquire this right, but solely on the ground of Gods gracious promises to those who believe in Christ. Nevertheless, this evidence is indispensably necessary to the believer; and on the production of that shall his title to heaven be acknowledged [Note: Mat 7:21.]: for Christ is the author of eternal salvation to all them that obey him [Note: Heb 5:9.].]
Who does not see, in this subject,
1.
The importance of self-examination?
[It is evidently taken for granted, in my text, that some self-deceivers will be found, who will say, that they know Christ, whilst yet they keep not his commandments. And what shall I say to them? What can I say more, than what God himself speaks to them in my text, That they are liars; and that the truth is not in them? I grant that this sounds harsh; but it is the declaration of our God: and I dare not to soften or conceal what he hath spoken. In many other passages does this loving Apostle use the same language [Note: 1Jn 1:6; 1Jn 4:20; 1Jn 5:10.]; and I entreat you, brethren, to lay it to heart. Be assured, that, whilst you continue under this delusion, the truth is not in you: the Gospel has not yet wrought effectually on your hearts, nor are you possessed of real integrity in your souls. No, indeed, you are liars and hypocrites, and must take your portion with such characters in the eternal world. Tell me, then, whether it do not become you to examine yourselves, and to try your faith [Note: Job 20:4-7.] by this standard? Do not imagine that the knowledge here spoken of is a speculative acquaintance with divine truth: no; it is such a knowledge as both justifies [Note: Isa 53:11.] and sanctifies [Note: Joh 17:17.] the soul; it is that knowledge in comparison of which St. Paul accounted all things as dung and dross [Note: Php 3:8.]. This is the knowledge which you must possess: and if you will think you have it, whilst your life and conversation give the lie to your profession, your doom is fixed: for thus saith God, by the Prophet Hosea: Israel saith, my God, we know thee: Israel hath cast off the thing that is good: the enemy shall pursue him [Note: Hos 8:2-3.]: yea, every such person shall be punished with everlasting destruction from the glory of his power, when the Lord Jesus shall be revealed in flaming fire to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ [Note: 2Th 1:7-9.]. I say, then, to every one of you, Examine whether ye be in the faith, and prove your own selves [Note: 2Co 13:5.].]
2.
The blessedness of practical Christianity?
[To what a glorious state does true religion raise us! Men in all ages have accounted the Virgin Mother of our Lord blessed, because she was Gods chosen vessel, to bring into the world the Lord of Glory. But I speak not too strongly, if I say, that the practical Christian is yet more highly honoured, and more truly blessed, than she, so far as her external relation to him was concerned: for our Lord, in answer to one who had congratulated her on her distinguished honours, saying, Blessed is the womb that bare thee, and the paps which thou hast sucked, replied, Yea, rather, blessed are they that hear the word of God, and keep it [Note: Luk 8:20-21; Luk 11:27-28.]. True, indeed, such persons may not always possess a full assurance of their interest in Christ: God may, for wise reasons, permit their minds to be agitated with doubts and fears; and Satan may, for a season, greatly harass and distress them. But, whilst they walk in darkness, the Lord will be a light unto them; yea, he has authorized his servants to address them in these encouraging words: Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God [Note: Isa 50:10.]. Yes, brethren, if only you are conscientiously endeavouring to approve yourselves to God in a holy and unreserved obedience, you need not fear. This very disposition emanates from God: it is itself a fruit and evidence of his love; and it shall assuredly issue in everlasting felicity: for, as sure as God is true, light is sown for the righteous, and gladness for the upright in heart [Note: Psa 97:11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
And hereby we do know that we know him, if we keep his commandments. (4) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. (5) But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. (6) He that saith he abideth in him ought himself also so to walk, even as he walked.
It should seem, that it is Christ that is here spoken of as knowing him, because the Apostle had been speaking of Christ, in the preceding verses, as our Advocate and Propitiation; and as such, the way he saith by which we knew Christ, both in his Person, and in those blessed offices, is manifested in keeping his commandments. All which may he gathered from the Gospel, and which relate to his ordinances: and, as John dwells so particularly in this whole Epistle on the grace of love, as the fruit, and effect of God’s love to the Church in Christ; it is possible, that he might have an eye to what the Lord Jesus had said in the days of his flesh, of a new commandment he gave them, to love one another. See Joh 13:34 . But if the Apostle had a more general reference to the commandments of God, they are all comprized in that one comprehensive obedience, which our Lord, in his Commentary, gave the Jews; Joh 6:28-29 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 And hereby we do know that we know him, if we keep his commandments.
Ver. 3. We know that we know him ] By a reflex act of the soul; hence the assurance of faith, the fruit of fruitfulness, 1Co 15:58 .
That we know him ] With a knowledge not apprehensive only, but affective too.
If we keep his commandments ] Si facimus praecepta, etiamsi non perficiamus; If we think upon his commandments to do them, Psa 103:18 , aim at them, as at a mark, Psa 119:6 .
” Non semper feriet quodcunque minabitur arcus. “
Wish well to an exact obedience which yet we cannot attain to,Psa 119:4-5Psa 119:4-5 ; be doing at it as we can, following after righteousness,Pro 15:9Pro 15:9 , as a poor aprentice follows his trade, though he be nothing less than his craftmaster; and lastly, be humbled for our daily aberrations, resolving and striving to do better: this is that evangelical keeping of God’s commandments, which God (measuring the deed by the desire, and the desire by the sincerity thereof) will accept and crown, through Christ our propitiation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 11 .] This communion with God consists, secondly, in keeping His commandments, and especially the commandment to love one another . No new division of the Epistle begins, as in Sander: 1Jn 2:3 is closely joined to ch. 1Jn 1:5-6 , which introduced the first conditional passage 1Jn 1:7 to 1Jn 2:2 . The great test of communion with God, walking in the light, first requires that we confess our sins: next requires that we keep His commandments. So in the main c.: , . And in this ( , of the conditional element: in this is placed, on this depends, our knowledge. In ch. 1Jn 3:24 (see below), the is resumed by ) we know (pres.: from time to time, from day to day) that we have the knowledge of him (perf.: have acquired and retain that knowledge: and this is not, as some (Lange, Carpzov., Wahl) make it, the love of God, as neither of course is it mere theoretical knowledge: but is that inner and living acquaintance which springs out of unity of heart and affection), if (“St. John uses the formula first as referring the demonstrative pronoun back to what has gone before, as e. g. in our 1Jn 2:5 , and in ch. 1Jn 3:10 . If however the demonstrative pronoun in this or a like formula looks onward, and the token itself, with the circumstance of which it is a token, follows, he expresses this token variously and significantly, according to the various shades of meaning to be conveyed. Sometimes the token implied in the demonstrative follows in a separate sentence, as in ch. 1Jn 4:2 ; sometimes the construction is slightly changed, and the sentence begun with is not regularly brought to a close, but continued in a new and correlative form: e. g. ch. 1Jn 3:24 , where . is taken up by . And this way of expression is closely parallel to that where completes the construction begun with . So ch. 1Jn 3:16 ; 1Jn 3:19 ; 1Jn 4:9-10 ; 1Jn 4:13 . In these cases, the full objective reality of the token as a fact, is set forth. It is an undoubted fact that He has given us of His Spirit, that He has sent His Son: and from these facts our inference is secure to the other facts in question, that He abideth in us, &c. But in other passages, we find instead of this , an , as ch. 1Jn 4:17 (but see not there: the case surely is not quite parallel, H. A.), or an , as here, Joh 13:35 , or , ch. 1Jn 5:2 . This , , mark the token implied in as one not actually existent, an historical or objectively certain fact; but as a possible contingency, something hypothetically, and conditionally assumed: in other words as ideal.” Dsterdieck, pp. 172 f. And so here: the token, that we have the knowledge of Him, is present, if , posito that) we keep (pres., as a habit, from time to time, being necessarily prescriptions regarding circumstances as they arise) His commandments (first as to the expression. St. John never uses the word for the rule of Christian obedience: this word is reserved for the Mosaic law, Joh 1:17 ; Joh 1:46 , and in all, fifteen times in the Gospel: but almost always , sometimes or , Joh 8:51 f., Joh 14:23 f., Joh 17:6 , our 1Jn 2:5 . And as a verb he always uses , very seldom (only in the two controverted places, ch. 1Jn 5:4 , Rev 22:14 v. r.: ch. 1Jn 1:6 , 1Jn 2:17 are not cases in point). keeps its peculiar meaning of watching , guarding as some precious thing, “observing to keep.” Next, whose commandments? The older expositors for the most part refer , , , 1Jn 2:3-6 , to Christ: so Aug [15] , Episcop., Grot., Luther, Seb.-Schmidt, Calov., Wolf, Lange, Bengel, Sander, Neander. Socinus inclines to this view, but doubtfully; Erasmus understands 1Jn 2:3-4 , of God, and 1Jn 2:5-6 , of Christ. Most modern Commentators understand , , throughout of God, and of Christ. So Lcke, Baumg.-Crus., De Wette, Huther, Brckner, and in old times Bed [16] and c. That this latter is the right understanding of the terms, is supposed to be shewn by the substitution (?) in 1Jn 2:5 of for , and its taking up again by in 1Jn 2:6 , followed by . But of this I am by no means thoroughly persuaded: see note, 1Jn 2:6 ).
[15] Augustine, Bp. of Hippo , 395 430
[16] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
1Jn 2:3-6 . The Proof of our Interest in Christ’s Propitiation and Advocacy. “And herein we get to know that we know Him if we observe His commandments. He that saith ‘I know Him,’ and observeth not His commandments, is a liar, and in this man the Truth is not; but whosoever observeth His Word, truly in this man the love of God hath been carried to its end. Herein we get to know that we are in Him; he that saith he abideth in Him is bound, even as the Lord ( ) walked, himself also so to walk.” The Apostle foresees a question which may be raised: “How can I be assured that Christ is all this to me my Propitiation, my Advocate? And how can I be assured that I have an abiding interest in Him?” He answers: (1) We attain to personal and conscious acquaintance with Christ by observance of His commandments (1Jn 2:3-5 a ); (2) we attain to assurance of abiding union with Him by “walking even as He walked” (5 b , 6).
Fuente: The Expositors Greek Testament by Robertson
1Jn 2:3 . The principle is that it is not enough to understand the theory; we must put it into practice. E.g. , what makes an artist? Not merely learning the rules of perspective and mixture of colours, but actually putting one’s hand to brush and canvas. First attempts may be unsuccessful, but skill comes by patient practice. Cf. Rembrandt’s advice to his pupil Hoogstraten: “Try to put well in practice what you already know; and in doing so you will, in good time, discover the hidden things which you inquire about’. To know about Christ, to understand the doctrine of His person and work is mere theory; we get to know Him and to know that we know Him by practice of His precepts. ( cognosco ) is to ( scio ) as ( fio ) to ( sum ). , cognovimus , “we have got to know,” i.e. “we know”. , “keep a watchful eye upon”. Cf. Mat 27:36 : .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Jn 2:3-6
3By this we know that we have come to know Him, if we keep His commandments. 4The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; 5but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6the one who says he abides in Him ought himself to walk in the same manner as He walked.
1Jn 2:3 “By this we know that we have come to know Him” Literally this is “we know that we have known Him.” This is a present active indicative followed by a perfect active indicative emphasizing that the Christians of these traumatized churches can have the full assurance of their salvation in light of the Gnostic false teachings.
The word “know” is used in its Hebrew sense of personal relationship (cf. Gen 4:1; Jer 1:5) and its Greek sense of facts about something or someone. The gospel is both a person and a body of truth. The emphases in this phrase are
1. we can know God
2. we can know what He wants for our lives
3. we can know that we know! (cf. 1Jn 5:13)
One of the assurances of our relationship with God is revealed by our actions and motives (cf. Matthew 7; James, 1 Peter). This is a recurrent theme of 1 John (cf. 1Jn 2:3; 1Jn 2:5; 1Jn 3:24; 1Jn 4:13; 1Jn 5:2; 1Jn 5:13).
John’s writings use two Greek words for “know” (ginsk and oida) often (27 times in the five chapters of 1 John) and synonymously. There seems to be no discernable semantic distinction between these terms in Koine Greek. The choice is stylistic. It is also interesting that John does not use the intensified term epiginsk.
John is writing to encourage believers as well as refute heresy. The Gospel of John and 1 John use the terms for “know” more than any other of the books in the NT. 1 John is a book of assurance based on knowledge of the gospel and commensurate lifestyle love and obedience (cf. The book of James).
“if” This is a third class conditional sentence which means potential action.
“we keep His commandments” Notice the conditional element (present active subjunctive). The new covenant is unconditional as to God’s offer but conditional as to mankind’s repentant faith and obedient response (cf. 1Jn 2:3-5; 1Jn 3:22; 1Jn 3:24; 1Jn 5:2-3; Joh 8:51-52; Joh 14:15; Joh 14:21; Joh 14:23; Joh 15:10; Rev 2:26; Rev 3:8; Rev 3:10; Rev 12:17; Rev 14:12). One of the evidences for true conversion is obedience to the Light (both Jesus and the gospel, cf. Luk 6:46). Even in the OT obedience was better than sacrificial ritual (cf. 1Sa 15:22; Jer 7:22-23). Obedience does not bring or secure salvation, but it does evidence salvation. It is not the basis (cf. Eph 2:8-9), but the fruit (cf. Eph 2:10).
1Jn 2:4 “The one who says” This is the textual marker for John’s diatribe format.
“I have come to know Him” This is one of several assertions of the false teachers (cf. 1Jn 1:6; 1Jn 1:8; 1Jn 1:10; 1Jn 2:4; 1Jn 2:6; 1Jn 2:9). This is a diatribe (“the one who says. . .”) similar to Malachi, Romans, and James. The false teachers were claiming to know (perfect tense) God, but were trying to separate salvation from godly living. They were separating justification from sanctification. They claimed superior (i.e., secret) knowledge of God, but their lifestyles revealed their true motives.
“and does not keep His commandments” This is present active participle which speaks of habitual lifestyle action. Our lives reveal our spiritual orientation (cf. Matthew 7). 1Jn 2:4 expresses the truth negatively, while 1Jn 2:5 expresses the same truth positively.
“is a liar” There is nothing worse than self-willed deception! Obedience is evidence of true conversion. You shall know them by their fruit (cf. Matthew 7).
John calls several religious people (teachers, preachers) liars (cf. 1Jn 1:6; 1Jn 2:4; 1Jn 2:22; 1Jn 4:20). They are religious but not right with God!
1Jn 2:5 “but whoever keeps His word” This is present active subjunctive which speaks of habitual lifestyle action. The authors of the UBS’ A Handbook on The Letters of John (Haas, Jonge, and Swellengrebel) offer an interesting comment on this Greek construction: “a relative pronoun with the Greek particle, ‘an’ or ‘ean’ and the following verb in the subjunctive occurs in 1Jn 3:17; 1Jn 3:22; 1Jn 4:15; 1Jn 5:15; 3Jn 1:5. It seems to express generally occurring circumstances” (p. 40). Obedience is a crucial aspect of covenant faith. This is the central message of 1 John and James. One cannot say He knows God and yet reject both the living Word and the written Word by lifestyle sin (cf. 1Jn 3:6; 1Jn 3:9)!
“in him the love of God has truly been perfected” This is a perfect passive indicative which speaks of completed action (cf. 1Jn 4:12; 1Jn 4:17-18). It is uncertain, grammatically speaking, whether the genitive is speaking of
1. God’s love for us (cf. 1Jn 4:12)
2. our love for God (cf. 1Jn 5:3)
3. just God’s love in general in our hearts
The term “perfect” (telos cf. 1Jn 4:12; 1Jn 4:17-18) means mature, complete, or fully equipped for an assigned task (cf. Eph 4:12), not without sin (cf. 1Jn 1:8; 1Jn 1:10).
“By this we know that we are in Him” Here again is the emphasis on believers’ ability to have a faith confidence in their relationship with God. The concept of our being in Him (abiding cf. 1Jn 2:6) is a recurrent theme of John’s writings (cf. Joh 14:20; Joh 14:23; Joh 15:4-10; Joh 17:21; Joh 17:23; Joh 17:26; 1Jn 2:24-28; 1Jn 3:6; 1Jn 3:24; 1Jn 4:13; 1Jn 4:16).
1Jn 2:6 “abides” See Special Topic at 1Jn 2:10. The NT also asserts that both the Father and the Son abide in us (cf. Joh 14:23; Joh 17:21). Notice that even in a clause which emphasizes assurance there is the need for, and implied warning, of “ought” (cf. 1Jn 2:6, present infinitive, “abides in Him”). The gospel is a conditional covenant with rights and responsibilities!
“ought himself to walk in the same manner as He walked” This is another emphasis on “true faith” as lifestyle faith (cf. Jas 2:14-26). Faith is not only a decision, but an ongoing personal relationship with Jesus that naturally issues in daily Christlike living. Eternal life has observable characteristics! This is parallel to 1Jn 1:7. The goal of Christianity is not just heaven when we die, but Christlikeness now (cf. Rom 8:29-30; 2Co 3:18; Gal 4:19; Eph 1:4; 1Th 3:13; 1Th 4:3; 1Pe 1:15)! We are saved to serve. We are sent on mission as He was sent on mission. As He laid down His life for others, so we too, must see ourselves as servants (cf. 1Jn 3:16).
“He” is literally “that One,” which is a common idiom in John’s writings for “Jesus” (cf. Joh 2:21; Joh 19:35; 1Jn 2:6; 1Jn 3:3; 1Jn 3:5; 1Jn 3:7; 1Jn 3:16; 1Jn 4:17). Often it is used in a derogatory way (cf. Joh 7:11; Joh 9:12; Joh 9:28; Joh 19:21).
If “that One” refers to Jesus, then who does the “in Him” of 6a refer to? John often used a purposeful ambiguity. It could refer to the Father (cf. Joh 15:1-2; Joh 15:9-10) or the Son (cf. Joh 15:4-6). This same ambiguity can be illustrated in “the Holy One” of 1Jn 2:20.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
hereby = in (App-104.) this.
know. App-132. The second “know” is in perf. tense, as in 1Jn 2:4 also.
Fuente: Companion Bible Notes, Appendices and Graphics
3-11.] This communion with God consists, secondly, in keeping His commandments, and especially the commandment to love one another. No new division of the Epistle begins, as in Sander: 1Jn 2:3 is closely joined to ch. 1Jn 1:5-6, which introduced the first conditional passage 1Jn 1:7 to 1Jn 2:2. The great test of communion with God, walking in the light, first requires that we confess our sins: next requires that we keep His commandments. So in the main c.: , . And in this (, of the conditional element: in this is placed, on this depends, our knowledge. In ch. 1Jn 3:24 (see below), the is resumed by ) we know (pres.: from time to time, from day to day) that we have the knowledge of him (perf.: have acquired and retain that knowledge: and this is not, as some (Lange, Carpzov., Wahl) make it, the love of God, as neither of course is it mere theoretical knowledge: but is that inner and living acquaintance which springs out of unity of heart and affection), if (St. John uses the formula first as referring the demonstrative pronoun back to what has gone before, as e. g. in our 1Jn 2:5, and in ch. 1Jn 3:10. If however the demonstrative pronoun in this or a like formula looks onward, and the token itself, with the circumstance of which it is a token, follows, he expresses this token variously and significantly, according to the various shades of meaning to be conveyed. Sometimes the token implied in the demonstrative follows in a separate sentence, as in ch. 1Jn 4:2; sometimes the construction is slightly changed, and the sentence begun with is not regularly brought to a close, but continued in a new and correlative form: e. g. ch. 1Jn 3:24, where . is taken up by . And this way of expression is closely parallel to that where completes the construction begun with . So ch. 1Jn 3:16; 1Jn 3:19; 1Jn 4:9-10; 1Jn 4:13. In these cases, the full objective reality of the token as a fact, is set forth. It is an undoubted fact that He has given us of His Spirit, that He has sent His Son: and from these facts our inference is secure to the other facts in question, that He abideth in us, &c. But in other passages, we find instead of this , an , as ch. 1Jn 4:17 (but see not there: the case surely is not quite parallel, H. A.), or an , as here, Joh 13:35, or , ch. 1Jn 5:2. This , , mark the token implied in as one not actually existent, an historical or objectively certain fact; but as a possible contingency, something hypothetically, and conditionally assumed: in other words as ideal. Dsterdieck, pp. 172 f. And so here: the token, that we have the knowledge of Him, is present, if, posito that) we keep (pres., as a habit, from time to time, being necessarily prescriptions regarding circumstances as they arise) His commandments (first as to the expression. St. John never uses the word for the rule of Christian obedience: this word is reserved for the Mosaic law, Joh 1:17; Joh 1:46, and in all, fifteen times in the Gospel: but almost always ,-sometimes or , Joh 8:51 f., Joh 14:23 f., Joh 17:6, our 1Jn 2:5. And as a verb he always uses , very seldom (only in the two controverted places, ch. 1Jn 5:4, Rev 22:14 v. r.: ch. 1Jn 1:6, 1Jn 2:17 are not cases in point). keeps its peculiar meaning of watching, guarding as some precious thing, observing to keep. Next, whose commandments? The older expositors for the most part refer , , , 1Jn 2:3-6, to Christ: so Aug[15], Episcop., Grot., Luther, Seb.-Schmidt, Calov., Wolf, Lange, Bengel, Sander, Neander. Socinus inclines to this view, but doubtfully; Erasmus understands 1Jn 2:3-4, of God, and 1Jn 2:5-6, of Christ. Most modern Commentators understand , , throughout of God, and of Christ. So Lcke, Baumg.-Crus., De Wette, Huther, Brckner, and in old times Bed[16] and c. That this latter is the right understanding of the terms, is supposed to be shewn by the substitution (?) in 1Jn 2:5 of for , and its taking up again by in 1Jn 2:6, followed by . But of this I am by no means thoroughly persuaded: see note, 1Jn 2:6).
[15] Augustine, Bp. of Hippo, 395-430
[16] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
1Jn 2:3. ) 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. 1Jn 3:10; 1Jn 3:14; 1Jn 3:19. The Gnostics are refuted, who boasted of knowledge, but threw aside obedience.- , that we know Him) as He is, the Advocate, the righteous, the propitiation. So 1Jn 2:4; 1Jn 2:13-14; Isa., the passage cited above.-, precepts) concerning faith and love.-, we keep) Joh 8:51, note.
Fuente: Gnomon of the New Testament
1Jn 2:3-6
TESTS OF THE CHRISTIAN
(1Jn 2:3-6)
3 And hereby we know that we know him, if we keep his commandments.–“Hereby” (en toutoi), literally, “in this,” a phrase often used by the apostle, and occurring at 1 John 2:5; 3:16, 19 4:2, 13; 5:2. It refers to the clause, “If we keep his command-ments.” “Keep,” here, is present subjunctive, thus, “If we keep on keeping his commandments.” We are informed here that it is possible for us to “know that we know him.” How, or in what way? If we keep his commandments! To know him is to have far more than an acquaintance with his nature it is to enter into the most intimate relationship with him as his child. It is possible to claim a knowledge of God and of Christ and to be deceived. Paul writes of those who “profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.” (Tit 1:16.) One does not know God who does not conform to his will. We may believe intel-lectually that there is a God; we may affirm the truth of his exist-ence, the facts of his attributes, the reality of his works in nature. But only those who have wholly committed their wills to his know him in his saving power. “And this is life eternal, but they should know thee the only true God, and him whom thou didst send, even Jesus Christ.” (Joh 17:3.) If it be asked which commandments constitute the test here submitted, the answer is, All of them! Any commandment we are disposed to break because of our unwilling-ness to bend our wills to his provides the occasion which demon-strates lack of full knowledge of him. This is the “one thing” which we “lack” and which, like the young ruler’s riches, will close the door of heaven in our face.
4 He that saith, I know him, and keepeth not his com-mandments, is a liar, and the truth is not in him; –A conclusion drawn from the foregoing premises, and a further affirmation of the truth above expressed. The Gnostics boasted of their superior knowledge and spiritual insight and maintained their ac-quaintance with the Lord despite the fact that they kept not his commandments. With reference to all such the apostle solemnly declares, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” The verbs in the Greek text are in the present tense. He who keeps on say-ing, I know him, and yet keeps not on keeping his commandments, is a liar, and the truth is not in him. Far from actually and really knowing God, those who refuse to do his will are, in addition to being disobedient characters, liars and without truth. The words “He is a liar” are more emphatic than “we lie,” of Joh 1:6, and “we deceive ourselves,” of 1:8. His status is not simply that of one who is guilty of a single falsehood, or one who is innocently de-ceived; his acts of falsehood have become embedded in his character and he is, essentially, a liar. . Such a one is demonstrating the nature and character of his father, the devil, who is a liar from the beginning. (Joh 8:44.) It was evidently no uncommon thing for men, at the time John wrote, who had adopted the per-nicious doctrine of the Gnostics to affirm that they, though will-fully guilty of sinful acts, were not thereby corrupted. Some of these men maintained that they were no more polluted by sin than gold is by the mire into which it might fall.
As shocking as the foregoing theology is, it has its modern counterparts: Those false teachers, while denying any contamina-tion from sin, did admit the fact of sin in their lives. There are those today who deny both the sin and the contamination. A prominent denominational preacher, in a tract entitled, “Do a Christian’s Sins Damn His Soul?” wrote: “We take the position that a Christian’s sins do not damn his soul. The way a Christian lives, what he says, his character, his conduct, or his attitude toward other people have nothing whatever to do with the salva-tion of his soul. . . . All the prayers a man may pray, all the Bibles he may read, all the churches he may belong to, all the services he may attend, all the sermons he may practice, all the debts he may pay, all the ordinances he may observe, all the laws he may keep, all the benevolent acts he may perform will not make his soul one whit safer; and all the sins he may commit from idolatry to murder will not make his soul in any more danger. . . . The way a man lives has nothing whatsoever to do with this salvation. Such theology, whether ancient or modern, is precisely in principle what John condemned when he affirmed that those who say they know him, yet do not keep his command-ments, are liars.
5. But whoso keepeth his word, in him verily hath the love of God been perfected.–“Keepeth his word,” of verse 5, is synonymous with “keeping his commandments” of verse 4. Here, as in 1Jn 1:7; 1Jn 1:9, the opposite of that immediately preceding is stated, and the thought advanced one step further. The “love of God” here contemplated is not God’s love for us, but our love for God, and the affirmation of the apostle is that he who keeps God’s word has his love for God perfected. “Perfected” is perfect passive indicative of teleioo, to stand complete. Thus, he who keeps the commandments of God matures his love, for such is the way in which love for God manifests itself. “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” (1Jn 5:3.) It is idle for one to claim love for God while neglecting or refusing to do his commandments. Such is the acid test of one’s love.
Hereby we know that we are in him:–i.e., by keeping his word. The words “in him” indicate a relationship of the most intimate nature. The phrase is a summary of all the blessings available from God. To know God we must keep his word; those who keep his word love him; but those who love him are in him. Fruit bearing produced as the result of love for God is evidence of our union with him. “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same beareth much fruit; for apart from me ye can do nothing.” (Joh 15:4-5.)
6 He that saith he abideth in him ought himself also to walk even as he walked.–There is here, as in verse 4, a boast-ful attitude hinted at. He who represents himself as abiding in the Lord has the definite obligation to “walk even as he walked,” i.e., in the light, in fellowship with God, in keeping his commandments. In this manner alone does one demonstrate the soundness of his claim and the validity of his profession. “Ought,” from opheilo, to be in debt, denotes the moral obligation here to exhibit the basis of one’s profession. To walk as Christ walked is to follow him as the perfect model and guide that he is. Nothing less than this will meet the demands of the case. The walk of the Lord which we are to imitate is, obviously, to be found in the reli-gious, moral, and spiritual activities of his life on earth. There is no reference here to the miraculous powers which Jesus exhibited on earth. As Martin Luther fittingly remarks, it “is not Christ’s walking on the sea that we are to imitate, but his ordinary walk.” The verb “walk” is figuratively used to denote the activity which must characterize us as children of God. Jesus used it in this sense (Joh 8:12; Joh 12:35), as did Paul (Eph 2:10; Col 3:7; Rom 6:4). But how did Christ walk? The answer is to be found in the whole of the things recorded concerning him in the sacred volume. These words sum up the life of Christ on earth.
Commentary on 1Jn 2:3-6 by E.M. Zerr
1Jn 2:3. Know is not used in view of some technical distinction between faith and knowledge. The thought is that if we keep his commandments (and we may know whether we have done so or not), then we may he sure or have the assurance that we have a saving knowledge of Him.
1Jn 2:4. A knowledge of having kept the commandments is necessary to a knowledge of Him (see preceding verse). Therefore if a man asserts that lie knows the Lord when he has not kept the commandments (and he may know whether lie has or not), he is rightly classed with liars as the apostle here states.
1Jn 2:5. The love of God perfected has virtually the same thought as Jesus expressed in Joh 14:21. To be perfected means to be made complete, and that will be accomplished when a man proves his love for God by keeping the commandments. On the same principle a man cannot truly claim to love the Lord who does not obey His word, even though he may sing “0 how I love Jesus” as vigorously as anyone. Know that we are in him. For comments on the word know see those at verse 3.
1Jn 2:6. To abide in Christ is equivalent to walking with Him, for Christ is an active being and no person can continue with Him and not walk in the same way. “Can two walk together except they be agreed?” (Amo 3:3.)
Commentary on 1Jn 2:3-6 by N.T. Caton
1Jn 2:3-And hereby we do know.
To gather the thought here intended, just take the last clause first, thus: “If we keep his commandments?’ We by that means know-that is our evidence-that we know him. We know God, and the convincing evidence to our minds that we do know God is the fact that we observe, keep and do all that he has required at our hands.
1Jn 2:4-He that saith, I know him, and keepeth not.
Any one who asserts that he knows God, and does not keep his commandments, John says of such an one two things: 1. He is a liar. 2. The truth is not in him. These are fearful declarations. They come, however, from inspira tion. “He that heareth you, heareth me, and he that heareth me, heareth him that sent me.” The plainness of speech here is specially significant. Evidently, God intended that his servant, John, should leave no ground for mistake or blunder.
1Jn 2:5-But whoso keepeth his word.
Any one who keeps God’s word, is he that does what is therein required, and refrains from doing what is therein prohibited; in such an one the love of God is perfected. That is to say, we show our love to and of God by our obedience. It is the only possible method of proving our loyalty. It may be possible, since the singular number is here used, that it may have a special application. “Word” is singular. “While he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” “Hear ye him” is a command of the Father, and I have no doubt that those who obey the Savior, are at the same time obeying God, and do thereby show their love of God. If one, however, obeys all God’s commands imposed upon us in this age, it is very certain that such will obey the one given on the Mount of Transfiguration.
1Jn 2:6-He that saith he abideth in him.
One may say, I am in the fellowship of God and his Son. That being true, such an one ought to show by his godly life that he walks as the Savior walked while here on earth. The Savior’s conduct was irreproachable. With it God was pleased. So one claiming to be in the fellowship-that is, abideth in him-must conduct himself as Christ did. His conduct is better proof than a simple profession.
Commentary on 1Jn 2:3-6 by Burton Coffman
1Jn 2:3 –And hereby we know that we know him, if we keep his commandments.
Contrary to the criterion accepted by many for determination if they are or are not saved, this denies that a person’s “feelings” in such a question can be trusted. “It is all too easy to fall into illusions about ourselves if we make too much of our religious feelings, even those of an elevated kind.”[12] Keeping the commandments of God is the prerequisite and the test either of loving God (Joh 14:15) or of knowing God. Macknight supposed that John here was teaching against “the Nicolaitans and Gnostics who affirmed that the only thing necessary to eternal life was the knowledge of the true God.”[13]
Hereby we know … Similar words are used several times in this letter to introduce “tests” by which the validity of one’s faith might be tested (1Jn 2:5; 1Jn 2:29; 1Jn 3:19; 1Jn 3:24; 1Jn 4:2; 1Jn 4:6; 1Jn 4:13, and 1Jn 5:2). In the last analysis, it is keeping the commandments of the Lord, walking in the light, doing the truth, obeying the word, etc., which are the final determinator of whether one is saved or lost. Which commandments are meant? All of them. There is no way to limit these to the ethical or moral commandments; those relating to the worship of God are likewise included. To keep God’s commandments is equivalent to keeping his word, “And this means the truth of God as it is in Christ.”[14] The obligation extends to the entirety of the New Testament revelation.
[12] Amos N. Wilder, The Interpreter’s Bible, Vol. XII (New York: Abingdon Press, 1957), p. 226.
[13] James Macknight, op. cit., p. 41.
[14] Harvey J. S. Blaney, op. cit., p. 363.
1Jn 2:4 –He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him;
This is the negative of the same teaching given in 1Jn 2:3. John’s converse statement of the same principle here is blunt, powerful, and incapable of being misunderstood. It reminds one of Jesus’ saying, “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven” (Mat 7:21). All talk of knowing God, loving God, or even of “believing” or “having faith” is meaningless in the mouths of people who dishonor the commandments of the Lord through disobedience and failure to do the “work of faith.” It is even more than meaningless; it is falsehood.
1Jn 2:5 –but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him:
Whoso keepeth his word … This is identical in meaning with “if we keep his commandments” (1Jn 2:3).
The love of God has been perfected … Here is another glimpse of that absolute perfection which is the goal of all Christian living, mentioned by Jesus in Mat 5:48, and referred to by all the New Testament writers. Although unattainable by humans in their own strength, it will nevertheless be achieved in them and for them by means of their being “in Christ” and thereby partaking of the absolute perfection of the Saviour himself (Col 1:28). Significantly, the necessity of being “in him” is the concluding thought of this verse.
Love of God … This is objective, referring not to God’s love of man, but to “man’s love to God.”[15]
Hereby we know that we are in him … Although the grammatical structure makes “God” the antecedent of “in him” in this place, still the meaning is “in Christ,” no man ever having been “in God” by any other means than that of his having been baptized into the spiritual body of Christ. Being “in God” and “in Christ” are exactly one and the same thing. This thought comes to the foreground a number of times in this letter. Thus John placed the same importance and priority upon this conception that are given to it in the writings of the apostle Paul who used the expression “in Christ” or its equivalent some 169 times. The idea of the corporate body of Christ was not developed either by Paul or by John but is derived from the Lord himself who gave the foundation of it in such teaching as that of his being the vine, the apostles being the branches, and all Christians abiding “in him,” that is, “in the true vine” (John 15). Since one enters “him” through primary obedience (baptism), it is the true continuity of that holy relationship that John here declared us to “know” if we keep his word.
Before leaving this verse, we should note that love ([Greek: agape]) is one of the leading concepts, recurring again and again in John’s work. In this letter alone, “it occurs 18 times, more than in any other New Testament book, 1Corinthians being 2nd with 14 times. In a book so short this is very significant.”[16] As used in this place, the love to God is not a mere emotional response, “it is the response lived out in obedience. Love delights to do God’s will.”[17]
[15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1056.
[16] Leon Morris, op. cit., p. 1263.
[17] Ibid.
1Jn 2:6 –he that saith he abideth in him ought himself also to walk even as he walked.
Claiming to be “in Christ” carries the obligation of the claimant to exhibit the true likeness of Christ in his behavior. “Obedience, not feelings,” is the true test of union; and the Christian who is really such has least to tell of experiences and special visitations.”[18]
In him … These words in 1Jn 2:3, at a glance, seem to refer to being “in God”; but as Morris noted:
The reference to walking in this verse shows that “in him” means Jesus Christ. In any case John regularly associates the two in the closest possible fashion, and it is often difficult to be quite sure which is meant.[19]
[18] A. Plummer, The Pulpit Commentary, Vol. 22,1John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 21.
[19] Leon Morris, op. cit., p. 1263.
Fuente: Old and New Testaments Restoration Commentary
commandments
John uses “commandments”
(1) in the general sense of the divine will, however revealed, “his word” (1Jn 2:5); and
(2) especially of the law of Christ Gal 6:2; 2Jn 1:5. See, also, Joh 15:10-12.
Fuente: Scofield Reference Bible Notes
hereby: 1Jo 2:4-6, 1Jo 3:14, 1Jo 3:19, 1Jo 4:13, 1Jo 5:19
we know: Isa 53:11,*Heb: Joh 17:3, 2Co 4:6
if we: 1Jo 3:22, 1Jo 3:23, 1Jo 5:3, Psa 119:6, Psa 119:32, Luk 6:46, Joh 14:15, Joh 14:21-24, Joh 15:10, Joh 15:14, 1Th 4:1, 1Th 4:2, Heb 5:9, Rev 22:14
Reciprocal: 1Ch 22:12 – that thou mayest Psa 9:10 – know Psa 119:166 – and done Pro 7:2 – Keep Pro 19:16 – keepeth the Jer 22:16 – was not Eze 18:5 – if Dan 11:32 – the people Hos 5:4 – and Hos 6:6 – the Mat 7:24 – whosoever Mat 28:20 – them Luk 1:6 – walking Luk 6:49 – that heareth Luk 8:15 – keep Joh 7:28 – whom Joh 15:21 – because 1Co 7:19 – but Gal 4:9 – ye have Eph 1:17 – in the knowledge Phi 3:10 – I Col 3:10 – knowledge Jam 1:22 – be 1Jo 2:5 – whoso 1Jo 2:13 – because
Fuente: The Treasury of Scripture Knowledge
1Jn 2:3. Know is not used in view of some technical distinction between faith and knowledge. The thought is that if we keep his commandments (and we may know whether we have done so or not), then we may he sure or have the assurance that we have a saving knowledge of Him.
Fuente: Combined Bible Commentary
Fellowship in the knowledge of God: obedience, love, and union, 1Jn 2:3-6.
The best account that can be given of this section- more aphoristic than any otheris that it lays down certain principles, and introduces certain terms, which become the keynotes of the remainder: each begins here, and returns again and again, while few are afterwards added.
1Jn 2:3. The word fellowship now vanishes from the Epistle. The first substitute is knowledge; a term that is not without allusion to the Gnostic watchword, but soon passes beyond the transitory reference. It is the gnosis of the anti-Christian sect, which St. Paul, not renouncing the term, exalted into epignosis: St. John retrieves it, and stamps it with the same dignity that he impresses on the word love.
And hereby know we that we know him, if we keep his commandments. The knowing is a word which may be said to be in this Epistle sanctified entirely to God and the experience of Divine things: the knowing Him and the knowing that we know Him, or, in St. Pauls language, knowing the proof of Him. We cannot better explain the word to ourselves than by closely connecting it with the fellowship that precedes. All knowledge is the communion of the mind with its object: the object as it were and the knowing subject have in common the secret nature of the object. To know Christ is to enter into the fellowship of His suffering and resurrection. To know God is to have that which may be known of God made common to Him and to our minds: His holy nature, His truth, His love. Obviously this knowledge of God is its own evidence to ourselves; the very word says that. Yet the apostle adds, in a phrase quite unique in Scripture, we know that we know Him: we know our own knowledge; that is, the secret of our true knowledge, its effect, is common to our experiencing and our reflecting mind, to our consciousness as the union of the two. That secret as deliverance from sin has already been dwelt on: now the positive side is brought in; we are privy to our obedience as flowing from the nature of God in us, if we keep His commandments. These were given us by Christ; Christ is God and the Him of this passage in the unity of the Father.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That a Christian may be assured of his salvation; to know that we know, is to be assured that we know; not only to have the vital, but the fiducial act of faith. Some Christians can say, “We know that we know him.”
Observe, 2. The nature of true Christian knowledge discovered: it is an obedient knowledge: it is not sufficient to profess that we know Christ, except we yield sincere obedience to him: for this is a certain mark and proof that we know Christ effectually, if we love him, and keep his commandments. The true knowledge of God consists in keeping of the word of God, the whole word of God, and because it is his.
Observe, 3. That to say we know God, when we do not keep his commandments, and to say we keep his commandments, when we do not know him, is a lie. Sad will their condition be who perish for want of the knowledge of God, but much sadder theirs, who perish in the neglect or abuse of that knowledge.
Observe, 4. That a conscientious care, and constant endeavor to observe the word, and keep the law of God, is a certain mark and evidence that he that doth it has the love of God perfected in him, and towards him; Whosoever keepeth his word, in him verily is the love of God perfected.
Fuente: Expository Notes with Practical Observations on the New Testament
Feelings Are Not a Valid Test
By daily obedience, one continues to grow up in Christ until his love for God is complete, or full-grown. One who claims to abide in Christ can easily verify it by the way he lives his daily life. Woods writes, “‘Ought’, from opheilo , to be in debt, denotes the moral obligation here to exhibit the basis of one’s profession.” Peter calls Christ our example in 1Pe 2:21 and admonishes us to follow His steps ( 1Jn 2:5-6 ).
The old commandment was what John’s readers had heard from the beginning of their Christian lives, or the gospel. It is an old commandment in that its basic parts had been repeated through the centuries ( Lev 19:18 ). Yet, it is new in the depth to which the Lord took it when He said, “as I have loved you, that ye also love one another” ( Joh 13:34-35 ). Never before had love like Christ’s been displayed to man ( Rom 5:6-8 ; Joh 15:13 ). Also, the command is ever new in that Christians constantly find new ways and opportunities to fulfill it. The light of the gospel dispels the darkness of ignorance and superstition ( 1Jn 2:7-8 ; compare Joh 3:19-21 ; Joh 8:12 ; Eph 4:17-18 ; Rom 13:12 ; 2Co 6:14 ; 1Th 5:5 ).
Fuente: Gary Hampton Commentary on Selected Books
1Jn 2:3-6. Hereby we do know that we, truly and savingly, know him As he is the Advocate, the righteous One, the Propitiation; if we keep his commandments Particularly those of faith and love. He that saith, I know him, and keepeth not his commandments, is a liar The Nicolaitans and Gnostics, notwithstanding they lived in an habitual course of the most criminal sensual indulgences, boasted that they were the objects of Gods love, and sure of obtaining eternal life, merely because they possessed the knowledge of the true God, and of his mercy in forgiving mens sins. In this boasting the apostle declared them liars, either because they spake what they knew to be false, or at least what was in itself most false. But whoso keepeth his word Sincerely endeavours to live in obedience to all his commands; in him verily is the love of God Reconciled to us through Christ; perfected Perfectly known, or shows itself to be sincere. See on 1Jn 4:12. Hereby By our keeping his word; know we that we are in him Truly united to him by a lively faith, and have communion with him. So is the tree known by its fruits. To know him, to be in him, to abide in him, are nearly synonymous terms; only with a gradation: knowledge, communion, constancy. He that saith he abideth in him An expression which implies a durable state; a constant, lasting knowledge of and communion with him; ought himself Otherwise they are vain words; so to walk, even as he walked In the world. As he are words that frequently occur in this epistle. Believers, having their hearts full of him, easily supply his name.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. In this we know that we do know Him if we may keep His commandments. No one can keep His commandments and commit any sin, for they would be a flat contradiction, as committing sin is diametrically opposite to keeping the commandments. As these two states are irreconcilable antipodes, they can not possibly co-exist. The existence of one necessarily precludes the other.
Fuente: William Godbey’s Commentary on the New Testament
1Jn 2:3-11. Obedience the Proof of Fellowship.Here John repeats in a positive way the teaching of the previous section. Conduct cannot be, as the false teachers claimed, a matter of indifference, for true knowledge of God implies moral affinity to Him, i.e. obedience to His commandments and an attempt to imitate Christ. I know Him was the watchword of the false teachers, their reference being to an esoteric and barren intellectualism. But John uses know in its large Biblical sense as denoting the intimacy of moral fellowship and affection between man and God. Hence by its very nature knowledge involved for man an effort to obey Gods will and to imitate His spirit, religion which came short of this being unreal and false.
1Jn 2:3. Better, hereby we come to know that, etc. Comparison with 1Jn 2:6 shows that to know God and to be in Him are parallel expressions, both denoting vital fellowship, and that to heed Christs commandments and to walk even as he walked are two ways of stating the same thing, Christs life being an embodiment of His precepts.
1Jn 2:5. been perfected: become mature, reached perfect expression.the love of God: i.e. our love to God; the teaching is (in harmony with Joh 14:15; Joh 14:21; Joh 14:23) that the proof of love is obedience.
1Jn 2:7-11. The mention of Christs commandments leads John to recall specially Christs new commandment of love (Joh 13:34). In a sense it was no longer new since it had been the property of the Church from the beginning. Yet it was new: in Christ, because He had made its standard to be that of His own love; in His disciples, as they gradually realised their duty in the growing light of the Gospel. A man who claimed special illumination and yet was without love for his brother was living in spiritual darkness.
1Jn 2:7. from the beginning: either of the Church, the reference then being to Joh 13:34; or, preferably, of their own religious life when they heard it in the teaching given to them.
1Jn 2:8. which . . . you: this difficult expression refers to the newness of the commandment. In a sense the commandment was not new even when Christ uttered it, for love to neighbours had been enjoined in the OT (Lev 19:18). Yet Jesus in act and word gave that love a new depth and range, and His followers, in the fresh demands which the commandment made and their growing realisation of its meaning, also found it new.
1Jn 2:9 a. A reference, like 1Jn 2:4*, to the special illumination claimed by the false teachers.brother here and in 1 Jn. generally probably means no more than fellow-Christian. John says nothing of the duty of Christians to love non-Christians.
Fuente: Peake’s Commentary on the Bible
2:3 {2} And hereby we do know that we {e} know him, {e} if we keep his commandments.
(2) He returns to the testimony of our union with God, that is, to sanctification, declaring what it is to walk in the light, that is, to keep God’s commandments. By this it follows that holiness does not consist in those things which men have devised, neither in a vain profession of the gospel.
(d) This must be understood of such a knowledge as has faith with it, and not of a common knowledge.
(e) For the tree is known by the fruit.
Fuente: Geneva Bible Notes
B. Reaching the Goal by Knowing the God of Light 2:3-11
"The author is explaining to the members of his church, in answer to developing heretical tendencies, the nature of true Christian belief and practice, and the way in which these interact. To do this he first chooses as his theme and for his exhortation the necessity of ’living in the light’ (1Jn 1:5-7). The first (negative) condition required for a genuinely Christlike existence, the writer suggests, is the renunciation of sin (1Jn 1:8 to 1Jn 2:2). The second (positive) condition he now proceeds to discuss: it is obedience, especially to the law of love (1Jn 2:3-11)." [Note: Smalley, p. 42.]
"Though the immediate effect of the light is to expose sin, its primary purpose is to reveal duty." [Note: Law, p. 209.]
From his comments on fellowship with God, John moved to a discussion of knowing God. He did so to enable his readers to appreciate the fundamental importance of knowing God as well as having intimate fellowship with God. These concepts are virtually synonymous. [Note: Barker, p. 315.] John said similar things about knowing God as he had said about having fellowship with God. Increased fellowship with God and increased knowledge of God are inseparable. Fellowship with God should always lead to more perfect knowledge of God; this should be its result.
"Fellowship" (Gr. koinonia) is the less common term occurring only four times in 1 John: 1Jn 1:3 (twice), 6, 7. "Know" is more common. Ginosko (to know experientially) appears 24 times: 1Jn 2:3-5; 1Jn 2:13 (twice), 14, 18, 29; 1Jn 3:1 (twice), 6, 16, 19, 20, 24; 1Jn 4:2; 1Jn 4:6 (twice), 7, 8, 13, 16; 1Jn 5:2; 1Jn 5:20. Oida (intellectual knowledge) appears 15 times: 1Jn 2:11; 1Jn 2:20-21 (twice), 29; 1Jn 3:2; 1Jn 3:5; 1Jn 3:14-15; 1Jn 5:13; 1Jn 5:15 (twice), 18, 19, 20. The noun ginosis (experiential knowledge) is absent from this epistle.
"Again the false claims to knowledge by the opponents are stated first, this time introduced by the clause ’he who says’ (cf. 1Jn 2:4; 1Jn 2:6; 1Jn 2:9). Each of these claims is again denied and the evidence or ’tests’ of the true knowledge of God is set forth: obeying his commands (1Jn 2:5), walking in his likeness (1Jn 2:6), and loving one’s brother (1Jn 2:10)." [Note: Ibid.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John proposed a test whereby we can measure our experiential knowledge of God (Father and Son, 1Jn 1:3), how well we really know Him. He said, look at your response to God’s revealed will. All believers know God to some extent (Joh 17:3). However some know Him more fully and intimately than others do (Joh 14:7-9; Joh 14:21-23). Occasionally a person who has been married for a long time and then gets a divorce will say of his or her spouse, "I never really knew her (or him)." Obviously they knew each other in one sense, but their knowledge of one another was not very complete or intimate. John’s point was that our personal experiential knowledge of God will affect the way we live, and the way we live, obediently or disobediently, will reveal how well we really know God.
"To know God was not merely to know Him as the philosopher knows Him; it was to know Him as a friend knows Him. In Hebrew the word to know is used of the relationship between husband and of [sic] wife, and especially of the sexual act, the most intimate of all relationships (cp. Gen 4:1)." [Note: Barclay, p. 64.]
"This verse is often taken as a way of knowing whether or not we are really saved. But that view flies directly into the face of all Johannine theology, according to which we are saved by believing in Christ for eternal life (Joh 3:16; Joh 5:24; Joh 6:35 and passim; the references are numerous). . . .
"The idea that a Christian can believe in Christ, without knowing whether he or she has really believed, is complete nonsense. Of course we can know whether or not we believe. That we can know this is both common sense and completely biblical [cf. Joh 9:35-38; Joh 11:25-27]. . . .
"Thus the test suggested by 1Jn 2:3 is not of the saving knowledge of God or of Christ, but of the experiential knowledge of God and His Son. To get this wrong, as many commentators have, is to lay the groundwork for a complete misreading of the epistle! Such a misreading is indeed common in the commentaries today and may be traced back primarily to Robert Law’s study on this epistle." [Note: Hodges, The Epistles . . ., pp. 75-77.]
"The sign of [experiential] knowledge of God is obedience to his commands and recognition of the way of life that he expects from his people." [Note: Marshall, p. 122.]
"In other words, to ’know’ God is not a matter of correct thought-processes, but of a genuine spiritual relationship. The knowledge of God, and fellowship with him, are complementary aspects of Christian experience." [Note: Smalley, p. 45.]