The words of John's letter seem paradoxical at first glance. On the one hand, he states that as Christians we must not be involved in sin, because the blood of Christ cleanses us from every sin. On the other hand, according to his own words, we...
The words of John's letter seem paradoxical at first glance. On the one hand, he states that as Christians we must not be involved in sin, because the blood of Christ cleanses us from every sin (1 John 1:6-7). On the other hand, according to his own words, we are by no means sinless, and we had better not deceive ourselves about this (1 John 1:8).
Meanwhile, this paradox, or rather this antinomy, describes the phenomenon of biblical righteousness, known even in pre-Christian times. Sober-minded people who sought genuine spiritual life and, accordingly, firm relations with God never considered themselves perfect or sinless. And biblical righteousness was never equated with sinlessness. There is no darkness in God; in Him there is only light (1 John 1:5). This truth was known to believing Jews in every age. Righteousness is not light emitted by a person, but God's light reflected by him. Such is human righteousness, and this is exactly how the authors of the Old Testament books describe it.
In this respect nothing has changed: after the coming of Christ, the human being remained what he had been. Neither before nor now is anyone born into the world free from sin. But with the coming of the Messiah, something did change. New possibilities opened up. Formerly the Kingdom was beside the world. The prophets of Israel sometimes saw it as if through a transparent but insurmountable barrier. Many, not only among the Jewish people but throughout the world, sensed its breath.
But for the transformation of the world, for a complete and qualitative change in its nature, for its final liberation from the power of sin and death, this was not enough. The Kingdom had to enter into the world in all its fullness, inevitably colliding in doing so with the evil in which, according to the word of the Gospel, the fallen world lies. This collision, its first and chief blow, was taken upon Himself by the One who brought the Kingdom into the world, the Savior Himself. It was His blood that opened the road into the Kingdom for us. But not only that: it also opened the road for the Kingdom into our hearts. Formerly those who sought the path of righteousness strove to become a perfect reflection of God's light, in spite of their sinfulness, which remained unconquered to the end. Now those who seek the path of the Kingdom can become an open door through which the breath of the Kingdom enters the world being transformed. This happens in spite of their own sinfulness, which, however, has become conquerable thanks to what the Savior has done for us. And now the path of the Kingdom, beginning in our world that has not yet been transformed, is completed in the fullness of that Kingdom. In the fullness that will be revealed to the world on the day of the Savior's return. His return in glory.
2
2:1 My beloved children - So the apostle frequently addresses the whole body of Christians. It is a term of tenderness and endearment, used by our Lord himself to his disciples, Joh 13:33. And perhaps many to whom St. John now wrotewere converted by his ministry. It is a different word from that which is translated "little children," in several parts of the epistle, to distinguish it from which, it is here rendered beloved children. I write these things to you, that ye may not sin - Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God are levelled against sin, either that it may not be committed, or that it may be abolished. But if any one sin - Let him not lie in sin, despairing of help. We have an advocate - We have for our advocate, not a mean person, but him of whom it was said, "This is my beloved son." Not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous; not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks.
2:2 And he is the propitiation - The atoning sacrifice by which the wrath of God is appeased. For our sins - Who believe.And not for ours only, but also for the sins of the whole world - Just as wide as sin extends, the propitiation extends also .
2:3 And hereby we know that we truly and savingly know him - As he is the advocate, the righteous, the propitiation. If wekeep his commandments - Particularly those of faith and love.
2:5 But whoso keepeth his word - His commandments. Verily in him the love of God - Reconciled to us through Christ. Is perfected - Is perfectly known. Hereby - By our keeping his word.We know that we are in 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.
2:6 He that saith he abideth in him - 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.
2:7 When I speak of keeping his word, I write not a new commandment - I do not speak of any new one. But the old commandment, which ye had - Even from your forefathers.
2:8 Again, I do write a new commandment to you - Namely, with regard to loving one another. A commandment which, though it also was given long ago, yet is truly new in him and in you.It was exemplified in him, and is now fulfilled by you, in such a manner as it never was before. For there is no comparison between the state of the Old Testament believers, and that which ye now enjoy: the darkness of that dispensation is passed away; and Christ the true light now shineth in your hearts.
2:9 He that saith he is in the light - In Christ, united to him. And hateth his brother - The very name shows the love due to him. Is in darkness until now - Void of Christ, and of all true light.
2:10 He that loveth his brother - For Christ's sake.Abideth in the light - Of God. And there is no occasion of stumbling in him - Whereas he that hates his brother is an occasion of stumbling to himself. He stumbles against himself, and against all things within and without; while he that loves his brother, has a free, disencumbered journey.
2:11 He that hateth his brother - And he must hate, if he does not love him: there is no medium. Is in darkness - In sin, perplexity, entanglement. He walketh in darkness, and knoweth not that he is in the high road to hell.
2:12 I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But from the thirteenth to Jo1 2:13-27 the twentyseventh verse, he divides them particularly into "fathers," "young men," and "little children." Because yoursins are forgiven you - As if he had said, This is the sum of what I have now written. He then proceeds to other things, which are built upon this foundation.
2:13 The address to spiritual fathers, young men, and little children is first proposed in this verse, wherein he says, I write to you, fathers: I write to you, young men: I write to you, little children: and then enlarged upon; in doing which he says, "I have written to you, fathers," Jo1 2:14. "I have written to you, young men," Jo1 2:14-17. "I havewritten to you, little children," Jo1 2:18-27. Having finished his address to each, he returns to all together, whom he again terms, (as Jo1 2:12,) "beloved children." Fathers, ye have known him that is from the beginning - We have known the eternal God, in a manner wherein no other, even true believers, know him. Young men, ye have overcome the wicked one - In many battles, by the power of faith. Little children, yehave known the Father - As your Father, though ye have not yet overcome, by the Spirit witnessing with your Spirit, that ye are the children of God."
2:14 I have written to you, fathers - As if he had said, Observe well what I but now wrote. He speaks very briefly and modestly to these, who needed not much to be said to them, as having that deep acquaintance with God which comprises all necessary knowledge. Young men, ye are strong - In faith. And the word of God abideth in you - Deeply rooted in your hearts, whereby ye have often foiled your great adversary.
2:15 To you all, whether fathers, young men, or little children, I say, Love not the world - Pursue your victory by overcoming the world. If any man love the world - Seek happiness in visible things, he does not love God.
2:16 The desire of the flesh - Of the pleasure of the outward senses, whether of the taste, smell, or touch.The desire of the eye - Of the pleasures of imagination, to which the eye chiefly is subservient; of that internal sense whereby we relish whatever is grand, new, or beautiful. The pride of life - All that pomp in clothes, houses, furniture, equipage, manner of living, which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not from God, but from the prince of this world.
2:17 The world passeth away, and the desire thereof - That is, all that can gratify those desires passeth away with it.But he that doeth the will of God - That loves God, not the world.Abideth - In the enjoyment of what he loves, for ever.