1 John 2
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" (ginôskô 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 epiginôskô.
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 .
NASB (UPDATED) TEXT: 1Jn 2:7-11 7Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 8On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9The one who says he is in the Light and yet hates his brother is in the darkness until now. 10The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.
1Jn 2:7 "Beloved" John often calls his readers by affectionate terms (cf. 1Jn 2:1 ). This term was used by the Father to refer to Jesus at His baptism (cf. Mat 3:17 ) and transfiguration (cf. Mat 17:5 ). It is a common designation of the saved in John's letters (cf. 1Jn 3:2 ; 1Jn 3:21 ; 1Jn 4:1 ; 1Jn 4:7 ; 1Jn 4:11 ; and 3Jn 1:1-2 ; 3Jn 1:5 ; 3Jn 1:11 ).
The Textus Receptus has "brothers" (MSS K, L, NKJV), but 1 John uses this only in 1Jn 3:13 . "Beloved" is supported by the uncial Greek manuscripts (א, A, B, C, P, and the Vulgate, Peshitta, Coptic, and Armenian versions (see Bruce Metzger, A Textual Commentary On the Greek New Testament, p. 708).
▣ "I am not writing a new commandment to you, but an old commandment" This is characteristic of John's writings (cf. Joh 13:34 ; Joh 15:12 ; Joh 15:17 ). The command was not new in terms of time, but new in terms of quality. Believers are commanded to love one another as Jesus loved them (cf. Joh 13:34 ).
The "old commandment" can be understood in two senses.
1. the Law of Moses (i.e., Lev 19:18 )
2. the teachings of Jesus recorded in John's Gospel (i.e., Joh 13:34 ; Joh 15:12 ; Joh 15:17 )
▣ "the old commandment" In 1Jn 2:3 the word "commandment" is plural, but here it is singular. This seems to imply that love fulfills all other commandments (cf. Gal 5:22 ; 1Co 13:13 ). Love is the gospel's mandate.
▣ "which you had from the beginning" This is an IMPERFECT ACTIVE INDICATIVE which refers to the hearer's first encounter with the gospel message (cf. 1Jn 2:24 ; 1Jn 1:1 ; 1Jn 3:11 ; 2Jn 1:5-6 ).
▣ "have heard" The Textus Receptus adds the phrase "from the beginning" (used in the earlier part of the verse).
1Jn 2:8 "which is true in Him" The gender of this pronoun changes from the feminine in 1Jn 2:7 , which matches "commandment," to the neuter, which addresses the whole gospel. A similar change in pronoun is found in Eph 2:8-9 .
▣ "the darkness is passing away" This is present middle indicative (according to A. T. Robertson's Word Pictures in the New Testament, p. 212). For those who know God in Christ, the new age has dawned and is continuing to dawn in their hearts and minds (i.e., realized eschatology).
▣ "the true Light is already shining" Jesus is the light of the world (cf. Joh 1:4-5 ; Joh 1:9 ; Joh 8:12 ), which is a biblical metaphor for truth, revelation, and moral purity. See notes at 1Jn 1:5 ; 1Jn 1:7 . The new age has dawned!
1Jn 2:9 "yet hates his brother" This is present active participle which speaks of a settled ongoing attitude. Hate is an evidence of darkness (cf. Mat 5:21-26 ).
1Jn 2:10 "The one who loves his brother abides in the Light" Present tense verbals dominate this context. Love is an evidence of believer's salvation and personal relationship with and knowledge of truth and light. This is the new, yet old commandment (cf. 1Jn 3:11 ; 1Jn 3:23 ; 1Jn 4:7 ; 1Jn 4:11 ; 1Jn 4:21 ).
SPECIAL TOPIC: "Abiding" in John's Writings <http://www.freebiblecommentary.org/special_topics/abiding.html>
NASB, NKJV "and there is no cause for stumbling in him"
NRSV "in such a person there is no cause for stumbling"
TEV "there is nothing in us that will cause someone else to sin"
NJB "there is in him nothing to make him fall away"
There are two possible translations of this verse.
1. the believer who walks in love will not personally stumble (cf. 1Jn 2:11 )
2. the believer who walks in love will not cause others to stumble (cf. Mat 18:6 ; Rom 14:13 ; 1Co 8:13 )
Both are true! The gospel benefits the believer and others (both other believers and the lost).
In the OT "stumbling" is the opposite of faith (sure-footed, stable stance). God's will and commands were illustrated by a clear path or way. This is how "walk" can be a metaphor for lifestyle.
See Special Topic: Believe, Trust, Faith, and Faithfulness in the OT at Joh 1:14 .
1Jn 2:11 "But the one who hates his brother is in the darkness and walks in the darkness" There is a present active participle (hates) followed by a present active indicative (walks). Hate is a sign of unbelief (cf. 1Jn 3:15 ; 1Jn 4:20 ). Light and darkness, love and hate cannot exist in the same person. This is typical of John's black or white statements. He expresses the ideal! Often, however, believers struggle with prejudice, unlove, and neglect! The gospel brings both an instantaneous change and a progressive change.
▣ "the darkness has blinded his eyes" This can refer either to believers' remaining sin nature (cf. 2Pe 1:5-9 ), or the actions of Satan (cf. 2Co 4:4 ). There are three enemies of mankind: (1) the fallen world system; (2) a personal angelic tempter, Satan; and (3) our own fallen, Adamic nature (cf. Eph 2:2-3 ; Eph 2:16 ; James 4).
NASB (UPDATED) TEXT: 1Jn 2:12-14 12I am writing to you, little children, because your sins have been forgiven you for His name's sake. 13I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. 14I have written to you, children, because you know the Father. I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.
1Jn 2:12-14 All of the verbs in these verses (except "I am writing" [NASB 197:0 ], "I have written" [NASB 199:5 ], UBS4 gives the second option an "A" rating [certain]) are perfect tense, which speak of action in the past resulting in an ongoing state of being. As the previous context addressed the false teachers, this context addresses the believer. There are three different titles given to believers: "little children," "fathers," and "young men." This paragraph does not fit smoothly into the context of lifestyle evidences of assurance. It is possible that we are not dealing with three groups but a literary device describing the settled condition of all Christians.
There are four things listed that believers know.
1. that their sins are forgiven (1Jn 2:12 )
2. that through Christ they have overcome the devil (1Jn 2:13 )
3. that they "know" they have fellowship with both the Father (1Jn 2:14 ) and the Son (1Jn 2:13-14 )
4. that they are strong in the Word of God (1Jn 2:14 ).
This list is expressed grammatically in (1) the phrase "I am writing you" and (2) the six hoti (because ) clauses.
▣ 1Jn 2:12 "because your sins have been forgiven you for His name's sake" Jesus' ministry is mankind's only hope for forgiveness (perfect passive indicative). In Hebrew understanding, the name equals the character and personality (cf. 1Jn 3:23 ; 3Jn 1:7 ; Rom 10:9-13 ; Php 2:6-11 ).
There is a series of six hoti clauses in 1Jn 2:12-14 . They may be purpose clauses (NASB, NRSV, NJB, "because") or simply a literary way to introduce statements of fact (NET, "that").
1Jn 2:13 "Him who has been from the beginning" The pronouns in 1 John are ambiguous and can refer to God the Father or God the Son. In context this one refers to Jesus. It is a statement of pre-existence and, thereby, His Deity (cf. Joh 1:1 ; Joh 1:15 ; Joh 3:13 ; Joh 8:48-59 ; Joh 17:5 ; Joh 17:24 ; 2Co 8:9 ; Php 2:6-7 ; Col 1:17 ; Heb 1:3 ).
▣ "you have overcome" This is a recurrent promise and warning in 1 John (cf. 1Jn 2:14 ; 1Jn 4:4 ; 1Jn 5:4-5 ; 1Jn 5:18-19 ). This is expressed in a perfect active indicative which speaks of the culmination of a process. Here again, John writes in black and white terms (this realized eschatological victory is so reminiscent of the Gospel of John). Believers are victors, yet because of the "already but not yet" tension of the Kingdom of God, they still struggle with sin, temptation, persecution, and death.
▣ "the evil one" This is a reference to Satan, who is mentioned again in 1Jn 2:14 . 1Jn 2:13-14 are parallel. See Special Topic at Joh 12:31 .
▣ "because you know the Father" The biblical concept of "know" involves the Hebrew sense of intimate personal relationship (cf. Gen 4:1 ; Jer 1:5 ) and the Greek concept of "facts about." The gospel is both a person to welcome (Jesus), a message (doctrine) to accept and act on, and a life to live.
SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm) <http://www.freebiblecommentary.org/special_topics/know.html>
1Jn 2:14 "you are strong" Notice that their strength is based on the abiding word of God. This is similar to Paul's admonitions in Eph 6:10-18 . The abiding word is the gospel. It is both conceptual and personal, God initiated and individually received, both a decision and a discipleship, both truth and trustworthiness.
▣ "the word of God abides in you" This personifies the concept of the word of God (the gospel, cf. 1Jn 2:24 ). This is an allusion to John 1:5 . It is used in a negative sense in Joh 5:38 ; Joh 8:37 .
▣ "you have overcome the evil one" This is an emphasis on the perseverance of true saints. It is found again in 1Jn 2:17 ; 1Jn 2:19 ; 1Jn 2:24 ; 1Jn 2:27-28 ; 1Jn 5:18 ; and 2Jn 1:9 . The doctrine of the security of the believer needs to be balanced with the truth that those who are truly redeemed will hold out until the end (cf. Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:26 ; Rev 3:5 ; Rev 3:12 ; Rev 3:21 ). See Special Topic: the Need to Persevere at Joh 8:31 . This does not imply sinlessness now, though that is a theoretical possibility in Christ's finished work (cf. Romans 6).
NASB (UPDATED) TEXT: 1Jn 2:15-17 15Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17The world is passing away, and also its lusts; but the one who does the will of God lives forever.
1Jn 2:15 "Do not love" This is a Present active imperative with a negative particle, which means to stop an act that is already in progress. The love of the world characterized one group of Gnostic false teachers.
▣ "the world" This term is used in two different senses in the NT: (1) the physical planet and/or the created universe (cf. Joh 3:16 ; Joh 16:33 ; 1Jn 4:14 ) and (2) human society organized and functioning apart from God (cf. 1Jn 2:15-17 ; 1Jn 3:1 ; 1Jn 3:13 ; 1Jn 4:4-5 ; 1Jn 5:4-5 ; 1Jn 5:19 ). The first refers to initial physical creation (cf. Genesis 1-2) and the second to fallen creation (cf. Genesis 3). See Special Topic: Kosmos at Joh 14:17 .
SPECIAL TOPIC: HUMAN GOVERNMENT <http://www.freebiblecommentary.org/special_topics/government_human.html>
▣ "nor the things in the world" This seems to refer to a love of material objects (cf. 1Jn 2:16 ) or the things the world has to offer: power, prestige, influence, etc. (cf. Rom 12:2 ; Jas 1:27 ). This fallen world system attempts to meet all of mankind's needs apart from God. It structures life in such a way that humans appear to be independent. Institutions that all of us are grateful for can become idolatrous when they allow independence from God. Examples include: (1) human governmental systems; (2) human educational systems; (3) human economic systems; (4) medical systems, etc.
As Augustine said so well, "man has a God-shaped hole" in his life. We try to fill that hole with earthly things, but we can only find peace and fulfilment in Him! Independence is the curse of Eden!
▣ "If" This is a third class conditional sentence, which means potential action. What we love is evidence of whose we are. . .God's or Satan's.
1Jn 2:16 "the lust of the flesh" This refers to fallen mankind's self-seeking attitude (cf. Gal 5:16-21 ; Eph 2:3 ; 1Pe 2:11 ). See Special Topic: Flesh (sarx) at Joh 1:14 .
▣ "the lust of the eyes" The Jews recognized that the eyes are the windows of the soul. Sin begins in the thought life and works its way out to action. One's actions develop into lifestyle domination (e.g., Pro 23:7 ).
▣ "and the boastful pride of life" This refers to human pride apart from God (i.e., humans trusting in their own resources). In The Jerome Bible Commentary, vol. II, Raymond Brown, a renowned Catholic Johannine scholar, says of the phrase,
"However, alazoneia, found also in Jas 4:16 , has a more active meaning then mere pride: It denotes arrogance, boastfulness, the conviction of self-sufficiency" (p. 408).
The term life is bios which refers to earthly, physical, temporal life on this planet (what mankind shares with the plants and animals, cf. 1Jn 3:17 ). These characterizations describe both groups of Gnostic false teachers and unregenerate fallen mankind. God help us, they also describe immature Christians!
▣ "is not from the Father, but is from the world" There are two reasons Christians must not love the world.
1. that love is not from the Father (cf. 1Jn 2:16 )
2. the world is passing away (cf. 1Jn 2:17 )
1Jn 2:17 "The world is passing away" This is a present middle indicative (cf. 1Jn 2:8 ). This relates to the Jewish two ages. The new and consummated age is coming; the old age of sin and rebellion is passing away (cf. Rom 8:18-25 ).
SPECIAL TOPIC: This Age and the Age to Come <http://www.freebiblecommentary.org/special_topics/age_(this)_and_the_age_to_come.html>
▣ "but the one who does the will of God lives forever" Notice how eternal life (i.e., literally "abides into the age") is connected to a loving lifestyle, not just a past profession of faith (cf. Mat 25:31-46 ; Jas 2:14-26 ). See Special Topic on the Will of God at Joh 4:34 .
NASB (UPDATED) TEXT: 1Jn 2:18-25 18Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. 19They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. 20But you have an anointing from the Holy One, and you all know. 21I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 22Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. 24As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. 25This is the promise which He Himself made to us: eternal life.
1Jn 2:18 "Children" See note at 1Jn 2:1 .
▣ "it is the last hour" Literally it is "last hour" with no article (found only here). Like "the last days," this is one of the phrases used in the NT to describe the Second Coming of Jesus Christ (cf. Joh 6:39-40 ; Joh 6:44 ). This is an important concept in John because in our day so many interpreters have been influenced by C. H. Dodd's "realized eschatology" (a major tenet of amillennialism). It is surely true that John uniquely and forcefully teaches that the Kingdom of God has come in Jesus. However, this text reveals that there is also a future consummation (event or period). Both are true. This is another expression of the NT tension (paradox) between "the already and the not yet" (i.e.; "is coming") of the two Jewish ages, which are now overlapped in time.
▣ "antichrist. . .antichrists" This descriptive phrase is both singular and plural; neither term has the article (following MSS א*, B, C). Only John uses this term in the NT (cf. 1Jn 2:18 ; 1Jn 2:22 ; 1Jn 4:3 ; 2Jn 1:7 ). See fuller note in Contextual Insight to 1Jn 2:3-27 , D.
▣ "is coming" This is a present middle (deponent) indicative. In Koine Greek some forms of the Greek verb fell out of use and other forms took over their function. Deponent verbs are middle or passive voice in form, but are translated as Active voice in meaning. Here the present is used to express the certainty of a future event. The Antichrist, singular, is coming and many false teachers or false messiahs similar to him have already appeared (antichrists).
It is just theologically possible that since Satan does not know the time of Christ's return, he has someone already prepared to step into world leadership at any moment of opportunity.
▣ "have appeared" This is a perfect active indicative. The "anti"-Christ spirit is already present and active in this fallen world (i.e., the false teachers), yet there is still a future manifestation. Some commentators understand this to refer to the Roman Empire of John's day, while others see it as a future world empire of the last day. In many senses, it is both! The last hour was inaugurated at the Incarnation and will last until the consummation (the Second Coming of Christ).
1Jn 2:19 "They went out from us, but they were not really of us" This is a perfect example of false teaching and false professions in the visible church (cf. Mat 7:21-23 ; Mat 13:1-9 ; Mat 13:18-30 ). Their lack of truth, love, and perseverance are evidences that they are not believers. Heresy always comes from within!
The author of 1 John is very careful in his choice of verb tenses. 1Jn 2:19 reflects
1. the false teachers have left (aorist)
2. they were never truly a part (imperfect)
3. if they had been a part they would not have left (a second class conditional sentence with a pluperfect verb)
See SPECIAL TOPIC: Apostasy <http://www.freebiblecommentary.org/special_topics/apostasy.html> at Joh 6:64 .
▣ "if" This is a second class conditional sentence which is called contrary to fact. It should be translated, "If they had belonged to us, which they did not, then they would have stayed with us, which they did not."
▣ "they would have remained with us" This is a pluperfect active indicative which speaks of completed action in past time. This is one of several references to the doctrine of Perseverance (cf. 1Jn 2:24 ; 1Jn 2:27-28 ). True faith remains and bears fruit (cf. Mat 13:1-23 ). See Special Topic at Joh 8:31 .
1Jn 2:20 "you have an anointing from the Holy One" "You" is plural which is emphasized in the Greek text in contradistinction to those who had left the Christian fellowship. It is possible that the Gnostics were influenced by the eastern "mystery" religions and taught a special anointing which brought knowledge and identification with a deity. John asserts that it was believers, not the Gnostics, who had the anointing (special initiation) from deity.
SPECIAL TOPIC: The Holy One <http://www.freebiblecommentary.org/special_topics/holy_one.html>
▣ "anointing" See SPECIAL TOPIC: Anointing in the Bible (BDB 60:3 ) <http://www.freebiblecommentary.org/special_topics/anointing.html>in the Bible at Joh 11:2 .
NASB "and you all know"
NKJV "and you know all things"
NRSV "and all of you have knowledge"
TEV "and so all of you know the truth"
NJB "and have all received knowledge"
This was a significant statement in light of Gnostic false teachers' arrogant assertions about their secret knowledge. John asserts that believers have basic Christian knowledge (1Jn 2:27 and Joh 16:7-14 and Jer 31:34 ), not exhaustive knowledge either in religion or other realms or knowledge (cf. 1Jn 3:2 ). For John, the truth is both conceptual and personal, as is the anointing which can refer to the gospel or the Spirit.
There is a Greek manuscript variant in this phrase. The NKJV follows the uncial manuscripts A, C, and K, having panta, a neuter plural used as a Direct object, while NASB follows manuscripts א, B, and P, having pantes, a masculine plural, which focuses on the subject "you all." In light of the exclusivistic claims of the false teachers, the last option is best. The UBS4 gives it a "B" rating (almost certain). The anointing and knowledge are given to all believers, not a select, special, intellectual, spiritual few!
1Jn 2:21 This is one of many verses which assert that John's readers have faith assurance of redemption and know the truth. In this verse assurance is based on an anointing from the Spirit who has given believers a hunger for and knowledge of the gospel.
1Jn 2:22 "Who is the liar" This phrase has the definite article, therefore, John is referring either to
1. a specific false teacher (possibly Cerinthus)
2. the "big lie" and denial of the gospel (cf. 1Jn 5:10 )
"The liar" is parallel to "antichrist." The spirit of the antichrist is present in every age; a basic definition (the two connotations of the preposition "anti") is "one who denies that Jesus is the Christ" or "one who tries to replace Christ."
▣ "that Jesus is the Christ" The Jerome Biblical Commentary, p. 408, makes a good point,
"the author does not mean simply the fulfillment by Jesus of the OT and Jewish expectation of a messiah. 'Christ' here has its full sense as the preferred NT designation of Jesus, whose words and deeds have proclaimed him the divine Savior of mankind (cf. Act 2:31 ; Rom 1:4 )."
It is possible that this doctrinal affirmation functioned
1. as a polemic against Gnosticism
2. a Palestinian creedal formula that clearly separated the Synagogue from the Church; it may reflect the post-Jamnia (A.D. 70) curse formulas of the rabbis
3. like "Jesus is Lord," it may have been a baptismal affirmation
1Jn 2:22-23 "the one who denies the Son" Apparently the Gnostic false teachers claimed to know God, but they denied, decentralized, and depreciated the place of Jesus Christ (cf. 1Jn 4:1-6 ; 1Jn 5:11-12 ; Joh 5:23 ).
Based on the writings of the Gnostics from the second century A.D., the comments within the NT, and the early church fathers, the following beliefs emerge.
1. The Gnostics tried to wed Christianity to Greek philosophy (Plato) and the eastern mystery religions.
2. They taught that Jesus was divine but not human because spirit was good, but matter (flesh) was evil. Therefore, there was no possibility of a physical incarnation of deity.
3. They taught two things about salvation
a. one group asserted that a special knowledge of angelic spheres (aeon) brought a salvation of the spirit unrelated to the actions of the body on the physical plain.
b. another group accentuated physical asceticism (cf. Col 2:20-23 ). They asserted that a total denial of bodily wants and needs was crucial to a true salvation.
1Jn 2:23 This verse in the Textus Receptus, following the uncial manuscripts K and L, has accidently shortened the original text by omitting the second parallel reference to the Father, which is strongly supported by the Greek uncial manuscripts א, A, B, and C.
▣ "the one who confesses" This is the exact opposite of "whoever denies" in 1Jn 2:22 [twice] and 2:3 [once] and 2:6 [once]. See Special Topic: Confession at Joh 9:22-23 .
▣ "the Son" Fellowship with God is only available through faith in the Son (cf. 1Jn 5:10-13 ). Faith in Jesus is not an option! He is the only way to the Father (cf. Joh 5:23 ; Joh 14:6 ; Luk 10:16 ).
1Jn 2:24 "As for you" This shows a very emphatic contrast between John's readers and the false teachers and their followers who left (cf. 1Jn 2:27 ).
▣ "let that abide in you which you heard from the beginning" This is a present active imperative with a grammatical emphasis on "you" (which is at the beginning of Greek phrase) in contradistinction to the false teachers' message. The gospel is personified and described as an indwelling guest. This is the first of two reasons given for the Christians' victory over the false teachers (the liars). The second one is found in 1Jn 2:20 ; 1Jn 2:27 , where the anointing of the Spirit is mentioned. Again, the gospel as both message and person are linked by the phrase "from the beginning" (cf. 1Jn 2:13-14 ; 1Jn 2:24 [twice]). God's word is both content and personal, both written and living (cf. 1Jn 1:8 ; 1Jn 1:10 ; 1Jn 2:20 ; 1Jn 2:24 )! See Special Topic: Abiding at 1Jn 2:10 .
▣ "If" This is a third class conditional sentence which means potential action. This continues the warning and admonition related to "abiding." The cessation of abiding reveals that they were never a part (cf. 1Jn 2:18-19 ). The lifestyle evidence of "abiding" brings a faith assurance (cf. John 1:5 ). Abiding is a message heard and received and a fellowship with both the Son and the Father (cf. Joh 14:23 ) which is revealed in lifestyle choice, both positively (love) and negatively (rejection of the world).
1Jn 2:25 "This is the promise which He Himself made to us: eternal life" Again the pronouns in 1Jn 2:25 are very ambiguous and can refer to God the Father or God the Son. Maybe this was purposeful (as in 2 Peter 1). Apparently this statement is much like Joh 3:15-16 ; Joh 6:40 . The believer's hope rests in the character and promises of God (cf. Isa 45:23 ; Isa 55:11 ). Our intimate fellowship with the Triune God issues in the hope, yea, the promise of eternal life (cf. 1Jn 5:13 ). Eternal life has observable characteristics.
NASB (UPDATED) TEXT: 1Jn 2:26-27 26These things I have written to you concerning those who are trying to deceive you. 27As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.
1Jn 2:26 "those who are trying to deceive you" This is a present active participle. There are deceivers in every age (cf. Mat 7:15 ; Mat 24:11 ; Mat 24:24 ; 2Jn 1:7 ). These are often sincere religionists who attend and are active in Christian gatherings.
1Jn 2:27 "the anointing" This seems to emphasize the result of the anointing, not the means (the Spirit) or the elements (the gospel truths) involved. Anointing was an OT concept of the special call and equipping of a person for a God-given task. Prophets, priests, and kings were anointed. This term is etymologically related to the term "Messiah." Here it refers to the resulting stability which the Holy Spirit's enlightening of the heart and mind to the gospel brings to believers. See SPECIAL TOPIC: Anointing in the Bible (BDB 60:3 ) <http://www.freebiblecommentary.org/special_topics/anointing.html> in the Bible at Joh 11:2 .
The false teachers were claiming a special revelation from God (i.e., special anointing). John asserts that all believers already have the true anointing when they trust the Anointed One, are filled with His Spirit, and abide in God's word.
▣ "which you received" This is an aorist active indicative which points to some completed past act. The "anointing" is parallel to "you have heard" in 1Jn 2:24 . The gospel must be received (1) individually by faith (cf. Joh 1:12 ; Joh 3:16 ) and (2) as a body of truth (cf. 2Jn 1:9-10 ; 1Co 15:1-4 ; Jud 1:3 ). Both of these acts are mediated by the Holy Spirit.
▣ "and you have no need for anyone to teach you" 1Jn 2:27 is a parallel to 1Jn 2:20 (i.e., the New Covenant, cf Jer 31:34 ). John is using recurrent themes (1Jn 2:20 ; 1Jn 2:24 ; 1Jn 2:27 ). The Holy Spirit, not the Gnostic false teachers, is our ultimate and indispensable teacher (cf. Joh 14:26 ). However, this does not mean that the office and gift of teacher is not active in the early church and today (cf. Eph 4:11 ; Act 13:1 ; 1Co 12:28 ). It simply means that basic things concerning salvation come from the Holy Spirit and the Bible, not from any special, gifted, human teacher, although He often uses them as a means.
▣ "but as His anointing teaches you about all things, and is true and is not a lie" This refers to spiritual truth. Every Christian has the Holy Spirit guiding his/her conscience. We must be sensitive to the Spirit's gentle leadership in areas of truth and ethics.
▣ "just as it has taught you, you abide in Him" This is a present active imperative. John uses the concept of "abide" extensively in this letter as an element of faith assurance for his readers (cf. John 1:5 ). Biblical faith is a covenant in which God takes the initiative and sets the agenda, but humans must initially respond and continue (abide)! There is both a divine aspect and a human aspect involved in abiding. See Special Topic: Abiding at 1Jn 2:10 .
NASB (UPDATED) TEXT: 1Jn 2:28 to 1Jn 3:3 28Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 29If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. 1Jn 3:1 See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. 2Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 3And everyone who has this hope fixed on Him purifies himself, just as He is pure.
1Jn 2:28 There is much discussion among commentators whether a new paragraph should begin in 1Jn 2:28-29 , or 1Jn 3:1 . Because of the repetition between 1Jn 2:27 and 1Jn 2:28 , the paragraph division should probably go here.
▣ "little children" See note at 1Jn 2:1 .
▣ "abide in Him" This is a present active imperative. This is the third present imperative used to promote Christian perseverance (cf. 1Jn 3:15 ; 1Jn 3:24 ). See Special Topics: Need to Persevere at Joh 8:31 and Abiding at 1Jn 2:10 .
The pronouns' antecedents are often difficult to identify, but in this paragraph, they are obvious.
1. "in Him," 1Jn 2:28 a - Jesus
2. "from Him," 1Jn 2:28 b - Jesus
3. "His," 1Jn 2:28 b - Jesus
4. "He is righteous," 1Jn 2:29 - the Father
5. "born of Him," 1Jn 2:29 - the Father (see note)
6. "know Him," 1Jn 3:1 - the Father (cf. Joh 15:21 ; Joh 16:2-3 )
7. "He appears," 1Jn 3:2 - Jesus
8. "like Him," 1Jn 3:2 - Jesus
9. "see Him," 1Jn 3:2 - Jesus
10. "He is," 1Jn 3:2 - Jesus
11. "on Him," 1Jn 3:3 - Jesus
12. "as He is pure," 1Jn 3:3 - Jesus
Context, context, context!
▣ "when He appears" This is a third class conditional sentence, like 1Jn 2:29 , and also the "whenever Jesus returns" of 1Jn 3:2 . This is not meant to convey an uncertain event, but an uncertain time (similar to the NT use of the term "hope," cf. 1Jn 3:3 ).
▣ "we may have confidence" The Greek word for "confidence" (parrhçsia) is from the root "to speak freely." Assurance is a current lifestyle based on the believer's knowledge of and trust in the gospel of Jesus Christ.
See Special Topic: Boldness at Joh 7:4 .
NASB "and not shrink away from Him in shame"
NKJV "and not be ashamed before Him"
NRSV " and be put to shame before him"
TEV "and not hide in shame from him"
NJB "and not shrink from him in shame"
This is an aorist passive (deponent) subjunctive which means that it can be understood as
1. the believer himself being ashamed (NASB, TEV, NJB)
2. the believer being made ashamed (NRSV)
Believers are to look for and rejoice in the return of Christ, but those who have lived in selfish, worldly ways will surely be surprised and embarrassed at His appearance! There will be a judgment of believers (cf. 2Co 5:10 ).
▣ "at His coming" This is a reference to the Second Coming. This word, Parousia, is used only here in all of John's writings and has the connotation of an imminent royal visit.
This is literally "until the Parousia," which means "presence" and was used of a royal visit. The other NT terms used for the Second Coming are
1. epiphaneia, "face to face appearing"
2. apokalupis, "unveiling"
3. "the Day of the Lord" and the variations of this phrase
SPECIAL TOPIC: NT Terms for Christ's Return <http://www.freebiblecommentary.org/special_topics/new_testament_terms_christs_return.html>
1Jn 2:29 "If" This is a third class conditional sentence that means potential action. Here it refers to an assumed knowledge that believers share, but false teachers have missed.
▣ "you know" In grammatical form this is either a present active indicative, which states an ongoing knowledge, or a present active imperative which speaks of a believer's necessary knowledge. John's usage of "know" as the possession of all who have the Spirit dictates that it is indicative.
▣ "He" This refers to Jesus (cf. 1Jn 2:1 ; 1Jn 2:28 ; 1Jn 3:7 . However, the last pronoun "born of Him" seems to refer to God the Father because the phrase "born of God" is used so often (cf. 1Jn 3:9 ; 1Jn 4:7 ; 1Jn 5:1 ; 1Jn 5:4 ; 1Jn 5:18 ; Joh 1:13 ).
▣ "righteous. . .righteousness" This is an expected family characteristic!
SPECIAL TOPIC: Righteousness <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ "born" This is a perfect passive indicative which means a settled condition brought about by an outside agent, God the Father (cf. Joh 3:3 ). Notice the use of another familial metaphor (cf. 1Jn 3:9 ) to describe Christianity (it is a family). See note at 1Jn 3:1 d.
1Jn 3:1 "See how great a love" The terms for love used here and throughout 1 John are agapaô (Verb) or agapç (Noun, cf. 1Jn 2:5 ; 1Jn 2:15 ; 1Jn 3:1 ; 1Jn 3:16-17 ; 1Jn 4:7-10 ; 1Jn 4:12 ; 1Jn 4:16-18 ; 1Jn 5:3 ). This term was used in Classical Greek, but not often. It seems that the early church redefined it in light of the gospel. It came to represent a deep abiding love. It is unfair to say "a God kind of self-giving love" because in the Gospel of John it is used synonymously with phileô (cf. Joh 5:20 ; Joh 11:3 ; Joh 11:36 ; Joh 12:25 ; Joh 15:19 ; Joh 16:27 ; Joh 20:2 ; Joh 21:15-17 ). However, it is interesting that it is always used (in 1 John) in connection with believers loving believers. Faith and fellowship with Jesus changes our relationship with Deity and mankind!
▣ "the Father has bestowed on us" This is a perfect active indicative. The use of this tense connected to God's gift of salvation in Christ is one biblical basis for the doctrine of the security of the believer (cf. Joh 6:35-40 ; Joh 10:1 ff; Eph 2:5 ; Eph 2:8 ; Eph 5:1 ). See SPECIAL TOPIC: Christian Assurance <http://www.freebiblecommentary.org/special_topics/christian_assurance.html> at Joh 6:37 .
SPECIAL TOPIC: NEW TESTAMENT EVIDENCE FOR ONE'S SALVATION <http://www.freebiblecommentary.org/special_topics/evidence_for_salvation.html>
▣ "that we would be called" This is an aorist passive subjunctive which is used in the sense of an honorific title ("children of God") given by God.
▣ "children of God" This is the focus of 1Jn 2:29 to 1Jn 3:10 . It confirms God's initiative in our salvation (cf. Joh 6:44 ; Joh 6:65 ). John uses familial terms to describe the believer's new relationship with deity (cf. 1Jn 2:29 ; 1Jn 3:1-2 ; 1Jn 3:9-10 ; Joh 1:12 ).
It is interesting that John (cf. Joh 3:3 ) and Peter (cf. 1Pe 1:3 ; 1Pe 1:23 ) use the familial metaphor "born again" or "born from above," while Paul uses the familial metaphor of "adoption" (cf. Rom 8:15 ; Rom 8:23 ; Rom 9:4 ; Gal 4:1-5 ; Eph 1:5 ) and James uses the familial metaphor of "birth" (cf. Jas 1:18 ) or "bringing forth" to describe the believer's new relationship with God through Christ. Christianity is a family.
▣ "and such we are" This is the Present indicative. This phrase is not found in the King James Version of the Bible because it was not included in the later Greek manuscripts (i.e., K and L) on which the KJV is based. However, this phrase does appear in several of the most ancient Greek manuscripts (P47, א, A, B, and C). The UBS4 gives its inclusion an "A" rating (certain). See Appendix Two on Textual Criticism.
▣ "the world does not know us" The term "world" is used in a theologically similar way as 1Jn 2:15-17 . The world denotes human society organized and functioning apart from God (cf. Joh 15:18-19 ; Joh 17:14-15 ). Persecution and rejection by the world is another evidence of our position in Christ (cf. Mat 5:10-16 ).
▣ "because it did not know Him" This is apparently a reference to God the Father because in the Gospel of John Jesus says again and again that the world does not know Him (cf. Joh 8:19 ; Joh 8:55 ; Joh 15:18 ; Joh 15:21 ; Joh 16:3 ). The pronouns in 1 John are ambiguous (see note at 1Jn 2:28 ). In this context the grammatical antecedent is the Father, but the theological reference in 1Jn 3:2 is the Son. However, in John this may be purposeful ambiguity because to see Jesus is to see the Father (cf. Joh 12:45 ; Joh 14:9 ).
1Jn 3:2 "it has not appeared as yet what we will be" This speaks of John's inability to describe these end-time events (cf. Act 1:7 ) or the exact nature of the resurrected body (cf. 1Co 15:35-49 ). This also shows that 1Jn 2:27 does not mean exhaustive knowledge in every area. Even Jesus' knowledge of this event was limited while He was incarnate (cf. Mat 24:36 ; Mar 13:22 ).
▣ "when He appears" The term "when" introduces a third class conditional sentence. It is used here not to question the Second Coming, but to express its uncertain date. John, although emphasizing a full salvation now, also expects a Second Coming.
▣ "we will be like Him" This involves the consummation of our Christlikeness (cf. 2Co 3:18 ; Eph 4:13 ; Php 3:21 ; and Col 3:4 ). This is often called "glorification" (cf. Rom 8:28-30 ). This is the culmination of our salvation! This eschatological transformation is related to the full restoration of God's image in humans created in His likeness (cf. Gen 1:26 ; Gen 5:1 ; Gen 5:3 ; Gen 9:6 ). Intimate fellowship with God is again possible!
▣ "because we will see Him just as He is" Job longed to see God (cf. Job 19:25-27 ). Jesus told us that the pure in heart will see God (cf. Mat 5:8 ). To see Him in His fullness means that we will be changed into His likeness (cf. 1Co 13:12 ). This refers to the glorification of the believer (cf. Rom 8:29 ) at the Second Coming. If "justification" means freedom from the penalty of sin and "sanctification" means freedom from the power of sin, then "glorification" means freedom from the presence of sin!
1Jn 3:3 "everyone" The Greek term pas appears seven times from 1Jn 2:29 to 1Jn 3:10 . There are no exceptions. John presents truth in stark, black-or-white categories. One is either the child of God or the child of Satan (cf. 1Jn 2:29 ; 1Jn 3:3-4 ; 1Jn 3:6 [twice],9,10).
▣ "this hope" In Paul this term often refers to Resurrection Day (cf. Act 23:6 ; Act 24:15 ; Act 26:6-7 ; Rom 8:20-25 ; 1Th 2:19 ; Tit 2:13 ; 1Pe 1:3 ; 1Pe 1:21 ). It expresses the certainty of the event, but with an ambiguous time element.
John does not speak of "the hope" of the Second Coming as frequently as other NT authors. This is the only use of the term in his writings. He focuses on the benefits and obligations of "abiding" in Christ now! However, this is not to imply he did not expect an end-time judgment of evil (cf. 1Jn 2:18 ) and end-time glorification of the believer (cf. 1Jn 3:1-3 ).
▣ "purifies himself, just as He is pure" This is a present active indicative. Purity is important (cf. Mat 5:8 ; Mat 5:48 ). We must cooperate in the process of sanctification (cf. 2Co 7:1 ; Jas 4:8 , 1Pe 1:22 ; 2Pe 3:13-14 ) just as Joh 1:12 speaks of our cooperation in the process of justification. This same tension between God's part (sovereignty) in our salvation and our part (human free will) can be clearly seen by comparing Eze 18:31 with Eze 36:26-27 . God always takes the initiative (cf. Joh 6:44 ; Joh 6:65 ), but He has demanded that covenant people must respond by initial repentance and faith as well as continuing repentance, faith, obedience, service, worship, and perseverance.
This may be an allusion to Jesus' High Priestly prayer of John 1:7 , especially 1Jn 3:17 ; 1Jn 3:19 . He sanctifies Himself, His followers sanctify themselves. It is somewhat surprising that different forms of the same basic root are used.
1. Joh 17:17 ; Joh 17:19 - hagiazô (hagios, cf. Joh 10:36 )
2. 1Jn 3:3 - hagnizô (hagnos, cf. Joh 11:55 )
CONTEXTUAL INSIGHTS TO 1Jn 3:4-10 A. This passage has been the center of the controversy between Christian perfectionism (cf. Romans 6), sometimes called entire sanctification, and the continuing sinning of the Christian (cf. Romans 7).
B. We must not allow our theological bias to influence our exegesis of this text. Also, we must not allow other texts to influence this text until our independent study of this text is complete and we have ascertained what John was saying both in chapter 3 and in the entire book of 1 John!
C. This text clearly presents the goal that all believers long for, a total deliverance from sin. This same ideal is presented in Romans 6. Through Christ's power we have the potential for sinless living.
D. This passage, however, must fit into the larger context of the entire book of 1 John.
1. To interpret this passage without regard for 1Jn 1:8 to 1Jn 2:2 (Christians still sin) would be folly.
2. To interpret this passage in such a manner as to defeat the overall purpose of 1 John, the assurance of salvation against the claims of the false teachers would be folly also.
3. This passage must be related to the false teachers' claims of sinlessness or sin's insignificance. Possibly 1Jn 1:8 to 1Jn 2:2 deals with one extreme of the false teachers, while 1Jn 3:1-10 deals with another. Remember that interpreting the letters of the NT is like listening to one half of a phone conversation.
E. A paradoxical relationship exists between these two passages. Sin in the Christian's life is a recurrent problem in the NT (cf. Romans 7). This forms the same dialectical tension as predestination and free will or security and perseverance. The paradox provides a theological balance and attacks the extreme positions. The false teachers were presenting two errors in the area of sin.
F. This entire theological discussion is based on a misunderstanding of the difference between
1. our position in Christ
2. our striving to fulfill that position experientially in daily life
3. the promise that victory will be ours one day!
We are free from sin's penalty (justification) in Christ, yet we still struggle with its power (progressive sanctification) and one day we will be free of its presence (glorification). This book as a whole teaches the priority of admitting our sin and striving toward sinlessness.
G. Another option comes from John's literary dualism. He wrote in black and white categories (also found in Dead Sea Scrolls). For him one was in Christ and thereby righteous, or in Satan and thereby sinful. There was no third category. This serves as a "wake up call" to peripheral, cultural, part-time, funeral-only, Easter-only Christianity!
H. Some references on this difficult subject:
1. For the seven traditional interpretations of this passage see "The Epistles of John" in The Tyndale New Testament Commentaries by John R. W. Stott, published by Eerdman's (pp. 130-136).
2. For a good treatment on the position of Perfection see Christian Theology, Vol. II, p. 440ff by H. Orlon Willie, published by Beacon Hill Press.
3. For a good treatment on the doctrine of continuing sin in the life of the Christian see "Perfectionism" by B. B. Warfield published by The Presbyterian and Reformed Published Company.
