1 John 2:3

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, Jo1 2:3. 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, Jo1 2:4. 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, etc., Rom 2:17, etc. 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, Jo1 2:5. 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 Jo1 2:15, The love of (to) the Father is not in him; so Jo1 3:17, 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 (Jo1 2:5), 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, Jo1 2:6. 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, Joh 15:14.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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.—Christ’s—because 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 man’s conscience was the standard of practice, confusion would again reign in morals as it reigned in the days of the Sophists at Athens. (Compare Plato’s Republic, Bk. 2, Jowett’s 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 man’s 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 Him—in Christ—is 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 beginning—i.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 Christ’s 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 Christ’s 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 Christ’s 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 Judæa 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.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 God’s love, and sure of obtaining eternal life, merely because they possessed the knowledge of the true God, and of his mercy in forgiving men’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 Saviour’s 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 God’s 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 Düsterdieck, 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 καὶ 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 ἐν τούτῳ 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 ἐκ (1Jn_4:13), or by ὅτι (1Jn_3:16; 1Jn_3:19; 1Jn_4:9-10), or ἵνα (1Jn_4:17), or ἐὰν (1Jn_2:3; 1Jn_2:5), or ὅταν (1Jn_5:2), according as he wants to supply either “a really existing, historically given and objectively sure token” (Düsterdieck), 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 ἐν τούτῳ γινώσκομεν 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 ἐν τουτῳ is not regularly brought to a close, but continued in a new and correlative form; e.g. 1Jn_3:24, where ἐν τούτῳ γινώσκομεν is taken up by ἐκ τοῦπν. And this way of expression is closely parallel to that where ὅτι completes the construction begun with ἐν τούτῳ. 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 ὅτι an ἵνα, 1Jn_4:17, or an ἐὰν, as here, Joh_13:35, or ὅταν, 1Jn_5:2. This ἐὰν, ὅταν, mark the token implied in ἐν τούτῳ 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.” Düsterdieck, pp. 172, sq.—M.]. He is concerned with the fact,

That we have known Him.—The context must determine who is meant by αὐτὸν, 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 αὐτοῦ, αὐτῷ and αὐτὸν and once ἐκεῖνος, 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 αὐτὸν and to understand thereby the Father, but rather the all-controlling thought, “God is Light,” 1Jn_1:5.—So Bede, Oecumenius, Erasmus, Lücke, Jachmann, Baumgarten-Crusius, de Wette, Brückner, Düsterdieck, Huther, Ebrard. It is referred to Christ by Augustine, Episcopius, Grotius, Luther, Calov, Wolf, Lange, Sander, Neander. Socinus and Calvin are undecided. The word γινώσκειν, 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; συνεκράθημεν αὐτῷ), 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 ἐγνώκαμεν; 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 κοινωνίαν ἔχειν μετ̓ αὐτοῦ, 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” (Düsterdieck). We, the Christians, renewed in Christ, created to His image, are those who know. Hence it is false to take γινώσκειν like the Hebrew יָרַע 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, Lücke), 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 τηρεῖν, probably connected with τέρας, [more probably with τήρος, a watch, M.], a sign, denotes properly to pay attention, to observe, ἄνεμον (Ecc_11:4), τὴν φυλακὴν (Act_12:6), the beloved disciples (Joh_17:11, sqq.), τὴν ἐνότητα τοῦ πνεύματος (Eph_4:3), ἐαυτόν (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 τηρεῖν 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 ἐν φωτὶ περιπατεῖν (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 (τὰς ἐντολὰς), 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 ὅτι, but as a supposition by ἐὰν; with this agrees also the choice of the word τηρεῖν instead of ποιεῖν (which is likewise conditioned by the words of our Lord in Mat_28:20 : τηρεῖν πάντα ὅσα ἐνετειλάμηνυμῖν). 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 John’s 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 νόμος, a term used by him only with reference to the Mosaic code of laws, but mostly by ἐντολαί (only occasionally λόγος θεοῦ, or χριστοῦ); nor by the verb ποιεῖν (except in Rev_22:14), but τηρεῖν. Paul uses the term τηρεῖν ἐντολήν 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 God’s 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, 8–10, in antithesis with 1Jn_2:4, refers back to 1Jn_2:3, δὲ, 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.”—Τηρῇ, keepeth, stands emphatically first, so αὐτοῦ precedes τὸν λόγον, and λόνον instead of the manifold λόνον, in order to mark the unity. “Præcepta multa, verbum unum,” observes Bengel, and a Lapide correctly says: “Dicit verbum ejus in singulari, quia præcipue respicit legem caritatis: enimceteras omnes in se comprehendit.” Hence ὁ λόγος is not the synonym of αἱ ἐντολαί (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 ἐὰν, so the ἐγνώκαμεν αὐτὸν is parallel with ἐν τούτῳ ἡ ἀγάπη τοῦ τοῦ θεοῦ τετελείωται. It matters not how much we distinguish knowledge and love, and warn against their being confounded, they are nevertheless intrinsically connected and correlatives: “Amor præsupponit cognitionem” [says Grotius, which Huther admits, and adds M.]: “Cognitio præsupponit amorem.” Both are true. From this it is evident both that we must apply αὐτὸν, 1Jn_2:3, to God the Father, and that ἡ ἀγάπη τοῦ θεοῦ 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, Lücke, Jachmann, Baumgarten-Crusius, de Wette, Brückner, Neander, Huther, Düsterdieck, 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 nostræ aut operum nostrorum, and secondly on account of τετελείωται, 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 God’s love to us, through which, and our love to God, in which we live.” (Besser.) The explanation of τετελείωται, 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 τελειοῦν were only mettre en exécution [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 ὰληθῶς 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. Lücke). 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, ὀφείλει, 1Jn_2:6.” (Düsterdieck). Calvin says: “Si quis objiciat, neminem unquam fuisse repertum, qui deum ita perfecte diligeret, respondeo, sufficere, modo quisque pro gratiæ sibi datæ 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 Calvin’s view which approaches that of Socinus, who says: “Est autem perfectio ista caritatis in Deum et obedientia præceptorum 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. ’Εν αὐτῷ ἐσμέν is the final and summary expression of ἐγνώκαμεν αὐτόν, 1Jn_2:3, and of κοινωνίαν ἔχομεν μετ̓ αὐτοῦ, 1Jn_1:6, of the inward life-fellowship of Christians with God. It is more than man’s 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 ἐντολὰς τηρεῖν, τὸν λόγον, περιπατεῖν καθὼς ἐκεῖνος. ’Εν αὐτῷ, particularly by the side of ἐκεῖνος (Jesus), and different from it, evidently denotes God the Father, and not Christ, as maintained by Augustine, Wolf, Neander, al., although the recollection of μένειν, 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 (ὀφείλει) 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 (οὕτως) to walk as Christ walked—is a requirement, compliance with which involves constant learning and ceaseless labour. The reference to Christ by καθὼς ἐκεῖνος 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 περιπατεῖν. John and his mysticism are certainly not afflicted with sentimentalism. The emphatic οὕτως 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 ἐντολή as a commandment, even as the commandment of brotherly love. The consideration of 1Jn_2:6 teaches first that ὀφείλει constrains us to hold fast to the meaning of ἐντολή, 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 Apostle’s 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 ἐντολὴ is described as ὁ λόγος ὅν ἡκούσατe. The commandment given is therefore, not Christ’s 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 ὁ λόγος as designating the Gospel which is preached, and make it the ἐντολή. Lastly, the general grammatical usage forces us to take ἐντολή [in its usual sense—M.] 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 Düsterdieck, who understand the commandment of brotherly love, and not with expositors like Beza, Socinus, Episcopius, Lücke, Frommann and others, who hold that the commandment applies only to walking after Christ. [It is doubtful whether Braune’s 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 John’s 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 one’s 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: οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, so that ἐντολή 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 Düsterdieck: “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, (γράφω), 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 ἀπ̓ ἀρχῆς 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 ἀπ̓ ἀρχῆς 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, Lücke, de Wette, Sander, Neander, Besser, Düsterdieck, Huther and al.—The Article in the addition (ἡ ἐντολὴ ἡ παλαιά) marks once more, the age of the commandment which had already been indicated by the antithesis (οὐκ-καινήν, ἀλλὰ παλαιάν). It is called straightforth ὁ λόγος, because, as all ἐντολαὶ run together in the one ἐντολὴ, as this one ἐντολὴ runs through and fills the whole λόγος, the evangelical ὰγγελία: “We should love one another as Christ has loved us;” wherefore ὁ λόγος is not the chief substance of the word, but the word itself. As εἵχετε meant that they had, knew and used the commandment, so ὴκούσατε adds how they came to possess it: by the preaching of the Apostles. The addition is, therefore, not a correction of γράφω, 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 ὴκουσάτε has no immediate relation to γράφω, but to εἵχετε.—M.].

1Jn_2:8. Again I write unto you.—Πάλιν indicates a close connection with the preceding verse, rendered unmistakable by the repetition of the same word in the same form: γράφω, 1Jn_2:7,—πάλιν belongs to the verb (Lücke, de Wette), although ἐντολὴν καινὴν stands before γράφω, 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 πάλιν is used by Homer and Hesiod in the sense of back, backward, and against, πὰλιν ἐρεῖν to gainsay [i.e., say against—M.], 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, Lücke, al.).—Τράφω, 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 γράφω admit the construction=I write of, concerning the commandment.

[As] a new commandment, which thing is true in Him and in you.—[Knapp’s paraphrase πάλιν (ὡς) ἐντολὴν καινὴν γράφω ὑμῖν (τοῦτο) ὅ ἐστιν ἀληθές 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 ὅ ἐστιν ἀληθὲς relates to the preceding matter, as is evident from the relative pronoun, and cannot be connected with the following clause introduced by ὅτι, as Ebrard thinks. The Neuter forbids our regarding it as a relative clause belonging to καινὴ ἐντολὴ, as maintained by Düsterdieck, who assumes a constructs ad sensum, and says that “the real substance of ἐντολὴ is declared to be true, both in Christ and in the readers,” but this would require ἡ—ἀληθής (Lücke), and “the thing required by ἐντολὴ is nothing else but the ἐντολὴ itself” (Ebrard). We must take it rather as coördinated with ἐντολὴν καινὴν, and construe it like ἐντολὴν καινὴν, as the object of γράφω. The above-mentioned paraphrase of Knapp is the most simple construction, although we must not attach to the inserted ὡς 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); ὡς, 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 ὅ ἐστιν, which stands emphatically first; the reference is consequently to that, which is—in Him and in you. Αὐτός by the side of ὑμῖν denotes a person, so that ἐν αὐτῳ 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 ἀληθὲς in connection with ἐν αὐτῷ, in a different sense from the same word in connection with ἐν ὑμῖν; 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 ἀληθὲς 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 ἐντολὴ 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 man’s new birth (Augustine, Bede, al.). It is new by the very words added by Christ Himself in Joh_13:34 : “καθὼς ἠγάπησα ὑμᾶς,” 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 τηρεῖν τὰς ἐντολὰς τοῦ θεοῦ (cf. Joh_15:10, where Christ says of Himself: ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα), 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 ὅτι is simply causal, because; and this whole sentence corresponds exactly with the preceding (Düsterdieck, Huther). ̔́Οτι, consequently, is not merely dependent on ἀληθές or ἐντολή (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 Lücke and Brückner) 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 ἐν αὐτῷ, which is not said at all, or to τὸ φῶς φαίνει, and the latter to ἐν ἡμῖν or ἡ σκοτία παράγεται. We have no occasion or warrant for doing so. The antitheses ἡ σκοτία and to τὸ φῶς ἀληθινόν 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 (παράγεται—ἥδη φαίνει). 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 σκοτία 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 (Düsterdieck). The Light is called τὸ ἀληθινόν, which is not only real (ἀληθὲς), 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 παράγεται we have first of all to preserve the Present form. The Vulgate renders falsely “tenebræ transierunt;” so do Luther, “is past,” Calvin [and E. V. “is past”—M.]. It is unnecessary to construe it passively with Besser, Sander, Bengel, (traducitur, commutatur, ita ut tandem absorbeatur); it is Middle, like παράγει, 1Co_7:31 (so Oecumenius, Wolf, Lücke, de Wette, Düsterdieck, Huther): it is passing away, vanishing, disappearing. With this corresponds ἤδη φαίνει, 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 ὅ ἐστιν ἐν ὑμῖν 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 ὑμῖν 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 ἡμῖν, and lessen the Apostle’s 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. Φῶς here denotes neither Christ (Spener), nor the Church (Ebrard: “The Church of those in whom the fact ὅτι τὸ φῶς ἤδη φαίνει has become an άληθές”); for since to τὸ φῶς, 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 γεγεννημένος ἐκ τοῦ θεοῦ (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 φιλαδελφία in the same sense (1Pe_1:22, sq.), and actually distinguishes it from ἀγαπὴ which he takes in the sense of φιλανθρωπιά (2Pe_1:7), (Luther, common love). “Ipsa appellatio amoris causam continet (Bengel). Whether ἁδελφὸς denotes elsewhere an actual brother or a cousin, Joh_7:3; Joh_7:5 [see my article “Are James the son of Alphæus and James the brother of the Lord identical,” in Princeton Review, January, 1865—M.], or members of the same nationality, Act_23:1, or=ὁ πλησίον, ὁ ἕτερος, (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 Judæum, sive alienigenam; fratres omnes in Adamo sumus”), as well as Calov and Lange [who give a similar exposition.—M.]. It is improper to take μισεῖν 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 ἐν τῷ φωτὶ εἷναι. 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 now—in 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 φῶς and σκοτία, μισεῖν τὸν ἀδελφόν and ἀγαπᾶν τὸν ἀδελφόν mutually exclude each other. They are two diametrically opposed biasses of life; a man’s 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.” Düsterdieck:—“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: μένει, for every thing depends on the abiding which must be the result of being cf. 1Jn_2:6. The sentiment is prepared in ἕως ἄρτι 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 aut—aut, hating or loving: “ubi non amor est, odium est, cor non est vacuum” (Bengel). The sentence, σκάνδαλον ἐν αὐτῷ οὐκ ἕστιν fully corresponds with 1Jn_2:4; ἐν τούτῳ ἠ ἀλήθεια οὐκ ἔστιν. The comparison of these two verses facilitates the understanding of our passage, τὸ σκάνδαλον, or ὁ σκάνδαλος (Hesychius) is [the rendering of the LXX, M.] for מִכְשׁוֹל or מוֹקֵשׁ properly ἐμπόδισμος, σκανδάληθρον (τὸ ἐν ταῖς μυάγραις), προσκόμμα; hence βάλλειν, τιθέναι σκάνδαλον. So λίθον προσκόμματος, πέτρα σκανδάλου 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 : Ἰουδαίοις σκάνδαλον. The guilt of the σκάνδαλον may reside in him to whom it is given, who takes it, who is offended at it and falls. Here it is said: ἐν αὐτῷ οὐκ ἔστιν. In him, who loves his brother and abides in the Light, in the holy, is not σκάνδαλον, 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, pride—all σκάνδαλα 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 Düsterdieck, 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 σκάνδαλον (1Jn_1:7, sqq.). It is inadmissible to explain ἐν αὐτῷ=αὐτῳ, as Grotius does (est metonymia et ἐν 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 αὐτῷ with Lücke and Sander of the external sphere of life, because in the case of Christians σκάνδαλα 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 περιπατεῖν ἐν τῇ σκοτίᾳ, superadded to εἶναι ἐν τῇ σκοτίᾳ 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 to—answering to the σκάνδαλον ἐν αὐτῷ οὐκ ἕστιν, 1Jn_2:10. The particle ποῦ, where, not whither, denotes rest; ὑπάγειν 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; ποῦ—πορεύεσθαι; Joh_20:2; Joh_20:13; ποῦ ἔθηκαν. 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 cæcus præcipitatur in pœnam”) 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.—Τυφλοῦν, to blind, to make blind must not be changed into “surrounding with darkness,” or diluted by a tanquam (Lücke 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; γιγνώσκειν θεόν, τὰς ἐντολὰς αὐτοῦ τηρεῖν, τὸν λόγον αὐτοῦ τηρεῖν, αʼλήθεια, ἀγάπη τοῦ θεοῦ, ἐν αὐτῷ εἶναι, μένειν, 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 ἀλήθεια and the σκάνδαλον cannot be made to agree, and that the former is also an immoral thing.

2. Since John makes τὰς ἐντολὰς and τὸν λόγον τηρεῖν 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 man’s 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 quæ in Deo sunt facta, divinæ legi pro hujus vitæ 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 Luther’s paradox: “The righteous sins in every good work mortaliter, at least venialiter”—or Schleiermacher’s 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 Christ’s 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 τετελείωται, 1Jn_2:5, evidently denotes no historical truth, since the historical is marked by ἡ σκοτία παράγεται, τὸ φῶς ἤδη φαίνει. 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” (Düsterdieck), 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 λόγος 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 man’s 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 God’s; 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 devil’s. 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 John’s 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 Christ’s 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 John’s 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 God’s commandments.

(1Jn_2:6): “To abide in Christ, to be in Christ, to put on Christ and reciprocally Christ’s 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 Christ’s 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. John’s 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 Christ’s 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 darkness—they 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, γνώσκω, or οἶδα is used, not ἐγνωκα. See John’s 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 φυλάξ̇ωμεν for τηρῶμεν; which is, however, given as well. The future by no means suits the Apostle’s thought.

[6]1Jn_2:4. A. B. Cod. Sin. al. insert ὅτι before ἔγνωκα. John usually employs the oratio indirecta with the infin., as in 1Jn_2:6; 1Jn_2:9; 1Jn_1:6, or temp, fin. with ὅτι, as in 1Jn_1:8; 1Jn_1:10. The oratio directa with ὅτι occurs only in one other place, 1Jn_4:20. It is difficult to understand why ὅτι should have been introduced here from there. [Rather: ὅτι was possibly omitted by later transcribers, on account of the difficulty it presented.—M.].

[7][German: “I have known Him,” ἔγνωκα see above on 1Jn_2:3, note 2—M.].

[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 οὕτως before περιπατεῖν. 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.] ὰδελφοί, Oecum, Mill, Wetstein, is weakly supported; ἀγαπητοί 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 ἀπ’ ἀρχῆς, omitted by A. B. C. Sin. al., are cancelled by Lachm., Tischend., Buttm., Theile.—M.].

[12][1Jn_2:8. ὐμῖν, B. C. Cod. Sin., although the more difficult reading, is better authenticated than ἡμῖν (A.)

[13] σκιά instead of σκοτία 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,” παράγεται. The Present should by all means be retained. German: already, ἥδη, better than now.—M.].

[14][1Jn_2:9. German: “The darkness,” ἡσκοτία, 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,” ὅτιἡ σκοτία. German: “where he goeth to.”—M.].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2:3-6 Obedience is one clear indication that we know Christ and belong to him. If we do not obey Christ, it is obvious that we do not belong to him or love him. • As we obey Christ and his commandments, our love for God and our knowledge of him will grow toward completeness and maturity. We will live . . . as Jesus did, in union with God and showing love for others.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Jn 2:3. Ἐν τούτῳ γινώσκομεν) 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.—ὅτι ἐγνώκαμεν αὐτὸν, 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.—ἐντολὰς, precepts) concerning faith and love.—τηρῶμεν, we keep) Joh 8:51, note.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 Christians walk in light consists; therefore also it begins simply with καί.

ἐν τούτῳ γινώσκομεν] ἐν τούτῳ refers to the following ἐάν; the object is stated by ὅτι; the same combination is found in the Gospel of Joh_13:35; similarly in chap. 1Jn_4:13, where, however, the particle ὅτι is used instead of ἐάν, and chap. 1Jn_5:2, where ὅταν is used. A Lapide wrongly weakens the force of γινώσκομεν: 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.

ὅτι ἐγνώκαμεν αὐτόν] αὐτόν 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, αὐτόν is to be referred; so Calvin, Beza, Lücke, Baumgarten-Crusius, Ewald, de Wette, Brückner, Ebrard, Düsterdieck, Braune, etc.[90]

On ἘΓΝΏΚΑΜΕΝ, 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 ἐγνωκέναι is necessarily connected with the κοινωνίαν ἔχειν μετʼ αὐτοῦ (chap. 1Jn_1:6); still it is inexact to render ὅτι ἐγνώκαμεν αὐτόν, with Oecumenius, directly by ὅτι συνεκράθημεν αὐτῷ, or, with Clarius, by societatem habemus cum eo. By ἐγνώκαμεν the element of consciousness in the fellowship, and with this its internal and spiritual side, is brought out.

ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν] The expression τ. ἐντολ. τηρεῖν[93] describes the obedience resulting from the internal faithful keeping of the commandments;[94] it is incorrect, with Braune, so to press the idea τηρεῖν here, in its distinction from ποιεῖν, 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: διὰ τῶν ἔργων ἡ τελεία δεδείκνυται ἀγάπη; only he should have said γνῶσις instead of ἀγάπη. 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 ἐν τῷ φωτὶ περιπατεῖν.

[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 ἐκεῖνος (Christ) is distinguished from αὐτός. 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.Lücke: 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 γινώσκειν 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 anay, 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 νόμος (which by him is only used in reference to the Mosaic Law), but generally ἐντολαί (only now and then λόγος Θεοῦ or Χριστοῦ); and as verb, τηρεῖν, never ποιεῖν (except in Rev_22:14).In the writings of Paul, τηρεῖν ἑντολήν appears only in 1Ti_6:14, and besides in the N. T. in Mat_19:17 (Mat_28:20 : τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν).

[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.

1Jn_2:3-11. Further antithetical statement of the believers walk in light; it is described as τηρεῖν τὰς ἐντολὰς Θεοῦ (1Jn_2:3-6); this then is further defined as a περιπατεῖν καθὼς ἐκεῖνος περιεπάτησε (1Jn_2:6), and ἀγαπᾷν τὸν ἀδελφόν is emphasized as being the essence of this walk (1Jn_2:7-11).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 ( ἐκεῖνος ) 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).

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. γινώσκω ( cognosco ) is to οἶδα ( scio ) as γίνομαι ( fio ) to εἰμί ( sum ). ἐγνώκαμεν , cognovimus , “we have got to know,” i.e. “we know”. τηρεῖν , “keep a watchful eye upon”. Cf. Mat 27:36 : καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This must be understood of such a knowledge, as hath faith with it, and not of a common knowledge.

For the tree is known by the fruit.

He returneth to the testimony of our conjunction with God, to wit, to sanctification, declaring what it is to walk in the light, to wit, to keep God’s commandments whereby it followeth that holiness doth not consist in those things which men have devised, neither in a vain profession of the Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hereby--Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (Jo1 2:4, Jo1 2:13-14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (Jo1 2:1, Jo1 2:29); our "Advocate and Intercessor."

keep--John's favorite word, 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 whole revealed will, is meant.

commandments--injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 2 Corinthians 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. (Colossians 3:9.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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’ (γινώσκειν); 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’ (τηρεῖν) means to be on the watch to obey and fulfil; it covers both outward and inward observance.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Co1 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 119:4-5; be doing at it as we can, following after righteousness, Pro 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We have known him, if we keep his commandments. He speaks of that practical knowledge by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to know God, as we should. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, επιγνωσις, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 3-6. Thirdly, walking in the light involves obedience.

And herein we perceive that we know him, if we keep his commandments ginwskomen, we come to know, we recognize; ejgnwkamen, we have come to know, we know). The token of our having this knowledge is stated hypothetically; not because, but if, we obey. To serve under another and obey him is one of the best ways of knowing his character. The knowledge is no mere intellectual apprehension, such as the Gnostic, postulated, but a moral and spiritual affection and activity. It is possible to know and hate. (Joh_16:24) Again, the knowledge is not a mere emotional appreciation. Christianity knows nothing of piety without morality. To know Christ is to love him, and to love him is to obey and imitate him. By "keep" thrwmen is recant "keep the eye fixed upon, observe.

Vers. 3-5.

Verification verified; or, knowing that we know God.

Connecting link: The redemption effected by Christ in doing away with sin restores the lost fellowship between us and God. In the act of fellowship we come to a heart-knowledge of God; and this true knowledge of God is constantly being verified by a life of obedience. TopicCertitude in the knowledge of God. The closer our study of the Word of God, and the more minute our investigation of its phrases and words, the more striking will the far-reachingness of its teachings appear, and their adaptedness to meet the exigencies of modern times. And among the New Testament writers none of them is more adapted to an agnostic age than the Apostle John. Albeit there is a great difference between the despairing agnosticism of ancient days and the defiant agnosticism of our own, nevertheless, the words of the Apostle John do as really administer a rebuke to the pride of the later, as they supply the information yearned for by the earlier, age. His key-words being "life," "love," "knowledge," "fellowship," he is constantly throwing such flashes of light on the pathway of Christian thought, as to lead the devout student often spontaneously to cry out, "I am not ashamed of the gospel of Christ," even in the fierce glare of nineteenth-century criticism! If the true way of knowing God, and of knowing that we know him, be disclosed, either of the three following false theses will thereby be overturned: Whether it be maintained

(1) that we know God apart from a supernatural revelation; or

(2) that we cannot possibly know God at all; or

(3) that knowing is an end in itself.

The apostle"s teachings demolish each and all! The first, by his showing that the true knowledge of God has been brought by the Son of God. The second, by showing that, even if we cannot rise to God, God has come down to us. The third, by declaring that God has come down to us in order to bring us into fellowship with himself. But even beyond these glorious truths does the apostle lead us. He shows us not only that we can know, but that we can know that we know (verse 3). How? Let us carefully follow his tracks of thought.

I THERE ARE "COMMANDMENTS" BROUGHT BY THE LORD JESUS CHRIST FOR THE OBEDIENCE OF MEN. (Verses 3-5.) "His commandments." The tendency of many is to be impatient and erratic truth-seekers. The Lord Jesus Christ teaches us that, if we want to know the truth which as yet lies beyond us, there is one sure way thereto, even by the discharge of the duty which we already know; the truth we already possess will thereby increase. (cf. Joh_7:17) As a summary, moreover, of the commandments of our Lord Jesus, we may take the sermon on the mount, in which the only life that will be of worth in his kingdom is set forth, and that too on his own Divine authority.

II THE COMMANDMENTS OF THE LORD JESUS ARE SUMMED UP BY THE APOSTLE IN TWO. The Lord Jesus summed up Old Testament commands in two. (Mat_22:37, Mat_22:38) John sums up his Saviour"s commands in two: (1Jn_3:23)

(1) Believing in the Name of Jesus Christ, i.e., confiding in him and following him.

(2) Loving one another. How much stress the apostle lays on this we shall have abundant occasion to see in after homilies.

III CAREFUL REGARD FOR AND THE PRACTICAL FULFILMENT OF THESE WILL EVER BE LETTING US MORE AND MORE INTO THE SECRETS OF THE LOVE OF GOD. There are two phrases his commandments," and "keeping his Word;" the former (so Westcott) being an observance of definite instructions, while the latter is the observance of a principle which is ever taking a new embodiment in the very process of life. This course of conduct will disclose to us the love of God. How? Thus our life will be a life of growing love. This love we have learnt of Jesus. Jesus is the perfect copy of the invisible Father. Hence we learn, practically, "God is love!

IV THUS WE COME TO KNOW THAT WE HAVE COME TO A KNOWLEDGE OF GOD. The Father"s love is revealed through the Son. The Son by the Spirit reproduces his own love in our hearts. Thus a new world of love is ever opening up before our eyes. If any man be in Christ, there is a new creation disclosed to his view. A verification this of the glorious love of God, which brings with it a certitude of unspeakable worth and matchless glory!

V THIS IS THE SEAL OF OUR UNION WITH CHRIST. Hereby know we that we are in him. The growing conformity of our nature to his likeness, and the ripening fellowship with him, are seals to our union with the Lord Jesus that cannot be mistaken.

In conclusion: The Apostle John makes use of all this to ward off and overturn the heresies of his day. We should likewise make use of it now. Not, however, by setting one speculation over against another; but by showing that the certitude of the believer is gained through taking the lowly pathway of duty, and that in the close following of him whom he believes and loves will be found the true secret of the highest knowledge a knowledge which will develop from moment to moment in the actualcourse of life.

Vers. 3-5.

The true knowledge of God and its infallible proof.

"And hereby we know that we know him," etc. We have in our text

I AN EXALTED SPIRITUAL ATTAINMENT. To "know him," i.e., God. This is not to be altered and weakened into knowing certain doctrines concerning him; it is the knowledge of God himself. We may know, or think that we know, much about him, without knowing himself. This knowledge of God is not intellectual, but moral and spiritual. It is not the trained and vigorous intellect that sees God, but the pure heart. "Blessed are the pure in heart, for they shall see God." This knowledge is that inward and spiritual acquaintance with him which arises out of our faith in him and our love to him. Our Lord speaks of it as identical with eternal life. "This is life eternal, that they should know thee the only true God," etc. Again, this knowledge is intimately and vitally related to love. "Every one that loveth is begotten of God, and knoweth God. He that loveth not, knoweth not God; for God is love." It is by love that we know Him. Without love we cannot know him; the more we know him the more we shall love him, and the more we love him the more clearly and fully shall we know him. Yet, fully and perfectly, we can never know him. The ocean cannot be contained in a tea-cup. The finite cannot comprehend the Infinite. To the most advanced and holy of created intelligences God must ever remain incomprehensible. But we may know him truly, savingly, progressively, blessedly.

II THE PROOF OF THIS EXALTED ATTAINMENT. "Hereby we know that we know him, if we keep his commandments," etc. The sure evidence that we know him is "keeping his commandments" and" keeping his Word." The idea of the word ejntolh which St. John uses here is "that of a charge laid upon us by one whom we ought to obey, a charge which love and duty urge us to fulfill, instead of the old idea of a law enforced by penalties, under which the slightest dereliction of duty constituted us transgressors. In short, he regards the Christian"s duty as of personal rather than legal obligation "(Professor Lias, M.A.). It is certain, as Ebrard says, that "his Word" (verse 5) means essentially the same as "his commandments." "Nevertheless, "his Word" is not perfectly synonymous with the "commandments," but denotes the revelation of the Divine wilt as one whole." The word translated "to keep" threin will repay notice. It means "to watch, to guard, to watch over protectively as some precious thing." Thus it comes on to signify "to observe practically to keep." When it is used to express obedience, it isobedience because the commandments and the Word are esteemed as precious, and are regarded as treasures not to be broken. "The Law is holy, and the commandment holy, and righteous, and good.

1. This keeping is habitual. This is indicated by the use of the present tense in verse 3: "if we keep." It does not denote the perfect keeping of the commandments without any omission or defect, but their habitual observance. It does not mean sinlessness, but that he who knows God, as a rule obeys him; he does not "walk in the darkness," but "in the light.

2. This keeping is the development of love. "Whoso keepeth his Word, in him verily is the love of God perfected." There has been much discussion of the question whether the love of God to man or the love of man to God is here meant. The discussion seems to us unnecessary. God is the great Fountain of love. All love flows from him. "We love, because he first loved us." Our love to him and. our love to each other are effects of his love to us. If, therefore, we say that the love of God in this verse is our love to him, we speak of his own love in one of its effects. The love of God has been perfected in him who keeps his Word. This cannot mean that the love to God of that man who keeps his Word is so perfected as not to admit of further growth or progress. We may get at the meaning thus: love aims at obedience, delights in obedience. Our Lord demands obedience as an evidence of our love to him. (Joh_14:15, Joh_14:21, Joh_14:23, 24 15:10) If we take "perfected" as meaning that which is appropriately developed, that which has attained its end, then we see how love is perfected in keeping his Word. Our love to him is the effect of his love to us, and his will is that we should express our love to him by keeping his commandments, and when we do so his love attains its design it is perfected.

3. This keeping is joyous. It is the keeping, not of that of which we would fain be rid, but (as the verb implies) of a prized treasure in which we delight. It is joyous, too, because it springs from love. Obedience to those we love is delightful. God"s "service is perfect freedom." Where this obedience is not, the profession of the knowledge of God is false. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." A man may be well versed in theology, may hold an orthodox creed, may be a member of a Christian Church, and may profess that he knows God, but if he does not heartily keep his commandments he "is a liar." "They profess that they know God; but by their works they deny. (Tit_1:16) Let us examine ourselves by these inspired tests. Are we vindicating our Christian confession by our obedience to Divine commands? Are we expressing our love to God by a life conformed to his holy will? If we are, let us rejoice that we have in this a well-founded assurance "that we know him." And let no one dishonour God and delude himself with the false profession that he knows him. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And hereby we know that we truly and savingly know him - As he is the advocate, the righteous, the propitiation. If we keep his commandments - Particularly those of faith and love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3–6. And hereby we do know that we know him. The evidences that we have a saving knowledge of Christ is loyal obedience to his commandments.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν. Herein we come to know that we know Him; or, we perceive that we have come to know Him. The difference between ἔγνωκα (‘I have come to know’ = ‘I know’) and other tenses of γινώσκω (‘I get to know, perceive, recognise’) should be marked. Comp. the collect for First Sunday after Epiphany; ‘that they may both perceive and know what things they ought to do.’ Progressive knowledge gained by experience is implied in γινώσκειν (1Jn 2:5; 1Jn 2:18; 1Jn 2:29; 1Jn 3:1; 1Jn 3:19; 1Jn 3:24, &c.). Ἐν τούτῳ followed by ἐάν (Joh 13:35), or ὅτι (1Jn 3:16; 1Jn 4:9-10; 1Jn 4:13) or ὅταν (1Jn 5:2), or ἵνα (Joh 15:8 and perhaps 1Jn 4:17), is common in S. John’s writings. The meaning of ἐν τούτῳ must in each case be determined by the context. Sometimes, as here, it refers to what follows: sometimes, as probably in 1Jn 4:17, to what precedes: generally to both; i.e. what has been already stated is elucidated by what follows. Comp. ἐκ τούτου (1Jn 4:6) and διὰ τοῦτο (Joh 5:16; Joh 5:18; Joh 6:65; Joh 7:22; Joh 8:47; Joh 9:23; Joh 10:17; Joh 12:18; Joh 12:27; Joh 12:39, &c.), which also commonly looks both backwards and forwards: see on Joh 12:39. Excepting Luk 10:20, ἐν τούτῳ is peculiar to S. John. Αὐτόν, as commonly in this Epistle, probably means God rather than Christ: αἱ ἐντολαὶ αὐτοῦ everywhere else means God’s commandments (1Jn 3:22; 1Jn 3:24; 1Jn 5:2-3), and probably here also.

ἐὰν τ. ἐντ. αὐτοῦ τηρῶμεν. This = ἐν τῷ φωτὶ περιπατεῖν (1Jn 1:7) and μὴ ἁμαρτάνειν (1Jn 2:1). 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’ (οὐ γνῶσις ἀλλὰ πρᾶξις, Nic. Eth. I. iii. 6) 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, πρῶτον μὲν ἐὰν εἰδώς, ἔπειτʼ ἐὰν προαιρούμενος, καὶ προαιρούμενος διʼ αὐτά, τὸ δὲ τρίτον καὶ ἐὰν βεβαίως καὶ ἀμετακινήτως ἔχων πράττῃ (Nic. Eth. II. iv. 3).

Τὰς ἐντολὰς τηρεῖν and τὸν λόγον τηρεῖν are phrases 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 5:3; 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. Τηρεῖν means to be on the watch to obey and fulfil; it covers both outward and inward observance.

These verses (3–5) exhibit the Vulgate as for once as capricious in its renderings as the A.V. In three consecutive sentences we have τηρεῖν translated in three different ways; observemus, custodit, servat.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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: ver. 3 is closely joined to ch. 1:5, 6, which introduced the first conditional passage 1:7-2:2. 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 Œc.: εἰρηκὼς ἄνω τοὺς εἰς τὸν κύριον πεπιστευκότας κοινωνίαν ἔχειν πρὸς αὐτόν, πιστωτικὰ τῆς κοινωνίας τῆς πρὸς αὐτὸν παρατίθεται. And in this (ἐν, of the conditional element: in this is placed, on this depends, our knowledge. In ch. 3:24 (see below), the ἐν τούτῳ is resumed by ἐκ τοῦ πνεύματος οὗ ἡμῖν ἔδωκεν) 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 ἐγνωκέναι 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 ἐν τούτῳ γινώσκομεν first as referring the demonstrative pronoun back to what has gone before, as e. g. in our ver. 5, and in ch. 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. 4:2: sometimes the construction is slightly changed, and the sentence begun with ἐν τούτῳ is not regularly brought to a close, but continued in a new and correlative form: e. g. ch. 3:24, where ἐν τούτῳ γινώσκ. is taken up by ἐκ τοῦ πν. And this way of expression is closely parallel to that where ὅτι completes the construction begun with ἐν τούτῳ. So ch. 3:16, 19; 4:9, 10, 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 ὅτι, an ἵνα, as ch. 4:17 (but see not there: the case surely is not quite parallel, H. A.), or an ἐάν, as here, Joh 13:35, or ὅταν, ch. 5:2. This ἐάν, ὅταν, mark the token implied in ἐν τούτῳ 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.” Düsterdieck, 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, ἐντολαί being necessarily prescriptions regarding circumstances as they arise) His commandments (first as to the expression. St. John never uses the word νόμος 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 ἐντολαί,—sometimes λόγος θεοῦ or χριστοῦ, Joh 8:51 f., Joh 14:23 f., Joh 17:6, our ver. 5. And as a verb he always uses τηρεῖν, very seldom ποιεῖν (only in the two controverted places, ch. 5:4, Rev 22:14 v. r.: ch. 1:6, 2:17 are not cases in point). τηρεῖν 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 αὐτόν, αὐτοῦ, αὐτῷ, vv. 3-6, to Christ: so Aug., Episcop., Grot., Luther, Seb.-Schmidt, Calov., Wolf, Lange, Bengel, Sander, Neander. Socinus inclines to this view, but doubtfully; Erasmus understands αὐτός vv. 3, 4, of God, αὐτός and ἐκεῖνος vv. 5, 6, of Christ. Most modern Commentators understand αὐτόν, αὐτοῦ, αὐτῷ throughout of God, and ἐκεῖνος of Christ. So Lücke, Baumg.-Crus., De Wette, Huther, Brückner, and in old times Bede and Œc. That this latter is the right understanding of the terms, is supposed to be shewn by the substitution (?) in ver. 5 of τοῦ θεοῦ for αὐτοῦ, and its taking up again by ἐν αὐτῷ in ver. 6, followed by καθὼς ἐκεῖνος περιεπάτησεν. But of this I am by no means thoroughly persuaded: see note, ver. 6).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3-5a. Obedience the sign of knowledge.

5b, 6. Imitation the sign of union.

3. The author has stated that his object in writing is to produce sinlessness, and that if sin intervenes to interrupt the fellowship between man and God, there is a remedy (vv. 1, 2). He now proceeds to point out the signs of Christian life, as realized in knowledge of God and union with God. They are to be found in obedience and in Christ-like conduct. Knowledge of God includes, of course, much more than obedience to His commands, but its genuineness and reality can be thus tested. The writer can conceive of no real knowledge of God which does not issue in obedience, wherever the Divine will has been revealed in definite precepts.In the Johannine system, “knowledge” is never a purely intellectual process.1 It is acquired by the exercise of all the faculties of intellect, heart, and will. Fellowship and acquaintance are its cognate ideas. It is developed in the growing experience of intercourse. This conception, which dominates the whole Old Testament idea of “knowing God” and of God “knowing” men (cf. Amo 3:2), is similarly developed in S. Paul’s “knowing God, or rather being known of Him” (Gal 4:9). The stress laid in the Johannine writings on the true knowledge of God is certainly connected with the necessity which the author felt of combating certain stages of Gnostic thought. But to see in the language of this and other similar verses of this Epistle any necessary reference to the particular stage of second-century Gnosticism which immediately preceded the more definite systems of Marcion and Valentinus, is precarious. We know too little about the development of Gnostic ideas before Basilides to say either that the stage of Gnosticism implied in the Fourth Gospel had or had not been reached by the year 100 a.d. or before that date, or that a considerable number of years must have passed before the Church could have demanded so definite a break with opinions of this kind as is suggested in the Second and Third Epistles (cf. Schmiedel, Evangelium, Briefe und Offenbarung Johannis, pp. 38, 19).

ἐν τούτῳ] points forward, as usually. Cf. note on 1:4.

γινώσκομεν, ἐγνώκαμεν] The tenses are significant. We learn to perceive more and more clearly that our knowledge is genuine through its abiding results in a growing willingness to obey.

τὰς ἐντολὰς αὐτοῦ τηρῶμεν] The phrase τηρεῖν τὰς ἐντολὰς (τὸν λόγον) is characteristic of the Johannine books, including the Apocalypse. It occurs in the Gospel 12 times, in the First Epistle 6, and in the Rev_6 (cf. also Rev 1:3, τὰ ἐν αὐτῷ γεγραμμένα). Elsewhere it is found only in Mat 19:17, εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. Cf. Mar 7:9 (τὴν παράδοσιν); 1Ti 6:14, τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον. Cf. also Sifre, Deut. 48, quoted by Schlatter (Sprache u. Heimat des 4ten Evangeliums). “When a man keeps the ways of the law, should he sit still and not do them? Rather shouldest thou turn to do them.” As opposed to φυλάσσειν (custodire), τηρεῖν (obseruare) denotes sympathetic obedience to the spirit of a command, rather than the rigid carrying out of its letter. We may contrast Mar 10:20, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου (= Luk 18:21, ἐφύλαξα). As knowledge is not confined to the intellect, so obedience penetrates beyond the latter to the spirit. It may be noticed that the Vulgate has obseruare in this verse, custodire in ver. 4, and seruare in 5, facts which suggest that no Latin rendering was felt to be an exact equivalent, or completely satisfactory rendering, of the Greek word τηρεῖν. In the Gospel seruare is the regular rendering.

τὰς ἐντολάς] The various commands, or definite precepts, in which those parts of the whole θέλημα which are known to us have found expression.

και] om. Ia 397 fff (96).

γινωσκομεν] γινωσκωμεν A: cognoscemus boh-ed.

τηρωμεν] φυλαξωμεν א*: τηρησωμενHδ6 (Φ).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Hereby [εν τουτω] . 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 [γινωσκομεν] . 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 [οτι εγνωκαμεν] . 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 [τας εντολας αυτου τηρωμεν] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.