Verse-by-Verse Bible Commentary
1 John 2:2

Clarke's Commentary

Verse 1 John 2:2. And he is the propitiation — 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, Amos 8:14. חטאת chattath, a sacrifice for sin, Ezekiel 44:27. כפור kippur, an atonement, Numbers 5:8. Romans 3:25, and particularly Luke 18:13. The word is used only here and in 1 John 4:10.

And not for ours only — It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for ALL MANKIND; and the attempt to limit this is a violent outrage against God and his word.

For the meaning of the word παρακλητος, which we here translate advocate, John 14:16.

From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.

Bridgeway Bible Commentary

1:1-2:17 LIVING IN THE LIGHT

Fellowship with God (1:1-2:6)

In the opening few words of his letter, John states clearly certain facts about Jesus Christ that are basic to Christianity. Jesus Christ is the eternal God and he became a real man whom John and his fellow apostles have seen, heard and touched (1:1-2). John’s joy will be complete if he knows that he and his readers share together in the eternal life that comes to them through Jesus Christ. This life unites them to one another as well as to the Father and the Son (3-4).
God is light, meaning that he is holy, true, pure and glorious. As darkness cannot exist with light, so sinful things can have no partnership with God (5). This means that although the life God gives believers is eternal, the fellowship that believers have with him can be broken because of sin. In three short sections John gives different advice to various people, to remind them of what is required if they are to have cleansing from sin and fellowship with God.
First, if people think they can sin as they please and still have fellowship with God, they are mistaken. But if they are careful to live righteously, they will enjoy unbroken fellowship with God and his people. God sees that they are living as he wants them to, and he graciously forgives those sins that they commit unknowingly (6-7).
Second, if people forget that they have a sinful nature and think that everything they do is right, they deceive themselves. But if, after honestly examining themselves, they become aware of their sins, they should confess those sins. God gives his assurance that he will forgive them and cleanse them (8-9).
Third, if people claim they never sin at all, they are really saying that God is a liar, because he has declared all people to be sinful. They must allow the light of God’s truth to shine into their hearts and show them what they really are (10).
John is not saying all this so that people might think that sinning is normal behaviour for Christians, as if it does not matter if they sin. On the contrary he wants them not to sin. But it is inevitable that they will sin sometimes, and he wants them to be assured that when that happens, cleansing is available because of the atoning blood of Christ. On the basis of his death, Christ can ask the Father to forgive the sinner (2:1-2).

Those who know God will obey his Word. These are the true Christians. Their obedience results in assurance of salvation, greater love for God, and lives that become increasingly like the life of Christ (3-6).

Coffman's Commentaries on the Bible

and he is the propitiation for our sins; and not for ours only, but also for the whole world.

The propitiation … This rendition is to be preferred to "expiation" in subsequent versions. Although it is true that expiation is a synonym of propitiation, the latter meaning is a little different. Although this word appears frequently in the Septuagint (LXX), it is found only here and in 1 John 4:10 in the whole New Testament.James Macknight, Macknight on the Epistles, 1 John (Grand Rapids, Michigan: Baker Book House, reprint, 1969), p. 40. The objection to "propitiation" is purely "theological."Stott, John R. W., op. cit., p. 85. It is said to conjure up ideas of vengeful and vindictive pagan deities who had to be "appeased" by offerings and bribes, ideas which, of course, are foreign to any true ideas of God. Nevertheless, despite the scholars' support of their preference with "linguistic arguments,"Ibid. there is a sense in which the anger and wrath of Almighty God were indeed turned away by the sufferings of Christ. The Greek word to be translated by one of these words (propitiation, or expiation) is [@hilasmos], the primary meaning being "the removal of wrath."Leon Morris, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1263. It is this element of the meaning which some would like to get rid of. However, there is a divine wrath against every form of sin (Romans 1:18), and God's forgiveness is not merely the ignoring of this wrath. "Expiation" carries the meaning that Christ's blood indeed procured for people the forgiveness of sins, but it leaves out the connection with God's wrath. Full agreement here is felt with Stott, Morris, and others who preferred "propitiation." There are implications in the atonement wrought by the death of Christ that are completely beyond any total understanding by finite intelligence. "Propitiation" means the "removal of wrath," and "expiation" means the "removal of guilt"; but in view of the fact of God's wrath being a reality mentioned countless times in the New Testament, it would appear to be far better to retain the word that includes "removal of wrath" in its meaning.

And not for ours only, but for the whole world … The "sins of the whole world" is actually the meaning implied in the last clause,R. W. Orr, op. cit., p. 611. Inherent in a statement like this is the fact that the same basis for forgiving one sin is also the basis for forgiving all sins. There was no limit whatever to the satisfaction that Christ provided as the basis for forgiving sins. Of course, it is not implied here that sins are forgiven unconditionally, either those of persons now saved, or of the whole world in general. We must therefore reject such a notion as this: "Multitudes may be saved through this redemption who never heard of Christ."W. M. Sinclair, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 476. Universalism is an attractive thesis for many, but there is no hint of such a thing in the New Testament.

Barnes' Notes on the Whole Bible

And he is the propitiation for our sins - The word rendered “propitiation” (ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in 1 John 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastērion occurs in Romans 3:25, rendered “propitiation” - “whom God hath set forth to be a propitiation through faith in his blood;” and in Hebrews 9:5, rendered mercy-seat - “shadowing the mercy-seat.” The verb ἱλάσκομαι hilaskomai occurs also in Luke 18:3 - God be merciful to me a sinner;” and Hebrews 2:17 - “to make reconciliation for the sins of the people.” For the idea expressed by these words, see the notes at Romans 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are:

(1)That his will has been disregarded, and his law violated, and that he has reason to be offended with us;

(2)That in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;

(3)That it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,

(4)That the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away.

This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things - what is not done, and what is.

I. There are certain things which do not enter into the idea of propitiation. They are such as these:

1. That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it.
1. It does not change God; it does not make Him a different being from what He was before; it does not buy Him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind.
2. The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question.

When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it.

II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God: it does whatever is necessary to be done to maintain the honor of His law, His justice, and His truth; it makes it consistent for Him to offer pardon - that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases Him, or turns away His anger, or renders Him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that prevented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us.

And not for our’s only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world.

But also for the sins of the whole world - The phrase “the sins of” is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, “the whole world,” is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the “propitiation for the sins of the whole world” in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things:

(1)That the atonement in its own nature is adapted to all people, or that it is as much fitted to one individual, or one class, as another;

(2)That it is sufficient in merit for all; that is, that if anymore should be saved than actually will be, there would be no need of any additional suffering in order to save them;

(3)That it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one easier than that of another.

It so magnified the law, so honored God, so fully expressed the divine sense of the evil of sin in respect to all people, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, see the 2 Corinthians 5:14 note, and Hebrews 2:9 note.

(See also the Supplementary notes at these passages, for a general review of the argument regarding the extent of atonement.)

Calvin's Commentary on the Bible

2And not for ours only He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel.

Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ ⁽⁶³⁾ suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world.

(63) “It seems to me that the Apostle is to be understood as speaking only of all those who believe, whether Jews or Gentiles, over the whole world.” — Doddridge. — Ed.

Smith's Bible Commentary

Chapter 2

My little children, these things write I unto you, that ye sin not ( 1 John 2:1 ).

Now, he is talking about the purpose of writing is to bring you into fellowship with God, but the thing that breaks fellowship with God is sin. In Isaiah 59 , "God's hand is not short that he cannot save, neither is his ear heavy that he cannot hear. But your sins have separated you from God" ( Isaiah 59:1-2 ). Always the effect of sin. God said to Adam, "In the day that thou sinneth thou shall surely die." And Adam sinned, and God came into the garden, and He said, "Adam, where art thou?" Fellowship with God had been broken as the result of sin, always is. So, in order that you might have fellowship with God, it is necessary that we sin not. And John is writing that you might have power over sin. And the power over sin, of course, comes through the abiding of the Holy Spirit within our lives. "These things have I written unto you, my little children," or, "These things write I unto you that you sin not."

And if any man sin, we have an advocate with the Father, Jesus Christ the righteous ( 1 John 2:1 ):

The advocate is the intercessor, the one who intercedes for you. One who is representing you, one who stands there in your behalf, one who pleads your case or your cause. If we sin, we have Jesus up there as our advocate before the Father, Jesus Christ the righteous. "Therefore, He is able to save to the uttermost all who will come unto God by Him, seeing He ever liveth to make intercession for them" ( Hebrews 7:25 ). Paul in Romans 8:0 tells us, "Who is He that condemneth, it is Christ who died, yea rather is risen again, and is even at the right hand of the Father making intercession for us." Writing to Timothy, he said, "There is one God and one mediator between God and man, the man Christ Jesus." So, when we sin, we have an advocate with the Father, one who is representing us, even Jesus Christ the Righteous.

When Job was going through all of his problems and his friends were trying to help him to understand his miseries, one of his friends said, "Hey, just get right with God and everything will be okay." Job said, "Look, I look at the stars in the heavens and I realize how vast God is to create this universe, and I realized how nothing I am. How in the world can I ever approach God to plead my case? He is so vast. I'm nothing. The gap between us is so great I could never cross it. The reach between the infinite and finite, impossible to bridge from man. And that's the shortcoming of every religious system, because they start with an earth base and try to reach to the infinite. Starting with a finite base and trying to reach to the infinite. Impossibility. The finite can never reach to the infinite, no matter how it much it may stretch. And that's every religious system comes short, because it starts with an earth base. The Gospel, Christianity starts with a divine or heavenly base, "For God so loved the world." He reached down. The infinite God reached down to touch finite man. No problem there. Being infinite He can do anything. And so, starting then with a divine base, God reaching down to man, there is success, there can be a contact made. And He reached down to man through Jesus Christ. That which was from the beginning, which we have seen, which we have looked upon, which we have heard, which we have touched was manifested, we beheld Him, we heard Him, we saw Him, we declare. God became man.

Now, this is what Job had a problem with, God is so vast. He's infinite, and here I am finite; how can I ever approach God to plead my case? He said, "For there is no daysman betwixt us who can put His hand on both of us." In other words, Job saw that the only solution for finite man to reach an infinite God was to be someone standing here in the middle, in this gap, who could touch God and who could touch man. But they don't exist, Job said. So here I am, no way to approach this infinite God. Now, that which Job was crying for, a daysman to stand betwixt, is exactly what Jesus is: one God, one Mediator, the man Christ Jesus. So that He touches God, because He was in the beginning with God and was God, and yet, He became man and He reached out and He touched men. And He lays His hand on us both. And so, if we sin we have an advocate with the Father, even Jesus the Righteous.

And he is the propitiation for our sins ( 1 John 2:2 ):

Or the one who has paid the price for the freedom from sin, and not only for ours, but also for the sins of the whole world.

You see, in the death of Christ, He received the pardon for every sin of every man in all of history. There is not a sin that was not atoned for in His death. Jesus said, "All manner of sin and blasphemy shall be forgiven man, except the blasphemy of Holy Spirit, which will not be forgiven, neither in this world nor the world to come" ( Matthew 12:31-32 ). Which is the rejection of Jesus Christ, the Holy Spirit's witness that Jesus Christ is the only answer to your sins. You see, Jesus said, "I didn't come into the world to condemn the world, but the world through Me might be saved, and he who believeth is not condemned, but he that believeth not is condemned already, seeing he has not believed on the only begotten Son of God. This is the condemnation, light came into the world, but they would not come to the light" ( John 3:17-19 ). That's the only thing you're gonna have to answer for when you stand before God. Jesus is the propitiation for our sins and for the sins of the whole world. There is only one sin that you must account to God for and that's the sin of not coming to the light, the sin of rejecting the fellowship that God has offering through Jesus Christ. The sin of rejecting God's love. This is the condemnation: light came into the world, they would not come to the light, because their deeds were evil. So God isn't gonna down a long list and enumerate every horrible thing you've ever done. If you should stand before the Great White Throne Judgment of God, there will only be one issue and that's your rejection of Jesus Christ. Your rejection of God's offer of pardon through Him. For He is the propitiation for our sins, but not only ours, but for the sins of the whole world.

And hereby we do know that we know him, if we keep his commandments ( 1 John 2:3 ).

In the fourteenth chapter of the gospel of John, Jesus said, "He that hath My commandments and keepeth them, he it is that loveth Me, and he who loves Me shall be loved of My Father and We will come and manifest Ourselves to him" ( John 14:21 ). He that hath My commandments and keepeth them. It isn't enough just to have the commandments; it is keeping the commandments. Paul said, "Hey, just because you have the law, don't think that you're justified. It isn't the hearers of the law that are justified, but the doers of law that are justified" ( Romans 2:13 ).

Jesus said, "This is the commandment that I give unto you, that ye love one another" ( John 13:34-35 ). I can say, "Oh yes, I have His commandments, He told me to love one another," and yet, you hate everybody. You see, having the commandment isn't enough. How can I know that I know Him? If I keep His commandment!

Now he that saith, I know Him, and keeps not His commandments, is a liar, the truth is not in him ( 1 John 2:4 ).

Now, if I say I believe in Jesus Christ as my Lord and my Savior, then that very belief is going to bring about a certain style and manner of living. If I really believe it. Now, I can say I believe something that I don't really believe. And I may fool people into thinking that I believe something that I don't really believe, but I don't fool God. For true belief in Jesus Christ is going to be manifested my behavior. I cannot walk in darkness and possess the light.

But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him ( 1 John 2:5 ).

And so, basically, the whole commandment comes down to this: love God and love each other. Love. "He that loves," Paul said, "has fulfilled the law" ( Romans 13:8 ). And when he taught love, he said, "Against such there is no law" (Galatians 5:23 ). It all comes down to loving, loving God first, supremely, and loving one another. That's where it's at, you do that and you done 'em all; you've kept them all. And that's basically what he, when he talks about the commandment, he is talking about loving God and loving each other, and you can't do one without the other. They go together. He that loveth God ought to also love his brother. He that saith that he loves God and hates his brother is a liar. How can you love God whom you've not seen and hate your brother whom you have seen who was made in the image of God? It's all in love.

Hey, some people say, "Oh, I have a rough time with the commandments of God." Well, what's so rough about loving God and loving each other?" Now, you see, the "Thou shalt nots" are all entailed in love. If you really love someone, you're not gonna lie against them, you're not going to steal from them, if you really love them. And so, thou shall not steal, thou shalt not bear false witness. You see, they're all superfluous if you love. If you really love God, you're gonna not take His name in vain, you're going to honor Him and keeps His days, your life wholly unto Him, separate unto Him. All of the rest follows along with loving God supremely and loving each other. And so, whenever you deal with the commandments, don't try and go down and enumerate the ten or the longer list, just deal with the two. Loving God supremely and loving each other. Keeps it simple that way.

And so, how can I love someone who is so nasty and mean? I can't, but He loves them, and as I submit myself to Him, He can put His love in my heart for them. And the fruit of His Spirit abiding in me is love. The love that suffers long and is kind, it envies not, vaunts not itself, is not puffed up, and doesn't behave itself unseemly, doesn't seek his own, believes all things, bears all things, hopes all things, proves all things. A love that never fails, as the Spirit of God is in control in my life.

So, "Whoso keeps His word, in Him verily is the love of God perfected." Oh, that God's love would be perfected in life. Oh, how I pray for that. How I pray for that. And you know it can't until I've really come to the end of myself. The old flesh, the old man, crucified with Christ. As long as I'm interested in me, and that's mine, that's my territory, and I'm, you know, drawing out my little area of territory, and don't you trespass, you know. The love of God is not yet perfected. Because the minute you come over on my territory, you're gonna get it, you know. You did that to me, you said that to me. How could you do that to me, you know. So interested in myself. God's love is not yet perfected in me. And the more God's love is perfected, the less there is of me, the self-life. Now,

He that saith that he abideth in him ought himself also so to walk, even as he walked ( 1 John 2:6 ).

He is our example. Look at His life; study His life. Jesus said, "Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me" (Matthew 11:28-30 ). Learn about Him, study Him, because if I abide in Him then ought to be walking as He walked. Giving my life in concern and care for others. How many times you read in the New Testament, "And Jesus, looking upon them, had compassion upon them." Whenever He saw a person in need, He was always moved with compassion. He was touched in His heart to reach out and to help those that were in need. Now, if you see a brother in need and you shut up your heart towards that brother, then how can you say that God's love is dwelling in you? You're not walking as He walked; you're not being touched as He was touched with the weaknesses and infirmities of others.

Brethren, 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. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither [where] he goeth, because that darkness hath blinded his eyes ( 1 John 2:7-11 ).

What is darkness? Hatred. What is walking in darkness? Hating. Now, if there is someone you are really upset with and you really hate them, you're walking in darkness. "But I can't stand them, I hate them." Look out, look out, you're walking in darkness. You may say you're in the light, but you're deceiving yourself. You're blind; you're stumbling along, you can't see where you are going. The darkness has blinded your eyes. There's nothing so blinding as hatred. When your heart is filled with bitterness and hatred toward someone, you become blind to any value or good that might exist there. You don't want to see it.

Love is like a light, no occasion of stumbling for that man who walks in love. Love lights the path. This basically is the whole teaching of Christ and the gospel all summed up in this concept of love, and loving God, and loving each other. And really, as John said, His commandment isn't grievous; it's really rather wonderful. It's very healthy to love people; it's very unhealthy to hate. Hatred and bitterness create chemicals that have a destructive effect upon your body physically. Love produces chemicals that cause you to glow. You ever see a person in love, how they glow? The chemicals that are being created in their glands, they just, you know, brings a glow to life when you love. And when you have hatred, other chemicals eat you up, sap, take away, shrivel your skin and make you look ugly. Oh, that we would learn the simple lesson of love.

We'll take up at this point next week in our study as he writes to the little children, fathers, and young men. So, we'll break it in the middle of that chapter.

Father, we desire tonight that Your love be perfected in us. That we might walk as He walked, react as He reacted, love as He loved. O Lord, work in our hearts through thy love. Not just in words, but in deeds and in truth. And so, may we show our Savior to the world. In Jesus' Name. Amen. "

Contending for the Faith

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

And he is the propitiation for our sins: John now gives the reason for Jesus’ ability to be our defense attorney before heaven’s bar of justice. "Propitiation" (hilasmos) speaks of that which appeases or renders one favorable. When Jesus died on the cross, He appeased the great wrath of God against sinful humanity, making it possible for man to be saved from the consequences of his sins, which angered the Heavenly Father. God hates sin (Hebrews 1:9), and He is angry with the sinner (Psalms 7:11); but Jesus appeased God’s wrath, causing Him to look favorably upon man who was prone to sin. Another definition of hilasmos is "satisfaction" (Wuest, I John 110). Jesus is our satisfaction for sin because His sacrifice satisfied the justice of God. In Old Testament times, the priest offered a sacrifice to atone for sins; but he was not himself the sacrifice. In this highly blessed age, Jesus is both the priest and the sacrifice for our sins; He is the propitiation, the sacrifice that restores a lost relationship. Because of sin, we once were estranged from God; but Jesus stepped in and offered the propitiating sacrifice, making possible the reconciliation of a sinful world to a holy God. Today, we continue to enjoy the effects of that sacrifice through the forgiveness of sins and an unbroken fellowship with God.

and not for ours only, but also for the sins of the whole world: All mankind, from the beginning of time to the end of time, are beneficiaries of "the propitiation." Jesus’ sacrifice, which makes fellowship a continuous privilege for Christians, was offered for "the whole world." Jesus is the propitiation for the sins of every person who has ever lived or ever shall live. If those in the whole world today will accept Christ on His conditions of salvation, they also can enjoy this constant communion with the great God of the universe. The blood of Christ not only cleanses the occasional sins of the "little children" in the family of God but also can cleanse that massive mountain of sin in the world.

Dr. Constable's Expository Notes

Jesus Christ did not just make satisfaction for our sins, as a priest, though He did that. He is the satisfaction Himself, as a sacrifice (cf. Romans 3:25). The Septuagint translators used the same Greek word translated "propitiation" here (hilasmos, satisfaction, cf. 1 John 4:10) to translate the "mercy seat" on the ark of the covenant. Jesus’ body was the site where God placated His wrath against sin. 1 John 2:1-5; 1 John 2:2 all have Old Testament tabernacle connotations. Jesus’ death not only expiated (cancelled, dismissed, waived) sins, but it provided cleansing from their defilement and satisfied God’s wrath against sin with an acceptable offering. [Note: See Leon Morris, The Apostolic Preaching of the Cross, pp. 125-85; W. Hall Harris, "A Theology of John’s Writings," in A Biblical Theology of the New Testament, p. 215; and Yarbrough, pp. 77-.]

This verse provides strong support for the fact that Jesus Christ died for all people (unlimited atonement). In His death the Lord Jesus provided salvation that is sufficient for all, though it is efficient only for those who trust in Him (2 Corinthians 5:14-15; 2 Corinthians 5:19; Hebrews 2:9; Revelation 22:17). In other words, Christ’s death made eternal life available for all, but not automatic for all. "Our" refers to the sins of all believers, and the "whole world" means all humankind, not just the elect (cf. John 1:12; John 3:16). Those who hold to "particular redemption" (i.e., that Jesus died only for the elect) limit the meaning of the "whole world" to the world of the elect.

"Johannine thought and terminology leave absolutely no room for any such concept as ’the world of the elect.’" [Note: Hodges, The Epistles . . ., p. 71. See also Yarbrough, p. 80.]

John reminded his readers in this section (1 John 1:8 to 1 John 2:2) that fellowship with God is possible only when we deal with sin in our lives. This is true of believers (1 John 1:5 to 1 John 2:1) as well as unbelievers (1 John 2:2). John articulated four fundamental principles that underlie fellowship with God to facilitate his readers’ experience of that fellowship. One must renounce sin (1 John 1:8 to 1 John 2:2), obey God (1 John 2:3-11), reject worldliness (1 John 2:12-17), and keep the faith (1 John 2:18-29) to live in the light of God’s presence.

Barclay's Daily Study Bible

Chapter 2

A PASTOR'S CONCERN ( 1 John 2:1-2 )

2:1-2 My little children, I am writing these things to you that you may not sin. But, if anyone does sin, we have one who will plead our cause to the Father, Jesus Christ the righteous. For he is the propitiating sacrifice for our sins, and not for ours only but also for the whole world.

The first thing to note in this passage is the sheer affection in it. John begins with the address, "My little children." Both in Latin and in Greek diminutives carry a special affection. They are words which are used, as it were, with a caress. John is a very old man; he must be, in fact, the last survivor of his generation, maybe the last man alive who had walked and talked with Jesus in the days of his flesh. So often age gets out of sympathy with youth and acquires even an impatient irritableness with the new and laxer ways of the younger generation. But not John, in his old age he has nothing but tenderness for those who are his little children in the faith. He is writing to tell them that they must not sin but he does not scold. There is no cutting edge in his voice; he seeks to love them into goodness. In this opening address there is the yearning, affectionate tenderness of a pastor for people whom he has known for long in all their wayward foolishness and still loves.

His object in writing is that they may not sin. There is a two-fold connection of thought here--with what has gone before and with what comes afterwards. There is a two-fold danger that they may indeed think lightly of sin.

John says two things about sin. First, he has just said that sin is universal; anyone who says that he has not sinned is a liar. Second, there is forgiveness of sins through what Jesus Christ has done, and still does, for men. Now it would be possible to use both these statements as an excuse to think lightly of sin. If all have sinned, why make a fuss about it and what is the use of struggling against something which is in any event an inevitable part of the human situation? Again, if there is forgiveness of sins, why worry about it?

In face of that, John, as Westcott points out, has two things to say.

First, the Christian is one who has come to know God; and the inevitable accompaniment of knowledge must be obedience. We shall return to this more fully; but at the moment we note that to know God and to obey God must, as John sees it, be twin parts of the same experience.

Second, the man who claims that he abides in God ( 1 John 2:6) and in Jesus Christ must live the same kind of life as Jesus lived. That is to say, union with Christ necessarily involves imitation of Christ.

So John lays down his two great ethical principles; knowledge involves obedience, and union involves imitation. Therefore, in the Christian life there can never be any inducement to think lightly of sin.

JESUS CHRIST, THE PARACLETE ( 1 John 2:1-2 continued)

It will take us some considerable time to deal with these two verses for there are hardly any other two in the New Testament which so succinctly set out the work of Christ.

Let us first set out the problem. It is clear that Christianity is an ethical religion; that is what John is concerned to stress. But it is also clear that man is so often an ethical failure. Confronted with the demands of God, he admits them and accepts them--and then fails to keep them. Here, then, there is a barrier erected between man and God. How can man, the sinner, ever enter into the presence of God, the all-holy? That problem is solved in Jesus Christ. And in this passage John uses two great words about Jesus Christ which we must study, not simply to acquire intellectual knowledge but to understand and so to enter into the benefits of Christ.

He calls Jesus Christ our Advocate with the Father. The word is parakletos ( G3875) which in the Fourth Gospel the King James Version translates Comforter. It is so great a word and has behind it so great a thought that we must examine it in detail. Parakletos ( G3875) comes from the verb parakalein ( G3870) . There are occasions when parakalein ( G3870) means to comfort. It is, for instance, used with that meaning in Genesis 37:35, where it is said that all Jacob's sons and daughters rose up to comfort him at the loss of Joseph; in Isaiah 61:2, where it is said that the function of the prophet is to comfort all that mourn; and in Matthew 5:4, where it is said that those who mourn will be comforted.

But that is neither the commonest nor the most literal sense of parakalein ( G3870) ; its commonest sense is to call someone to one's side in order to use him in some way as a helper and a counsellor. In ordinary Greek that is a very common usage. Xenophon (Anabasis 1.6.5) tells how Cyrus summoned (parakalein, G3870) Clearchos into his tent to be his counsellor, for Clearchos was a man held in the highest honour by Cyrus and by the Greeks. Aeschines, the Greek orator, protests against his opponents calling in Demosthenes, his great rival, and says: "Why need you call Demosthenes to your support? To do so is to call in a rascally rhetorician to cheat the ears of the jury" (Against Ctesiphon 200).

Parakletos ( G3875) itself is a word which is passive in form and literally means someone who is called to one's side; but since it is always the reason for the calling in that is uppermost in the mind, the word, although passive in form, has an active sense, and comes to mean a helper, a supporter and. above all, a witness in someone's favour, an advocate in someone's defence. It too is a common word in ordinary secular Greek. Demosthenes (De Fals. Leg. 1) speaks of the importunities and the party spirit of advocates (parakletoi, G3875) serving the ends of private ambition instead of public good. Diogenes Laertius (4: 50) tells of a caustic saying of the philosopher Bion. A very talkative person sought his help in some matter. Bion said, "I will do what you want, if you will only send someone to me to plead your case (i.e., send a parakletos, G3875) , and stay away yourself." When Philo is telling the story of Joseph and his brethren, he says that, when Joseph forgave them for the wrong that they had done him, he said, "I offer you an amnesty for all that you did to me; you need no other parakletos ( G3875) " (Life of Joseph 40). Philo tells how the Jews of Alexandria were being oppressed by a certain governor and determined to take their case to the emperor. "We must find," they said, "a more powerful parakletos ( G3875) by whom the Emperor Gaius will be brought to a favourable disposition towards us" (Leg. in Flacc. 968 B).

So common was this word that it came into other languages just as it stood. In the New Testament itself the Syriac, Egyptian, Arabic, and Ethiopic versions all keep the word parakletos ( G3875) just as it stands. The Jews especially adopted the word and used it in this sense of advocate, someone to plead one's cause. They used it as the opposite of the word accuser and the Rabbis had this saying about what would happen in the day of God's judgment. "The man who keeps one commandment of the Law has gotten to himself one parakletos ( G3875) ; the man who breaks one commandment of the Law has gotten to himself one accuser." They said, "If a man is summoned to court on a capital charge, he needs powerful parakletoi ( G3875) (the plural of the word) to save him; repentance and good works are his parakletoi ( G3975) in the judgment of God." "All the righteousness and mercy which an Israelite does in this world are great peace and great parakletoi ( G3875) between him and his father in heaven." They said that the sin-offering is a man's parakletos ( G3875) before God.

So the word came into the Christian vocabulary. In the days of the persecutions and the martyrs, a Christian pleader called Vettius Epagathos ably pled the case of those who were accused of being Christians. "He was an advocate (parakletos, G3875) for the Christians, for he had the Advocate within himself, even the Spirit" (Eusebius: The Ecclesiastical History,, 5: 1). The Letter of Barnabas (20) speaks of evil men who are the advocates of the wealthy and the unjust judges of the poor. The writer of Second Clement asks: "Who shall be your parakletos ( G3875) if it be not clear that your works are righteous and holy?" (2 Clement 6: 9).

A parakletos ( G3875) has been defined as "one who lends his presence to his friends." More than once in the New Testament there is this great conception of Jesus as the friend and the defender of man. In a military court-martial the officer who defends the soldier under accusation is called the prisoner's friend. Jesus is our friend. Paul writes of that Christ who is at the right hand of God and "who intercedes for us" ( Romans 8:34). The writer of the Letter to the Hebrews speaks of Jesus Christ as the one who "ever lives to make intercession" for men ( Hebrews 7:25); and he also speaks of him as "appearing in the presence of God for us" ( Hebrews 9:24).

The tremendous thing about Jesus is that he has never lost his interest in, or his love for, men. We are not to think of him as having gone through his life upon the earth and his death upon the Cross, and then being finished with men. He still bears his concern for us upon his heart; he still pleads for us; Jesus Christ is the prisoner's friend for all.

JESUS CHRIST, THE PROPITIATION ( 1 John 2:1-2 continued)

John goes on to say that Jesus is the propitiation for our sins. The word is hilasmos ( G2434) . This is a more difficult picture for us fully to grasp. The picture of the advocate is universal for all men have experience of a friend coming to their aid; but the picture in propitiation is from sacrifice and is more natural to the Jewish mind than to ours. To understand it we must get at the basic ideas behind it.

The great aim of all religion is fellowship with God, to know him as friend and to enter with joy, and not fear, into his presence. It therefore follows that the supreme problem of religion is sin, for it is sin that interrupts fellowship with God. It is to meet that problem that all sacrifice arises. By sacrifice fellowship with God is restored. So the Jews offered, night and morning, the sin-offering in the Temple. That was the offering, not for any particular sin but for man as a sinner; and so long as the Temple lasted it was made to God in the morning and in the evening. The Jews also offered their trespass-offerings to God; these were the offerings for particular sins. The Jews had their Day, of Atonement, whose ritual was designed to atone for all sins, known and unknown. It is with that background that we must come at this picture of propitiation.

As we have said, the Greek word for propitiation is hilasmos ( G2434) , and the corresponding verb is hilaskesthai ( G2433) . This verb has three meanings. (i) When it is used with a man as the subject, it means to placate or to pacify, someone who has been injured or offended, and especially to placate a god. It is to bring a sacrifice or to perform a ritual whereby a god, offended by sin, is placated. (ii) If the subject is God, the verb means to forgive, for then the meaning is that God himself provides the means whereby the lost relationship between him and men is restored. (iii) The third meaning is allied with the first. The verb often means to perform some deed, by which the taint of guilt is removed. A man sins; at once he acquires the taint of sin; he needs something, which, to use C. H. Dodd's metaphor, will disinfect him from that taint and enable him once again to enter into the presence of God. In that sense hilaskesthai ( G2433) means, not to propitiate but to expiate, not so much to pacify God as to disinfect man from the taint of sin and thereby fit him again to enter into fellowship with God.

When John says that Jesus is the hilasmos ( G2434) for our sins, he is, we think, bringing all these different senses into one. Jesus is the person through whom guilt for past sin and defilement from present sin are removed. The great basic truth behind this word is that it is through Jesus Christ that man's fellowship with God is first restored and then maintained.

We note one other thing. As John sees it, this work of Jesus was carried out not only for us but for the whole world. There is in the New Testament a strong line of thought in which the universality of the salvation of God is stressed. God so loved the world that he sent his son ( John 3:16). Jesus is confident that, if he is lifted up, he will draw all men to him ( John 12:32). God will have all men to be saved ( 1 Timothy 2:4). He would be a bold man who would set limits to the grace and love of God or to the effectiveness of the work and sacrifice of Jesus Christ. Truly the love of God is broader than the measures of man's mind; and in the New Testament itself there are hints of a salvation whose arms are as wide as the world.

THE TRUE KNOWLEDGE OF GOD ( 1 John 2:3-6 )

2:3-6 And it is by this that we know that we have come to know him--if we keep his commandments. He who says, "I have come to know him" and who does not keep his commandments is a liar, and the truth is not in such a man. The love of God is truly perfected in any man who keeps his word. This is the way in which we know that we are in him. He who claims that he abides in him ought himself to live the same kind of life as he lived.

This passage deals in phrases and thoughts which were very familiar to the ancient world. It talked much about knowing God and about being in God. It is important that we should see wherein the difference lay between the pagan world in all its greatness and Judaism and Christianity. To know God, to abide in God, to have fellowship with God has always been the quest of the human spirit, for Augustine was right when he said that God had made men for himself and that they were restless until they found their rest in him. We may say that in the ancient world there were three lines of thought in regard to knowing God.

(i) In the great classical age of their thought and literature, in the sixth and fifth centuries before Christ, the Greeks were convinced that they could arrive at God by the sheer process of intellectual reasoning and argument. In The World of the New Testament, T. R. Glover has a chapter on The Greek in which he brilliantly and vividly sketches the character of the Greek mind in its greatest days when the Greek glorified the intellect. "A harder and more precise thinker than Plato it will be difficult to discover," said Marshall Macgregor. Xenophon tells how Socrates had a conversation with a young man. "How do you know that?" asked Socrates. "Do you know it or are you guessing?" The young man had to say, "I am guessing." "Very well," answered Socrates, "when we are done with guessing and when we know, shall we talk about it then?" Guesses were not good enough for the Greek thinker.

To the classical Greek curiosity was not a fault but was the greatest of the virtues, for it was the mother of philosophy. Glover writes of this outlook: "Everything must be examined; all the world is the proper study of man; there is no question which it is wrong for man to ask; nature in the long run must stand and deliver; God too must explain himself, for did he not make man so?" For the Greeks of the great classical age the way to God was by the intellect.

It has to be noted that an intellectual approach to religion is not necessarily ethical at all. If religion is a series of mental problems, if God is the goal at the end of intense mental activity, religion becomes something not very unlike the higher mathematics. It becomes intellectual satisfaction and not moral action; and the plain fact is that many of the great Greek thinkers were not specially good men. Even men so great as Plato and Socrates saw no sin in homosexuality. A man could know God in the intellectual sense but that need not make him a good man.

(ii) The later Greeks, in the immediate background time of the New Testament, sought to find God in emotional experience. The characteristic religious phenomenon of these days was the Mystery Religions. In any view of the history of religion they are an amazing feature. Their aim was union with the divine and they were all in the form of passion plays. They were all founded on the story of some god who lived, and suffered terribly, and died a cruel death, and rose again. The initiate was given a long course of instruction; he was made to practise ascetic discipline. He was worked up to an intense pitch of expectation and emotional sensitivity. He was then allowed to come to a passion play in which the story of the suffering, dying, and rising god was played out on the stage. Everything was designed to heighten the emotional atmosphere. There was cunning lighting; sensuous music; perfumed incense; a marvellous liturgy. In this atmosphere the story was played out and the worshipper identified himself with the experiences of the god until he could cry out: "I am thou, and thou art I"; until he shared the god's suffering and also shared his victory and immortality.

This was not so much knowing God as feeling God. But it was a highly emotional experience and, as such, it was necessarily transient. It was a kind of religious drug. It quite definitely found God in an abnormal experience and its aim was to escape from ordinary life.

(iii) Lastly, there was the Jewish way of knowing God which is closely allied with the Christian way. To the Jew knowledge of God came, not by man's speculation or by an exotic experience of emotion, but by God's own revelation. The God who revealed himself was a holy God and his holiness brought the obligation to his worshipper to be holy, too. A. E. Brooke says, "John can conceive of no real knowledge of God which does not issue in obedience." Knowledge of God can be proved only by obedience to God; and knowledge of God can be gained only by obedience to God. C. H. Dodd says, "To know God is to experience his love in Christ, and to return that love in obedience."

Here was John's problem. In the Greek world he was faced with people who saw God as an intellectual exercise and who could say, "I know God" without being conscious of any ethical obligation whatever. In the Greek world he was faced with people who had had an emotional experience and who could say, "I am in God and God is in me," and who yet did not see God in terms of commandments at all.

John is determined to lay it down quite unmistakably and without compromise that the only way in which we can show that we know God is by obedience to him, and the only way we can show that we have union with Christ is by imitation of him. Christianity is the religion which offers the greatest privilege and brings with it the greatest obligation. Intellectual effort and emotional experience are not neglected--far from it but they must combine to issue in moral action.

THE COMMANDMENT WHICH IS OLD AND NEW ( 1 John 2:7-8 )

2:7-8 Beloved, it is not a new commandment which I am writing to you, but an old commandment which you had from the beginning, the old commandment is the word which you heard. Again, it is a new commandment which I am writing to you, a thing which is true in him and in you, because the darkness is passing away and the light is now shining.

Beloved is John's favourite address to his people (compare 1 John 3:2; 1 John 3:21; 1 John 4:1; 1 John 4:7; 3 John 1:1-2; 3 John 1:5; 3 John 1:11). The whole accent of his writing is love. As Westcott puts it: "St. John, while enforcing the commandment of love, gives expression to it." There is something very lovely here. So much of this letter is a warning; and parts of it are rebuke. When we are warning people or rebuking them, it is so easy to become coldly critical; it is so easy to scold; it is even possible to take a cruel pleasure in seeing people wince under our verbal lash. But, even when he has to say hard things, the accent of John's voice is love. He had learned the lesson which every parent, every preacher, every teacher, every leader must learn; he had learned to speak the truth in love.

John speaks about a commandment which is at one and the same time old and new. Some would take this as referring to the implied commandment in 1 John 2:6 that he who abides in Jesus Christ must live the same kind of life as his Master lived. But almost certainly John is thinking of the words of Jesus in the Fourth Gospel: "A new commandment I give to you, That you love one another; even as I have loved you, that you also love one another" ( John 13:34). In what sense was that commandment both old and new?

(i) It was old in the sense that it was already there in the Old Testament. Did not the Law say, "Thou shalt love thy neighbour as thyself'? ( Leviticus 19:18). It was old in the sense that this was not the first time that John's hearers had heard it. From the very first day of their entry into the Christian life they had been taught that the law of love must be the law of their lives. This commandment went a long way back in history and a long way back in the lives of those to whom John was speaking.

(ii) It was new in that it had been raised to a completely new standard in the life of Jesus--and it was as Jesus had loved men that men were now to love each other. It could well be said that men did not really know what love was until they saw it in him. In every sphere of life it is possible for a thing to be old in the sense that it has for long existed and yet to reach a completely new standard in someone's performance of it. A game may become a new game to a man when he has seen some master play it. A piece of music may become a new thing to a man when he has heard some great orchestra play it under the baton of some master conductor. Even a dish of food can become a new thing to a man when he tastes it after it has been prepared by someone with a genius for cooking. An old thing can become a new experience in the hands of a master. In Jesus love became new in two directions.

(a) It became new in the extent to which it reached. In Jesus love reached out to the sinner. To the orthodox Jewish Rabbi the sinner was a person whom God wished to destroy. "There is joy in heaven," they said, "when one sinner is obliterated from the earth." But Jesus was the friend of outcast men and women and of sinners, and he was sure that there was joy in heaven when one sinner came home. In Jesus love reached out to the Gentile. As the Rabbis saw it: "The Gentiles were created by God to be fuel for the fires of Hell." But in Jesus God so loved the world that he gave his Son. Love became new in Jesus because he widened its boundaries until there were none outside its embrace.

(b) It became new in the lengths to which it would go. No lack of response, nothing that men could ever do to him, could turn Jesus' love to hate. He could even pray for God's mercy on those who were nailing him to his Cross.

The commandment to love was old in the sense that men had known of it for long; but it was new because in Jesus Christ love had reached a standard which it had never reached before and it was by that standard that men were bidden to love.

THE DEFEAT OF THE DARK ( 1 John 2:7-8 continued)

John goes on to say that this commandment of love is true in Jesus Christ and true in the people to whom he is writing. To John, as we have seen, truth was not only something to be grasped with the mind; it was something to be done. What he means is that the commandment to love one another is the highest truth; in Jesus Christ we can see that commandment in all the glory of its fullness; in him that commandment is true; and in the Christian we can see it, not in the fullness of its truth but coming true. For John, Christianity is progress in love.

He goes on to say that the light is shining and the darkness is passing away. This must be read in context. By the time John wrote, at the end of the first century, men's ideas were changing. In the very early days they had looked for the Second Coming of Jesus as a sudden and shattering event within their own life time. When that did not happen, they did not abandon the hope but allowed experience to change it. To John the Second Coming of Christ is not one sudden, dramatic event but a process in which the darkness is steadily being defeated by the light; and the end of the process will be a world in which the darkness is totally defeated and the light triumphant.

In this passage and in 1 John 2:10-11, the light is identified with love and the dark with hate. That is to say, the end of this process is a world where love reigns supreme and hate is banished for ever. Christ has come in the individual heart when a man's whole being is ruled by love; and he will have come in the world of men when all men obey his commandment of love. The coming and reign of Jesus is identical with the coming and reign of love.

LOVE AND HATE, AND LIGHT AND DARK ( 1 John 2:9-11 )

2:9-11 He who says that he is in the light, and who at the same time hates his brother, is still in the darkness. He who loves his brother abides in the light, and there is nothing in him which makes him stumble. He who hates his brother is in the darkness and he is walking in darkness, and he does not know where he is going, because the darkness has blinded his eyes.

The first thing which strikes us about this passage is the way in which John sees personal relationships in terms of black and white. In regard to our brother man, it is a case of either love or hate; as John sees it, there is no such thing as neutrality in personal relationships. As Westcott put it: "Indifference is impossible; there is no twilight in the spiritual world."

It is further to be noted that what John is speaking about is a man's attitude to his brother, that is, to the man next door, the man beside whom he lives and works, the man with whom he comes into contact every day. There is a kind of Christian attitude which enthusiastically preaches love to people in other lands, but has never sought any kind of fellowship with its next door neighbour or even managed to live at peace within its own family circle. John insists on love for the man with whom we are in daily contact. As A. E. Brooke puts it, this is not "vapid philosophy, or a pretentious cosmopolitanism"; it is immediate and practical.

John was perfectly right when he drew his sharp distinction between light and dark, love and hate, without shades and halfway stages. Our brother cannot be disregarded; he is part of the landscape. The question is how, do we regard him?

(i) We may regard our brother man as negligible. We can make all our plans without taking him into our calculations at all. We can live on the assumption that his need and his sorrow and his welfare and his salvation have nothing to do with us. A man may be so self-centred often quite unconsciously that in his world no one matters except himself.

(ii) We may regard our brother man with contempt. We may treat him as a fool in comparison with our intellectual attainment and as one whose opinions are to be brushed aside. We may regard him much as the Greeks regarded slaves, a necessary lesser breed, useful enough for the menial duties of life, but not to be compared with themselves.

(iii) We may regard our brother man as a nuisance. We may feel that law and convention have given him a certain claim upon us, but that claim is nothing more than an unfortunate necessity. Thus a man may regard any gift he has to make to charity and any tax he has to pay for social welfare as regrettable. Some in their heart of hearts regard those who are in poverty or in sickness and those who are under-privileged as mere nuisances.

(iv) We may regard our brother man as an enemy. If we regard competition as the principle of life, that is bound to be so. Every other man in the same profession or trade is a potential competitor and, therefore, a potential enemy.

(v) We may regard our brother man as a brother. We may regard his needs as our needs, his interests as our interests, and to be in fellowship with him as the true joy of life.

THE EFFECT OF LOVE AND HATE ( 1 John 2:9-11 continued)

John has something further to say. As he sees it, our attitude to our brother man has an effect not only on him but also on ourselves.

(i) If we love our brother, we are walking in the light and there is nothing in us which causes us to stumble. The Greek could mean that, if we love our brother, there is nothing in us which causes others to stumble and, of course, that would be perfectly true. But it is much more likely that John is saying that, if we love our brother, there is nothing in us which causes ourselves to stumble. That is to say, love enables us to make progress in the spiritual life and hatred makes progress impossible. When we think of it, that is perfectly obvious. If God is love and if the new commandment of Christ is love, then love brings us nearer to men and to God and hatred separates us from men and from God. We ought always to remember that he who has in his heart hatred, resentment and the unforgiving spirit, can never grow up in the spiritual life.

(ii) John goes on to say that he who hates his brother walks in darkness and does not know where he is going, because the darkness has blinded him. That is to say, hatred makes a man blind and this, too, is perfectly obvious. When a man has hatred in his heart, his powers of judgment are obscured; he cannot see an issue clearly. It is no uncommon sight to see a man opposing a good proposal simply because he dislikes, or has quarrelled with, the man who made it. Again and again progress in some scheme of a church or an association is held up because of personal animosities. No man is fit to give a verdict on anything while he has hatred in his heart; and no man can rightly direct his own life when hatred dominates him.

Love enables a man to walk in the light; hatred leaves him in the dark--even if he does not realise that it is so.

REMEMBERING WHO WE ARE ( 1 John 2:12-14 )

2:12-14 I am writing to you, little children, Because your sins are forgiven you through his name. I am writing to you, fathers, Because you have come to know him who is from the beginning. I am writing to you, young men, Because you have overcome the Evil One. I have written to you, little ones, Because you have come to know the Father. I have written to you, fathers, Because you have come to know him who is from the beginning. I have written to you, young men, Because you are strong, And the word of God abides in you, And you have overcome the Evil One.

This is a very lovely passage and yet for all its beauty it has its problems of interpretation. We may begin by noting two things which are certain.

First, as to its form, this passage is not exactly poetry but it is certainly poetical and strongly rhythmical. Therefore, it is to be interpreted as poetry ought to be.

Second, as to its contents, John has been warning his people of the perils of the dark and the necessity of walking in the light and now he says that in every case their best defence is to remember what they are and what has been done for them. No matter who they are, their sins have been forgiven; no matter who they are, they know him who is from the beginning; no matter who they are, they have the strength which can face and overcome the Evil One. When Nehemiah was urged to seek a cowardly safety, his answer was: "Should such a man as I flee?" ( Nehemiah 6:11). And when the Christian is tempted, his answer may well be: "Should such a man as I stoop to this folly or stain my hands with this evil?" The man who is forgiven, who knows God and who is aware that he can draw on a strength beyond his own, has a great defence against temptation in simply remembering these things.

But in this passage there are problems. The first is quite simple. Why does John say three times I am writing and three times I have written? The Vulgate translates both by the present tense scribo); and it has been argued that John varies the tense simply to avoid the monotony that six successive present tenses would bring. It has also been argued that the past tenses are what Greek calls the epistolary aorist. Greek letter-writers had a habit of using the past instead of the present tense because they put themselves in the position of the reader. To the writer of a letter a thing may be present because at the moment he is doing it; but to the reader of the letter it will be past because by that time it has been done. To take a simple instance, a Greek letter-writer might equally well say, "I am going to town today," or "I went to town today." That is the Greek epistolary or letter-writer's aorist. if that be the case here, there is no real difference between John's I am writing and I have written.

More likely the explanation is this. When John says I am writing he is thinking of what he is at the moment writing and of what he still has to say; when he says I have written he is thinking of what has already been written and his readers have already read. The sense would then be that the whole letter, the part already written, the part being written and the part still to come, is all designed to remind Christians of who and whose they are and of what has been done for them.

For John it was of supreme importance that the Christian should remember the status and the benefits he has in Jesus Christ, for these would be his defence against error and against sin.

AT EVERY STAGE ( 1 John 2:12-14 continued)

The second problem which confronts us is more difficult, and also more important. John uses three titles of the people to whom he is writing. He calls them little children; in 1 John 2:12 the Greek is teknia ( G5040) and in 1 John 2:13 paidia ( G3816) ; teknia ( G5040) indicates a child young in age and paidia ( G3816) a child young in experience, and, therefore, in need of training and discipline. He calls them fathers. He calls them young men. The question then is: to whom is John writing and three answers have been given.

(i) It is suggested that we are to take these words as representing three age groups in the church--children, fathers, and young men. The children have the sweet innocence of childhood and of forgiveness. The fathers have the mature wisdom which Christian experience can bring. The young men have the strength which enables them to win their personal battle with the Evil One. That is most attractive; but there are three reasons which make us hesitate to adopt it as the only meaning of the passage.

(a) Little children is one of John's favourite expressions. He also uses it in 1 John 2:1; 1 John 2:28; 1 John 3:7; 1 John 4:4; 1 John 5:21; and it is clear in the other cases that he is not thinking of little children in terms of age but of Christians whose spiritual father he is. By this time he must have been very nearly a hundred years old; all the members of his churches were of a far younger generation and to him they were all little children in the same way as a teacher or professor may still think of his boys after the boys have long since become men.

(b) The fact that the passage is kin to poetry makes us think twice before insisting that so literal a meaning must be given to the words and so cut and dried a classification be taken as intended. Literalism and poetry do not go comfortably hand in hand.

(c) Perhaps the greatest difficulty is that the blessings of which John speaks are not the exclusive possession of any one age group. Forgiveness does not belong to the child alone; a Christian may be young in the faith, and yet have a wonderful maturity; strength to overcome the tempter does not--thank God--belong to youth alone. These blessings are the blessings not of any one age but of the Christian life.

We do not say that there is no thought of age groups in this. There almost certainly is; but John has a way of saying things which can be taken in two ways, a narrower and a wider; and, while the narrower meaning is here, we must go beyond it to find the full meaning.

(ii) It is suggested that we are to find two groups here. The argument is that little children describes Christians in general and that Christians in general are then divided into two groups, the fathers and the young men, that is, the young and the old, the mature and the as yet immature. That is perfectly possible, because John's people must have become so used to hearing him call them my little children that they would not connect the words with age at all but would always include themselves in that address.

(iii) It is suggested that in every case the words include all Christians and that no classification is intended. All Christians are like little children, for all can regain their innocence by the forgiveness of Jesus Christ. All Christians are like fathers, like full-grown, responsible men, who can think and learn their way deeper and deeper into the knowledge of Jesus Christ. All Christians are like young men, with a vigorous strength to fight and win their battles against the tempter and his power. It seems to us that indeed this is John's wider meaning. We may begin by taking his words as a classification of Christians into three age groups;, but we come to see that the blessings of each group are the blessings of all the groups and that each one of us finds himself included in all of them.

GOD'S GIFTS IN CHRIST ( 1 John 2:12-14 continued)

This passage finely sets out God's gifts to all men in Jesus Christ.

(i) There is the gift of forgiveness through Jesus Christ. This was the essential message of the gospel and of the early preachers. They were sent out to preach repentance and remission of sins ( Luke 24:47). It was Paul's message at Antioch in Pisidia that to men there was proclaimed through Jesus Christ forgiveness of sins ( Acts 13:38). To be forgiven is to be at peace with God and that is precisely the gift that Jesus brought to men.

John uses the curious phrase through his name ( 1 John 2:12). Forgiveness comes through the name of Jesus Christ. The Jews used the name in a very special way. The name is not simply that by which a person is called; it stands for the whole character of a person in so far as it has been made known to men. This use is very common in the Book of Psalms. "Those who know thy name put their trust in thee" ( Psalms 9:10). This clearly does not mean that those who know that God is called Yahweh ( H3068 and H3069) will put their trust in him; it means that those who know God's nature in so far as it has been revealed to men will be ready to put their trust in him, because they know what he is like. The Psalmist prays: "For thy name's sake, O Lord, pardon my guilt" ( Psalms 25:11), which to all intents and purposes means for thy love and mercy's sake. The grounds of the Psalmist's prayer are the character of God as he knows it to be. "For thy name's sake," prays the Psalmist, "lead me, and guide me" ( Psalms 31:3). He can bring his request only because he knows the name--the character of God. "Some boast of chariots," says the Psalmist, "and some of horses; but we boast of the name of the Lord our God" ( Psalms 20:7). Some people put their trust in earthly helps but we will trust God because we know his nature.

So, then, John means that we are assured of forgiveness because we know the character of Jesus Christ. We know that in him we see God. We see in him sacrificial love and patient mercy; therefore we know that God is like that; and, therefore. we can be sure that there is forgiveness for us.

(ii) There is the gift of increasing knowledge o God. John no doubt was thinking of his own experience. He was an old man now; he was writing about A.D. 100. For seventy years he had lived with Christ and he had thought about him and come to know him better every day. For the Jew knowledge was not merely an intellectual thing. To know God was not merely to know him as the philosopher knows him, it was to know him as a friend knows him. In Hebrew to know is used of the relationship between husband and wife and especially of the sexual act, the most intimate of all relationships (compare Genesis 4:1). When John spoke of the increasing knowledge of God, he did not mean that the Christian would become an ever more learned theologian; he meant that throughout the years he would become more and more intimately friendly with God.

(iii) There is the gift of victorious strength. John looks on the struggle with temptation as a personal struggle. He does not speak in the abstract of conquering evil; he speaks of conquering the Evil One. He sees evil as a personal power which seeks to seduce us from God. Once Robert Louis Stevenson, speaking of an experience which he never told in detail, said, "You know the Caledonian Railway Station in Edinburgh? Once I met Satan there." There can be none of us who has not experienced the attack of the tempter, the personal assault on our virtue and on our loyalty. It is in Christ we receive the power to meet and to defeat this attack. To take a very simple human analogy we all know that there are some people in whose presence it is easy to be bad and some in whose presence it is necessary to be good. When we walk with Jesus, we are walking with him whose company can enable us to defeat the assaults of the Evil One.

RIVALS FOR THE HUMAN HEART ( 1 John 2:15-17 )

2:15-17 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For everything that is in the world--the flesh's desire, the eye's desire, life's empty pride--does not come from the Father but comes from the world. And the world is passing away, and so is its desire; but he who does God's will abides for ever.

It was characteristic of ancient thought to see the world in terms of two conflicting principles. We see this very vividly in Zoroastrianism, the religion of the Persians. That was a religion with which the Jews had been brought into contact and which had left a mark upon their thinking. Zoroastrianism saw the world as the battle-ground between the opposing forces of the light and the dark. The god of the light was Ahura-Mazda, the god of the dark was Ahura-Mainyu; and the great decision in life was which side to serve. Every man had to decide to ally himself either with the light or with the dark; that was a conception which the Jews knew well.

But for the Christian the cleavage between the world and the Church had another background. The Jews had for many centuries a basic belief which divided time into two ages, this present age, which was wholly evil, and the age to come, which was the age of God and, therefore, wholly good. It was a basic belief of the Christian that in Christ the age to come had arrived; the Kingdom of God was here. But the Kingdom of God had not arrived in and for the world; it had arrived only in and for the Church. Hence the Christian was bound to draw a contrast. The life of the Christian within the Church was the life of the age to come, which was wholly good; on the other hand the world was still living in this present age, which was wholly evil. It followed inevitably that there was a complete cleavage between the Church and the world, and that there could be no fellowship, and even no compromise, between them.

But we must be careful to understand what John meant by the world, the kosmos ( G2889) . The Christian did not hate the world as such. It was God's creation; and God made all things well. Jesus had loved the beauty of the world; not even Solomon in all his glory was arrayed like one of the scarlet anemones which bloomed for a day and died. Jesus again and again took his illustrations from the world. In that sense the Christian did not hate the world. The earth was not the devil's; the earth was the Lord's and the fullness thereof. But kosmos ( G2889) acquired a moral sense. It began to mean the world apart from God. C. H. Dodd defines this meaning of kosmos ( G2889) : "Our author means human society in so far as it is organized on wrong principles, and characterized by base desires, false values, and egoism." In other words, to John the world was nothing other than pagan society with its false values and its false gods.

The world in this passage does not mean the world in general, for God loved the world which he had made; it means the world which, in fact, had forsaken the God who made it.

It so happened that there was a factor in the situation of John's people which made the circumstances even more perilous. It is clear that, although they might be unpopular, they were not undergoing persecution. They were, therefore, under the great and dangerous temptation to compromise with the world. It is always difficult to be different, and it was specially difficult for them.

To this day the Christian cannot escape the obligation to be different from the world. In this passage John sees things as he always sees them--in terms of black and white. As Westcott has it: "There cannot be a vacuum in the soul." This is a matter in which there is no neutrality; a man either loves the world or he loves God, Jesus himself said, "No one can serve two masters" ( Matthew 6:24). The ultimate choice remains the same. Are we to accept the world's standards or the standards of God?

THE LIFE IN WHICH THERE IS NO FUTURE ( 1 John 2:15-17 continued)

John has two things to say about the man who loves the world and compromises with it.

First, he sets out three sins which are typical of the world.

(i) There is the flesh's desire. This means far more than what we mean by sins o the flesh. To us that expression has to do exclusively with sexual sin. But in the New Testament the flesh is that part of our nature which. when it is without the grace of Jesus Christ, offers a bridgehead to sin. It includes the sins of the flesh but also all worldly ambitions and selfish aims. To be subject to the flesh's desire is to judge everything in this world by purely material standards. It is to live a life dominated by the senses. It is to be gluttonous in food; effeminate in luxury; slavish in pleasure; lustful and lax in morals; selfish in the use of possessions; regardless of all the spiritual values; extravagant in the gratification of material desires. The flesh's desire is regardless of the commandments of God, the judgment of God, the standards of God and the very existence of God. We need not think of this as the sin of the gross sinner. Anyone who demands a pleasure which may be the ruin of someone else, anyone who has no respect for the personalities of other people in the gratification of his own desires, anyone who lives in luxury while others live in want, anyone who has made a god of his own comfort and of his own ambition in any part of life, is the servant of the flesh's desire.

(ii) There is the eye's desire. This, as C. H. Dodd puts it is "the tendency to be captivated by outward show." It is the spirit which identifies lavish ostentation with real prosperity. It is the spirit which can see nothing without wishing to acquire it and which, having acquired it, flaunts it. It is the spirit which believes that happiness is to be found in the things which money can buy and the eve can see; it has no values other than the material.

(iii) There is life's empty pride. Here John uses a most vivid Greek word, alazoneia ( G212) . To the ancient moralists the alazon ( G213) was the man who laid claims to possessions and to achievements which did not belong to him in order to exalt himself. The alazon ( G213) is the braggart; and C. H. Dodd calls alazoneia ( G212) , pretentious egoism. Theophrastus, the great Greek master of the character study, has a study of the Alazon ( G213) , he stands in the harbour and boasts of the ships that he has at sea; he ostentatiously sends a messenger to the bank when he has a shilling to his credit; he talks of his friends among the mighty and of the letters he receives from the famous. He details at length his charitable benefactions and his services to the state. All that he occupies is a hired lodging, but he talks of buying a bigger house to match his lavish entertaining. His conversation is a continual boasting about things which he does not possess and all his life is spent in an attempt to impress everyone he meets with his own non-existent importance.

As John sees him, the man of the world is the man who judges everything by his appetites, the man who is the slave of lavish ostentation, the boastful braggart who tries to make himself out a far bigger man than he is.

Then comes John's second warning. The man who attaches himself to the world's aims and the world's ways is giving his life to things which literally have no future. All these things are passing away and none has any permanency. But the man who has taken God as the centre of his life has given himself to the things which last for ever. The man of the world is doomed to disappointment; the man of God is certain of lasting joy.

THE TIME OF THE LAST HOUR ( 1 John 2:18 )

2:18 Little children, it is the time of the last hour; and now many antichrists have risen, just as you heard that Antichrist was to come. That is how we know that it is the time of the last hour.

It is important that we should understand what John means when he speaks of the time of the last hour. The idea of the last days and of the last hour runs all through the Bible; but there is a most interesting development in its meaning.

(i) The phrase occurs frequently in the very early books of the Old Testament. Jacob, for instance, before his death assembles his sons to tell them what will befall them in the last days ( Genesis 49:1; compare Numbers 24:14). At that time the last days were when the people of Israel would enter into the Promised Land, and would at last enter into full enjoyment of the promised blessings of God.

(ii) The phrase frequently occurs in the prophets. In the last days the mountain of the Lord shall be established as the highest of the mountains, and shall be raised above the hills, and all nations shall flow to it ( Isaiah 2:2; Micah 4:1). In the last days God's Holy City will be supreme; and Israel will render to God the perfect obedience which is his due (compare Jeremiah 23:20; Jeremiah 30:24; Jeremiah 48:47). In the last days there will be the supremacy of God and the obedience of his people.

(iii) In the Old Testament itself, and in the times between the Old and the New Testaments, the last days become associated with the Day of the Lord. No conception is more deeply interwoven into Scripture than this. The Jews had come to believe that all time was divided into two ages. In between this present age, which was wholly evil, and the age to come, which was the golden time of God's supremacy there was the Day of the Lord, the last days, which would be a time of terror, of cosmic dissolution and of judgment, the birthpangs of the new age.

The last hour does not mean a time of annihilation whose end will be a great nothingness as there was at the beginning. In biblical thought the last time is the end of one age and the beginning of another. It is last in the sense that things as they are pass away; but it leads not to world obliteration but to world re-creation.

Here is the centre of the matter. The question then becomes: "Will a man be wiped out in the judgment of the old or will he enter into the glory of the new?" That is the alternative with which John--like all the biblical writers--is confronting men. Men have the choice of allying themselves with the old world, which is doomed to dissolution, or of allying themselves with Christ and entering into the new world, the very world of God. Here lies the urgency. If it was a simple matter of utter obliteration, no one could do anything about it. But it is a matter of re-creation, and whether a man will enter the new world or not depends on whether or not he gives his life to Jesus Christ.

In fact John was wrong. It was not the last hour for his people. Eighteen hundred years have gone by and the world still exists. Does the whole conception, then, belong to a sphere of thought which must be discarded? The answer is that in this conception there is an eternal relevance. Every hour is the last hour. In the world there is a continual conflict between good and evil, between God and that which is anti-God. And in every moment and in every decision a man is confronted with the choice of allying himself either with God or with the evil forces which are against God; and of thereby ensuring, or failing to ensure, his own share in eternal life. The conflict between good and evil never stops; therefore, the choice never stops; therefore, in a very real sense every hour is the last hour.

THE ANTICHRIST ( 1 John 2:18 continued)

In this verse we meet the conception of Antichrist. Antichrist is a word which occurs only in John's letters in the New Testament ( 1 John 2:22; 1 John 4:3; 2 John 1:7); but it is the expression of an idea which is as old as religion itself.

From its derivation Antichrist can have two meanings. Anti ( G473) is a Greek preposition which can mean either against or in place of. Strategos ( G4755) is the Greek word for a commander, and antistrategos can mean either the hostile commander or the deputy commander. Antichrist can mean either the opponent of Christ or the one who seeks to put himself in the place of Christ. In this case the meaning will come to the same thing, but with this difference. If we take the meaning to be the one who is opposed to Christ, the opposition is plain. If we take the meaning to be the one who seeks to put himself in the place of Christ, Antichrist can be one who subtly tries to take the place of Christ from within the church and the Christian community. The one will be an open opposition; the other a subtle infiltration. We need not choose between these meanings, for Antichrist can act in either way.

The simplest way to think of it is that Christ is the incarnation of God and goodness, and Antichrist is the incarnation of the devil and evil.

We began by saying that this is an idea which is as old as religion itself; men have always felt that in the universe there is a power which is in opposition to God. One of its earliest forms occurs in the Babylonian legend of creation. According to it there was in the very beginning a primeval sea monster called Tiamat; this sea monster was subdued by Marduk but not killed; it was only asleep and the final battle was still to come. That mythical idea of the primeval monster occurs in the Old Testament again and again. There the monster is often called Rahab or the crooked serpent or leviathan. "Thou didst crush Rahab like a carcass," says the Psalmist ( Psalms 89:10). "His hand pierced the fleeing serpent," says Job ( Job 26:13). Isaiah speaking of the arm of the Lord, says, "Was it not thou that didst cut Rahab in pieces, that didst pierce the dragon?" ( Isaiah 51:9). Isaiah writes: "In that day the Lord with his hard and great and strong sword will punish leviathan the fleeing serpent, leviathan the twisting serpent, and he will slay the dragon that is in the sea" ( Isaiah 27:1). All these are references to the primeval dragon. This idea is obviously one which belongs to the childhood of mankind and its basis is that in the universe there is a power hostile to God.

Originally this power was conceived of as the dragon. Inevitably as time went on it became personalized. Every time there arose a very evil man who seemed to be setting himself against God and bent on the obliteration of his people, the tendency was to identify him with this anti-God force. For instance, about 168 B.C. there emerged the figure of Antiochus Epiphanes, King of Syria. He resolved on a deliberate attempt to eliminate Judaism from this earth. He invaded Jerusalem, killed thousands of Jews, and sold tens of thousands into slavery. To circumcise a child or to own a copy of the Law was made a crime punishable by instant death. In the Temple courts was erected a great altar to Zeus. Swine's flesh was offered on it. The Temple chambers were made into public brothels. Here was a cold-blooded effort to wipe out the Jewish religion. It was Antiochus whom Daniel called "The abomination that makes desolate" ( Daniel 11:31; Daniel 12:11). Here men thought was the anti-God force become flesh.

It was this same phrase that men took in the days of Mark's gospel when they talked of "The Abomination of Desolation"--"The Appalling Horror," as Moffatt translates it--being set up in the Temple ( Mark 13:14; Matthew 24:15). Here the reference was to Caligula, the more than half-mad Roman Emperor, who wished to set up his own image in the Holy of Holies in the Temple. It was felt that this was the act of anti-God incarnate.

In 2 Thessalonians 2:3-4, Paul speaks of "the man of sin," the one who exalts himself above all that is called God and all that is worshipped and who sets himself up in the very Temple of God. We do not know whom Paul was expecting, but again there is this thought of one who was the incarnation of everything which was opposed to God.

In Revelation there is the beast ( Revelation 13:1; Revelation 16:13; Revelation 19:20; Revelation 20:10). Here is very probably another figure. Nero was regarded by all as a human monster. His excesses disgusted the Romans and his savage persecution tortured the Christians. In due time he died; but he had been so wicked that men could not believe that he was really dead. And so there arose the Nero Redivivus, Nero resurrected, legend, which said that Nero was not dead but had gone to Parthia and would come with the Parthian hordes to descend upon men. He is the beast, the Antichrist, the incarnation of evil.

All down history there have been these identifications of human figures with Antichrist. The Pope, Napoleon, Mussolini, Hitler, have all in their day received this identification.

But the fact is that Antichrist is not so much a person as a principle, the principle which is actively opposed to God and which may well be thought of as incarnating itself in those men in every generation who have seemed to be the blatant opponents of God.

THE BATTLE OF THE MIND ( 1 John 2:18 continued)

John has a view of Antichrist which is characteristically his own. To him the sign that Antichrist is in the world is the false belief and the dangerous teaching of the heretics. The Church had been well forewarned that in the last days false teachers would come. Jesus had said, "Many will come in my name, saying, I am he; and they will lead many astray" ( Mark 13:6; compare Matthew 24:5). Before he left them, Paul had warned his Ephesian friends: "After my departure fierce wolves will come in among you, not sparing the flock. And from among your own selves will arise men, speaking perverse things, to draw away the disciples after them" ( Acts 20:29-30). The situation which had been foretold had now arisen.

But John had a special view of this situation. He did not think of Antichrist as one single individual figure but rather as a power of falsehood speaking in and through the false teachers. Just as the Holy Spirit was inspiring the true teachers and the true prophets, so there was an evil spirit inspiring the false teachers and the false prophets.

The great interest and relevance of this is that for John the battleground was in the mind. The spirit of Antichrist was struggling with the Spirit of God for the possession of men's minds. What makes this so significant is that we can see exactly this process at work today. Men have brought the indoctrination of the human mind to a science. We see men take an idea and repeat it and repeat it and repeat it until it settles into the minds of others and they begin to accept it as true simply because they have heard it so often. This is easier today than ever it was with so many means of mass communication--books, newspapers, wireless, television, and the vast resources of modern advertising. A skilled propagandist can take an idea and infiltrate it into men's minds until, all unaware, they are indoctrinated with it. We do not say that John foresaw all this but he did see the mind as the field of operations for Antichrist. He no longer thought in terms of a single demonic figure but in terms of a force of evil deliberately seeking to pervade men's minds; and there is nothing more potent for evil than that.

If there is one special task which confronts the Church today, it is to learn how to use the power of the media of mass communication to counteract the evil ideas with which the minds of men are being deliberately indoctrinated.

THE SIFTING OF THE CHURCH ( 1 John 2:19-21 )

2:19-21 They have gone out from among us but they are not of our number. If they had been of our number, they would have remained with us. But things have happened as they have happened, that it may be clearly demonstrated that all of them are not of us. But you have received anointing from the Holy One and you all possess knowledge. I have not written this letter to you because you do not know the truth, but because you do know it and because no lie comes from the truth.

As things have turned out, John sees in the Church a time of sifting. The false teachers had voluntarily left the Christian fellowship; and that fact had shown that they did not really belong there. They were aliens and their own conduct had shown it to be so.

The last phrase of 1 John 2:19 can have two meanings.

(i) It may mean, as in our translation: "All of them are not of us," or, as we might better put it, "None of them are from us." That is to say, however attractive some of them may be and however fine their teaching sounds, they are all alike alien to the Church.

(ii) It is just possible that what the phrase means is that these men have gone out from the Church to make it clear that "all who are in the Church do not really belong to it." As C. H. Dodd puts it: "Membership of the Church is no guarantee that a man belongs to Christ and not to Antichrist." As A. E. Brooke puts it although he does not agree that it is the meaning of the Greek "External membership is no proof of inward union." As Paul had it: "For not all who are descended from Israel belong to Israel" ( Romans 9:6). A time such as had come upon John's people had its value, for it sifted the false from the true.

In 1 John 2:20 John goes on to remind his people that all of them possess knowledge. The people who had gone out were Gnostics who claimed that there had been given to them a secret, special and advanced knowledge which was not open to the ordinary Christian. John reminds his people that in matters of faith the humblest Christian need have no feeling of inferiority to the most learned scholar. There are, of course, matters of technical scholarship, of language, of history, which must be the preserve of the expert; but the essentials of the faith are the possession of every man.

This leads John to his last point in this section. He writes to them, not because they did not know the truth, but because they did. Westcott puts it in this way: "The object of the apostle in writing was not to communicate fresh knowledge, but to bring into active and decisive use the knowledge which his readers already possessed." The greatest Christian defence is simply to remember what we know. What we need is not new truth, but that the truth which we already know become active and effective in our lives.

This is an approach which Paul continually uses. He writes to the Thessalonians: "But concerning love of the brethren you have no need to have any one write to you, for you yourselves have been taught by God to love one another" ( 1 Thessalonians 4:9). What they need is not new truth but to put into practice the truth they already know. He writes to the Romans: "I myself, am satisfied about you, my brethren, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. But on some points I have written to you very boldly by way of reminder, because of the grace given me by God" ( Romans 15:14-15). What they need is not so much to be taught as to be reminded.

It is the simple fact of the Christian life that things would be different at once if we would only put into practice what we already know. That is not to say that we never need to learn anything new; but it is to say that, even as we are, we have light enough to walk by if we would only use it.

THE MASTER LIE ( 1 John 2:22-23 )

2:22-23 Who is the liar but the man who denies that Jesus is the Anointed One of God? Antichrist is he who denies the Father and the Son. Anyone who denies the Son does not even have the Father; and everyone who acknowledges the Son has the Father also.

As someone has put it, to deny that Jesus is the Christ is the master lie, the lie par excellence; the lie of all lies.

John says that he who denies the Son has not the Father either. What lies behind that saying is this. The false teachers pleaded, "It may be that we have different ideas from yours about Jesus; but you and we do believe the same things about God." John's answer is that that is an impossible position; no man can deny the Son and still have the Father. How does he arrive at this view?

He arrives at it because no one who accepts New Testament teaching can arrive at any other. It is the consistent teaching of the New Testament and it is the claim of Jesus himself that apart from him no man can know God. Jesus said quite clearly that no man knows the Father except the Son and him to whom the Son reveals that knowledge ( Matthew 11:27; Luke 10:22). Jesus said, "He who believes in me, believes not in me but in him who sent me. And he who sees me sees him who sent me" ( John 12:44-45). When, toward the end, Philip said that they would be content if Jesus would only show them the Father, Jesus' answer was: "He who has seen me has seen the Father" ( John 14:6-9). It is through Jesus that men know God; it is in Jesus that men can approach God. If we deny Jesus' right to speak, if we deny his special knowledge and his special relationship to God, we can have no more confidence in what he says. His words become no more than the guesses which any good and great man could make. Apart from Jesus we have no secure knowledge of God; to deny him is at the same time to lose all grip of God.

Further, it is Jesus' claim that a man's reaction to him is, in fact, a reaction to God and that that reaction settles his destiny in time and in eternity. He said, "So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven" ( Matthew 10:32-33). To deny Jesus is to be separated from God, for on our reaction to Jesus our relationship to God depends.

To deny Jesus is indeed the master lie, for it is to lose entirely the faith and the knowledge which he alone makes possible.

We may say that there are three New Testament confessions of Jesus. There is the confession that he is the Son of God ( Matthew 16:16; John 9:35-38); there is the confession that he is Lord ( Php_2:11 ); and there is the confession that he is Messiah ( 1 John 2:22). The essence of every one of them is the affirmation that Jesus stands in a unique relationship to God; and to deny that relationship is to deny the certainty that everything Jesus said about God is true. The Christian faith depends on the unique relationship of Jesus to God. John is, therefore, right; the man who denies the Son has lost the Father, too.

THE UNIVERSAL PRIVILEGE ( 1 John 2:24-29 )

2:24-29 If that which you have heard from the beginning remains within you, you too will remain in the Son and in the Father. And this is the promise which he made to you eternal life. I am writing these things to you to warn you about those who are seeking to lead you astray. As for you, if that anointing which you have received from him remains in you, you have no need for anyone to teach you. But, as his anointing teaches you about all things and is true and is no lie, and as he has taught you, remain in him. And now, little children, remain in him, so that, if he appears, we may have confidence and not shrink in shame away from him at his coming. If you know that he is righteous, you must be aware that everyone who does righteousness is born of him.

John is pleading with his people to abide in the things which they have learned, for, if they do, they will abide in Christ. The great interest of this passage lies in an expression which John has already used. In 1 John 2:20 he has already spoken of the anointing which his people had had from the Holy One and through which all of them were equipped with knowledge. Here he speaks of the anointing which they have received and the anointing which teaches them all things. What is the thought behind this word anointing? We shall have to go back some distance in Hebrew thought to get at it.

In Hebrew thought and practice anointing was connected with three kinds of people. (i) Priests were anointed. The ritual regulation runs: "You shall take the anointing oil, and pour it on his (the priest's) head and anoint him" ( Exodus 29:7; compare Exodus 40:13; Leviticus 16:32). (ii) Kings were anointed. Samuel anointed Saul as king of the nation ( 1 Samuel 9:16; 1 Samuel 10:1). Later, Samuel anointed David as king ( 1 Samuel 16:3; 1 Samuel 16:12). Elijah was bidden to anoint Hazael and Jehu ( 1 Kings 19:15-16). Anointing was the symbol of coronation, as it still is. (iii) Prophets were anointed. Elijah was bidden to anoint Elisha as his successor ( 1 Kings 19:16). The Lord had anointed the prophet Isaiah to bring good tidings to the nation ( Isaiah 61:1).

Here, then, is the first significant thing. In the old days anointing had been the privilege of the chosen few, the priests, the prophets and the kings; but now it is the privilege of every Christian, however humble he may be. First, then, the anointing stands for the privilege of the Christian in Jesus Christ.

The High Priest was called The Anointed; but the supreme Anointed One was the Messiah. (Messiah, G3323 and compare H4899 and H4886, is the Hebrew for The Anointed One and Christos, G5547, is the Greek equivalent). So Jesus was supremely The Anointed One. The question then arose: when was he anointed? The answer which the Church always gave was that at his baptism Jesus was anointed with the Holy Spirit ( Acts 10:38).

The Greek world also knew of anointing. Anointing was one of the ceremonies of initiation into the Mystery Religions in which a man was supposed to gain special knowledge of God. We know that some at least of the false teachers claimed a special anointing which brought them a special knowledge of God. Hippolytus tells us how these false teachers said, "We alone of all men are Christians, who complete the mystery at the third portal and are anointed there with speechless anointing." John's answer is that it is the ordinary Christian who has the only true anointing, the anointing which Jesus gives.

When did that anointing come to the Christian and of what does it consist?

The first question is easy to answer. There was only one ceremony that all Christians passed through, and that was baptism; it was, indeed, in later days the standard practice at baptism to anoint Christians with holy oil, as Tertullian tells us.

The second question is not so easy. There are, in fact, two equally possible answers:

(i) It may be that the anointing means the coming of the Spirit upon the Christian in baptism. In the early Church that happened in the most visible way ( Acts 8:17). If in this passage we were to substitute the Holy Spirit for anointing we would get excellent sense.

(ii) But there is another possibility. 1 John 2:24 and 1 John 2:27 are almost exactly parallel in expression. In 1 John 2:24 we read: "Let what you have heard from the beginning abide in you." And in 1 John 2:27 we read: "But the anointing which you received from him abides in you." That which you have received from the beginning and the anointing are exactly parallel. Therefore, it may well be that the anointing which the Christian receives is the instruction in the Christian faith which is given him when he enters the Church.

It may well be that we do not need to choose between these two interpretations and that they are both present. This would mean something very valuable. It would mean that we have two tests by which to judge any new teaching offered to us. (i) Is it in accordance with the Christian tradition which we have been taught? (ii) Is it in accordance with the witness of the Holy Spirit speaking within?

Here are the Christian criteria of truth. There is an external test. All teaching must be in accordance with the tradition handed down to us in Scripture and in the Church. There is an internal test. All teaching must undergo the test of the Holy Spirit witnessing within our hearts.

ABIDING IN CHRIST ( 1 John 2:24-29 continued)

Before we leave this passage we must note two great and practical things in it.

(i) In 1 John 2:28, John urges his people to abide continually in Christ so that, when he does come back in power and glory, they may not shrink from him in shame. By far the best way to be ready for the coming of Christ is to live with him every day. If we do that, his coming will be no shock to us but simply the entry into the nearer presence of one with whom we have lived for long.

Even if we have doubts and difficulties about the physical Second Coming of Christ, this still remains true. For every man life will some day come to an end; God's summons comes to all to rise and bid this world farewell. If we have never thought of God and if Jesus has been but a dim and distant memory, that will be a summons to voyage into a frightening unknown. But if we have lived consciously in the presence of Christ, if day by day we have talked and walked with God, that will be a summons to come home and to enter into the nearer presence of one who is not a stranger but a friend.

(ii) In 1 John 2:29 John comes back to a thought which is never far from his mind. The only way in which a man can prove that he is abiding in Christ is by the righteousness of his life. The profession a man makes will always be proved or disproved by his practice.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 John 2:2

Propitiation -- appeasement, satisfaction.

Not our only -- His "propitiation" is not limited to a small group. cf. Titus 2:11.

Gill's Exposition of the Whole Bible

And he is the propitiation for our sins,.... For the sins of us who now believe, and are Jews:

and not for ours only; but for the sins of Old Testament saints, and of those who shall hereafter believe in Christ, and of the Gentiles also, signified in the next clause:

but also for [the sins] of the whole world; the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jews only, for John was a Jew, and so were those he wrote unto, but for the Gentiles also. Nothing is more common in Jewish writings than to call the Gentiles עלמא, "the world"; and

כל העולם, "the whole world"; and אומות העולם, "the nations of the world" l; :-; and the word "world" is so used in Scripture; see John 3:16; and stands opposed to a notion the Jews have of the Gentiles, that אין להן כפרה, "there is no propitiation for them" m: and it is easy to observe, that when this phrase is not used of the Gentiles, it is to be understood in a limited and restrained sense; as when they say n,

"it happened to a certain high priest, that when he went out of the sanctuary, כולי עלמא, "the whole world" went after him;''

which could only design the people in the temple. And elsewhere o it is said,

"amle ylwk, "the "whole world" has left the Misna, and gone after the "Gemara";''

which at most can only intend the Jews; and indeed only a majority of their doctors, who were conversant with these writings: and in another place p,

"amle ylwk, "the whole world" fell on their faces, but Raf did not fall on his face;''

where it means no more than the congregation. Once more, it is said q, when

"R. Simeon ben Gamaliel entered (the synagogue), כולי עלמא, "the whole world" stood up before him;''

that is, the people in the synagogue: to which may be added r,

"when a great man makes a mourning, כולי עלמא, "the whole world" come to honour him;''

i.e. a great number of persons attend the funeral pomp: and so these phrases, כולי עלמא לא פליגי, "the whole world" is not divided, or does not dissent s; כולי עלמא סברי, "the whole world" are of opinion t, are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" u, only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Luke 2:1; and so it is in this epistle, 1 John 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, 1 John 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will not pray for John 17:9, and consequently is not a propitiation for them. Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy and propitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfort would it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of the apostles and other saints, but for the sins of every individual in the world, even of these that are in hell? Would it not be natural for persons in such circumstances to argue rather against, than for themselves, and conclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that this might, and would be their case. In what sense Christ is a propitiation, John 17:9- :. The Jews have no notion of the Messiah as a propitiation or atonement; sometimes they say w repentance atones for all sin; sometimes the death of the righteous x; sometimes incense y; sometimes the priests' garments z; sometimes it is the day of atonement a; and indeed they are in the utmost puzzle about atonement; and they even confess in their prayers b, that they have now neither altar nor priest to atone for them; John 17:9- :.

l Jarchi in Isa. liii. 5. m T. Hieros. Nazir, fol. 57. 3. Vid. T. Bab. Succa, fol. 55. 2. n T. Bab. Yoma, fol. 71. 2. o T. Bab. Bava Metzia, fol. 33. 2. p T. Bab. Megilla, fol. 22. 2. q T. Bab. Horayot, fol. 13. 2. r Piske Toseph. Megilla, art. 104. s T. Bab. Cetubot, fol. 90. 2. & Kiddushin, fol. 47. 2. & 49. 1. & 65. 2. & Gittin, fol. 8. 1. & 60. 2. t T. Bab. Kiddushin, fol. 48. 1. u Maimon. Hilch. Tephilla, c. 11. sect. 16. w Zohar in Lev. fol. 29. 1. x Ib. fol. 24. 1. T. Hieros. Yoma, fol. 38. 2. y T. Bab. Zebachim, fol. 88. 2. & Erachin, fol. 16. 1. z T. Bab. Zebachim, ib. T. Hieros. Yoma, fol. 44. 2. a T. Bab. Yoma, fol. 87. 1. & T. Hieros. Yoma, fol. 45. 2, 3. b Seder Tephillot, fol. 41. 1. Ed. Amsterd.

Henry's Complete Commentary on the Bible

      1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:   2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

      These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

      1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not,1 John 2:1; 1 John 2:1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, c., 1 John 1:9; 1 John 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

      II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, c., 1 John 2:1; 1 John 2:1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as 1 John 3:9; 1 John 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come--to God, the Judge of all,Hebrews 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations:-- 1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins,1 John 2:2; 1 John 2:2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (1 John 2:2; 1 John 2:2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.