1 John 2:5 Komentář

Here the apostle encourages against sins of infirmity (Jo1 2:1, Jo1 2:2), shows the true knowledge and love of God (Jo1 2:3-6), renews the precept of fraternal love (Jo1 2:7-11), addresses the several ages of Christians (Jo1 2:12-14), warns against worldly love (Jo1 2:15-17), against seducers (Jo1 2:18, Jo1 2:19), shows the security of true Christians (Jo1 2:20-27), and advises to abide in Christ (Jo1 2:28, Jo1 2:29).

INTRODUCTION TO 1 JOHN 2 In this chapter the apostle comforts the saints under a sense of sin; urges them to an observance of the commandments of God, in imitation of Christ, particularly to the new commandment of brotherly love, and gives his reasons for it; dehorts them from the love of the world, and the things of it; cautions them against false teachers and antichrists, and exhorts them to abide in Christ, and persevere in the faith of him. He first declares that the end of his writing was to prevent their sinning; but supposing any should fall into sin through infirmity, he comforts them with the consideration of the advocacy of Christ, and of his being the propitiation for the sins both of Jews and Gentiles, Jo1 2:1, and whereas some persons might boast of their knowledge of Christ, and neglect his commands, he observes, that the keeping of them is the best evidence of true knowledge, and of the sincerity of their love to God, and of their being in Christ; and that such who show no regard to them are liars, and the truth is not in them; and such that profess to be in Christ and abide in him, ought to walk as they have him for an example, Jo1 2:3, and instances in a particular commandment, to love one another, which on different accounts is called an old and a new commandment, and which has been verified both in Christ and his people; for which a reason is given in the latter, the darkness being past, and the true light shining, Jo1 2:7, upon which some propositions are founded, as that he that professes to be in the light, and hates his brother, is in darkness to this very moment; and that he that loves his brother is evidently in the light, nor will he easily give or take offence; and that he that hates his brother is not only in darkness, but walks in it, being blinded by it, and so knows not whither he is going, Jo1 2:9, and this commandment of love the apostle writes to the saints, as distinguished into the several classes of fathers, young men, and children; and urges it on them from the consideration of the blessings of grace peculiar to them; as ancient knowledge to fathers, strength and victory to young men, knowledge of the Father, and remission of sins, to children, Jo1 2:12, and then he dissuades from the love of worldly things, seeing the love of them is not consistent with the love of God; and seeing the things that are in it are vain and sinful, and are not of God, but of the world; and since the world and its lust pass away, when he that does the will of God abides for ever, Jo1 2:15, he next observes unto them, that there were many antichrists in the world; which was an evidence of its being the last time; and these he describes as schismatics and apostates from the Christian churches, Jo1 2:18, but as for the saints he writes to, they were of another character, they were truly Christians, having an anointing from the Holy One, by which they knew all things; nor did the apostle write to them as ignorant, but as knowing persons, and able to distinguish between truth and error, Jo1 2:20, and then he goes on with his description of antichristian liars, showing that they were such who denied Jesus to be the Messiah, and the relation that is between the Father and the Son, Jo1 2:22, and closes the chapter with an exhortation to perseverance in the doctrine of Christ; since it was what they had heard from the beginning, and since by so doing they would continue in the Father and in the Son, and besides had the promise of eternal life, Jo1 2:24, and indeed this was the main thing in view in writing to them concerning seducers, to preserve them from them, though indeed this was in a great measure needless, since the anointing they had received abode in them; and taught them all things, and according as they regarded its teaching they would abide in Christ, Jo1 2:26, to which he exhorts them from the consideration of that boldness and confidence it would give them at his appearance, who they must know is righteous, and so that everyone that doth righteousness is born of him, Jo1 2:28.

But whoso keepeth his word,.... Either the word of the Gospel, and the truths of it, who receives it in love, cordially embraces and retains it, and will by no means part with it, but holds it fast, and stands fast in it; or the precepts and ordinances of the word, who loves these, and esteems them above fine gold, and concerning all things to be right, and observes them as they should be: in him verily is the love of God perfected: not the love wherewith God loves him, for that is perfect in himself, and admits of no degrees, and cannot be more or less in his heart, and is entirely independent of the obedience of men, or any works of theirs; it is true indeed the manifestations of this love to the saints are imperfect, and may be more and greater, and greater manifestations of love are promised to such that love Christ, and keep his commandments, Joh 14:21; but here it is to be understood not actively, but passively, of the love wherewith God is loved by his people; and intends not the absolute perfection of it in them, in whom it often waxes cold, and is left, or the fervour of it abated, but the sincerity and reality of it; for by keeping the word of God, both his truths and his ordinances, it is clearly seen that their love to him is without dissimulation, and is not in tongue only, but in deed and in truth:, now it is not the keeping of the word of God that causes this love, or makes it perfect or sincere, for it is a fruit of the Spirit, and is owing to the grace of God; but love, on the other hand, is the cause of keeping of the word; and the latter being a consequent and an effect of the former, is the evidence of it, of the truth and sincerity of it: hereby know we that we are in him: in Christ, not merely nominally, or by profession, as all that name the name of Christ, and are in a Gospel church state, may be said to be; but really, first secretly, through the love of Christ, the election of God, and the covenant of grace, and then openly, in conversion and the effectual calling, through believing in Christ, when the saints appear to be in him as branches in the vine; and which is known by their fruits, as here, by keeping the word, and doing the commandments of Christ, which do not put a man into Christ, but only show that he is there; for a man's being in Christ is owing to the grace of God; this is the first thing done in grace, Co1 1:30.

"But whoever keeps His word, in him verily is the love of God perfected: hereby know we that we are in Him," - by faith and love.

"In this we know that we are in Him, if in Him we be perfected." Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal weal, is good; but though that fail, let the soul be safe. Dost thou wish life to any that is thy friend? Thou doest well. Dost thou rejoice at the death of thine enemy? Thou doest ill. But haply both to thy friend the life thou wishest him is not for his good, and to thine enemy the death thou rejoicest at hath been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love thine enemies as to wish them to become thy brethren; so love thine enemies as that they may be called into thy fellowship. For so loved He who, hanging on the cross, said, "Father, forgive them, for they know not what they do." For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might.

The person who really loves God keeps his commandments and by so doing realizes that he knows the love of God. Our obedience results in his love.

Love sustains all those who try to put God’s commandments into practice.

"But whoever keeps his word, in him truly the love of God is perfected. By this we know that we are in him." Therefore, whoever knows God is also known by Him, either having become a partner with God and united with God; and in this, the love of God is evident, through which love he will have the perfection that is in God, and by this, he will judge his closeness to God. For perfect love is indeed exhibited through works.

But whoever keeps His word, etc. Therefore, truly the one who keeps God's commandments and proves by his love has true knowledge of God. For to know God is to love Him. For whoever does not love Him clearly shows that he does not know how lovable He is. And he has not learned to taste and see how sweet and pleasant the Lord is, who does not strive continuously to please Him through intent devotion.

By this we know that we are in Him, etc. That is, through excessive love, even to pray for enemies, just as He did, saying, "Father, forgive them" (Luke XXIII). Also, to despise all the favorable aspects of the world with a strong mind, to willingly endure insults and reproaches, just as He said: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Luke IX).

And from the contrary he confirms the same thing, employing the most complete proof.

He exhorts them not to sin; yet encourages those who may have fallen, by the hope of mercy through Christ, who is a propitiation for the sins of the whole world, Jo1 2:1, Jo1 2:2. He who knows God keeps his commandments; and he who professes to abide in Christ ought to walk as Christ walked, Jo1 2:3-6. The old and new commandment, that we should walk in the light, and love the brethren, Jo1 2:7-11. The apostle's description of the different states in the family of God; little children, young men, and fathers; and directions to each, Jo1 2:12-15. A statement of what prevails in the world, Jo1 2:16, Jo1 2:17. Cautions against antichrists, Jo1 2:18-23. Exhortations to persevere in what they had received, and to continue to follow that anointing of the Divine Spirit, by which they could discern all men, and know all things necessary to their salvation, and proper to prepare them for eternal glory, Jo1 2:24-29.

But whoso keepeth his word - Conscientiously observes his doctrine, the spirit and letter of the religion of Christ. Is the love of God perfected - The design of God's love in sending Jesus Christ into the world to die for the sin of man τετελειωται, is accomplished, in that man who receives the doctrine, and applies for the salvation provided for him. This seems to be the meaning of the apostle. That we are in him - That we have entered into his spirit and views, received his salvation, have been enabled to walk in the light, and have communion with him by the Holy Spirit.

THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED. (1Jo. 2:1-29) (Jo1 5:18.) My little children--The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on Jo1 2:12). these things-- (Jo1 1:6-10). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [ALFORD]). In order to "walk in the light" (Jo1 1:5, Jo1 1:7), the first step is confession of sin (Jo1 1:9), the next (Jo1 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL]. And, &c.--connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin. we have an advocate--Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone. advocate--Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer. righteous--As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER].

Not merely repeating the proposition, Jo1 2:3, or asserting the merely opposite alternative to Jo1 2:4, but expanding the "know Him" of Jo1 2:3, into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in Jo1 2:3. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection. his word--His word is one (see on Jo1 1:5), and comprises His "commandments," which are many (Jo1 2:3). hereby--in our progressing towards this ideal of perfected love and obedience. There is a gradation: Jo1 2:3, "know Him"; Jo1 2:5, "we are in Him"; Jo1 2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [BENGEL].