1 John 2:24 Ulasan

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.

Let that therefore abide in you,.... Meaning the word of God, 1Jo_2:14; the Gospel of Christ, which there was reason to believe had a place in their hearts, and which they had embraced and professed; and therefore the apostle exhorts them to perseverance in it; and particularly not to let go the doctrine concerning the Father and the Son, and this their relation to each other, which is the foundation of the doctrine of the Trinity, and of the distinct personality of Father, Son, and Spirit; the contrary to which leaves the three without either name, or distinction from each other: the arguments to enforce this exhortation follow, which ye have heard from the beginning; they had heard it not externally only, but internally; they had hearkened to it, and from the heart obeyed it; they had mixed it with faith, and received the love of it; they had heard it from the apostles of Christ, who were eye and ear witnesses of the word; and this they had heard at the first preaching of the Gospel to them, at the first of their conversion: the apostles of Christ began their ministry with the sonship of Christ, and greatly insisted on it, in it, and required a profession of it before baptism, and which was made in order to it; and these believers had been baptized in the name of the Father, and of the Son, as standing in such a relation to each other; see Act_9:20; and therefore ought not to relinquish this truth, and receive a new and upstart notion: and for further encouragement to continue in it, it is added, if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father; as those that are once in either always will; what is here said is not either the cause or condition of men being in the Father, and in the Son, or of their continuance in them, but is descriptive of the persons that are in them, and is an open and manifest evidence of their being and continuance in them. Such are in union with Christ, and at times enjoy sensible communion with him, and shall never be finally and totally removed from it; they are in the love of Christ, from whence there is no separations, and in the arms and hands of Christ, out of which none can pluck them; and they abide by him in the exercise of faith and love, and cleave unto him with full purpose of heart, and will hold on and out, professing his name to the end: and they are, and abide in the love of God the Father, which is from everlasting to everlasting; and in the covenant of his grace, which is sure and inviolable; and in the participation of all the blessings and promises of it, among which, the following one, eternal life, is a principal one.

"Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall abide in you, ye also shall abide in the Son, and in the Father. And this is the promise that He hath promised us." For haply thou mightest ask about the wages, and say, Behold, "that which I have heard from the beginning I keep safe in me, I comply therewith; perils, labors, temptations, for the sake of this continuance, I bear up against them all: with what fruit? what wages? what will He hereafter give me, since in this world I see that I labor among temptations? I see not here that there is any rest: mere mortality weigheth down the soul, and the corruptible body presseth it down to lower things: but I bear all things, that "that which I have heard from the beginning" may "remain" in me; and that I may say to my God, "Because of the words of Thy lips have I kept hard ways." Unto what wages then? Hear, and faint not. If thou wast fainting in the labors, upon the promised wages be strong. Where is the man that shall work in a vineyard, and shall let slip out of his heart the reward he is to receive? Suppose him to have forgotten, his hands fail. The remembrance of the promised wages makes him persevering in the work: and yet he that promised it is a man who can deceive thine expectation. How much more strong oughtest thou to be in God's field, when He that promised is the Truth, Who can neither have any successor, nor die, nor deceive him to whom the promise was made!

"Therefore, let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, then you will remain in the Son and in the Father." Therefore, John says this: but you, let what you have heard from the beginning, namely the divine teaching about Christ, remain in you. The name means, "Let it remain in you." "For if what you heard from the beginning remains in you, you will also remain in the Son and in the Father." This is, you will be his partners.

Rejecting ungodliness, John goes on to teach the doctrine of godliness and to encourage his listeners to accept it, saying that by it they will have fellowship with both the Father and the Son, as well as the promise of eternal life.

That which you have heard from the beginning, let it remain in you, etc. He says, follow with all your heart that faith, those doctrines which you have received from the voice of the apostles from the earliest times of the nascent Church. For these alone are what make you partakers of divine grace. And if anyone says to you, "Behold, here is Christ, behold, there he is," do not believe it. For false prophets will arise, as the Lord foretold (Mark XIII). And you, he says, will remain in the Son and in the Father. He places the Son first, because as the Son himself says: "No one comes to the Father except through the Son" (John XIV); no one will see the glory of divine exaltation except he who is reborn through the sacraments of the humanity which the Son assumed. Or surely he named the Son first and then the Father for the reason that the Arians may not say that the Son should be believed to be lesser than the Father because he has never found to be named before the Father.

So that after the apostle had said the foregoing, no one would think that he ascribes the knowledge of this to himself alone and therefore boasts of it before the other believers, he fittingly adds: "and you have an anointing." He speaks as if to say: but why do I discuss this with you, as though you did not know it? No, you yourselves know this. For at holy baptism you received the sacred anointing, and through it the Holy Spirit. If this is so, then know that I have written to you about this not as to those who do not know, but as to those who know that it is now the last time, that antichrists are powerfully at work, that everything is full of lies. Since falsehood has multiplied, I said that many antichrists have appeared. For if Christ is the truth (John 14:6), and you, having come to know Him, have the truth in yourselves, then obviously the liar who opposes the truth, that is, Christ, is the antichrist. And who is the liar? The one who says that Jesus is not the Christ. Thus the most vile Simon babbled that Jesus is one thing and Christ another — Jesus being the one born of the Virgin Mary, and Christ being the one who descended from heaven at the Jordan. Therefore, whoever agrees with this lie is an antichrist. A liar and antichrist is also the one who denies the Father and the Son. For certain heretics (from whom the accursed Valentinus descended) said that the nameless Father is one thing, and the one called the Father of Christ is another. These same people also deny the Son when they say that He is a mere man and not God by nature, God from God. Therefore the apostle adds: "whoever denies the Son does not have the Father either." The Jews, for example, deny the Son and claim for themselves the knowledge of the Father. But let them know that they have not yet come to know the Father either; for if they had known Him, they would have known the Son as well, because He is the Father of the Only-begotten Son also. The followers of Simon babbled the same things. Such are the opinions of the heretics. But you, keep within yourselves what you heard from the beginning, namely, that Christ is God; for this is what the words mean: "let it abide in you." If what you heard from the beginning abides in you, then you also will abide in the Son and in the Father, that is, you will be in communion with Him. For His promise is this: "As You, Father, are in Me, and I in You, so let them also be one in Us" (John 17:21); and again: that they may have eternal life, "and this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (John 17:3).

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.

Let that therefore abide in you - Continue in the doctrines concerning the incarnation, passion, death, resurrection, ascension, and intercession of the Lord Jesus, which you have heard preached from the beginning by us his apostles. Ye also shall continue in the Son, and in the Father - Ye who are preachers shall not only be acknowledged as ministers of the Church of Christ, but be genuine children of God, by faith in the Son of his love; and ye all, thus continuing, shall have fellowship with the Father and with the Son.

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].

Let that--truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (Jo1 3:9). ye--in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (Jo1 2:23). from the beginning--from the time of your first hearing the Gospel. remain--Translate as before, "abide." ye also--in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare Jo1 2:27, "the anointing abideth in you . . . ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.