1 ยอห์น 2:6 วิจารณ์

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.

He that saith he abideth in him,.... As all do that are in him; once in Christ, and always in Christ; they are set as a seal on his arm and heart, which can never be removed; they are in his arms, and can never be plucked from thence; and are members of him, and can never be disunited from him: or dwelleth in him, as in Joh 6:56; that is, by faith; who under a sense of sin and danger have fled to Christ, as to a strong tower and place of defence, where they dwell safely, peaceably, pleasantly, and comfortably, enjoying whatever is necessary for them. The Syriac and Ethiopic versions read, "he that saith I am in him"; loved by him, chosen in him, united to him, a member of his, and have communion with him: ought himself also to walk even as he walked; as Christ walked, lived, and acted, so ought he; that is, to imitate him and follow him, as he has him for an example; not in his miraculous works in raising the dead, healing the sick, and walking upon the waters, &c. which were wrought as proofs of his deity and of his Messiahship, and not intended for imitation; nor in his mediatorial performances, as in his propitiatory sacrifice and advocacy; but in the exercise of grace, and duties of religion as a man, and in a private way; and may chiefly regard walking in love, as he walked, see Eph 5:2; and is what is in the following verses insisted on, namely, the new commandment of love to the brethren; which should be to all as his was, and, like his, constant and lasting; and, when the case requires, should be shown by laying down life for them. The "as" is not a note of equality, but of likeness; for it cannot be thought that saints should walk in that degree of perfection, in humility, patience, love, and in the exercise of every other grace, and in the discharge of duty, as Christ did; only that they should copy after him, and make his obedience and life the rule of theirs.

When, however, he turns their minds back to continence, ("But I will you all so to be,") "I think, moreover," he says, "I too have the Spirit of God; "in order that, if he had granted any indulgence out of necessity, that, by the Holy Spirit's authority, he might recall. But John, too, when advising us that "we ought so to walk as the Lord withal did," of course admonished us to walk as well in accordance with sanctity of the flesh (as in accordance with His example in other respects).

For you ought to know and to believe, and hold it for certain, that the day of affliction has begun to hang over our heads, and the end of the world and the time of Antichrist to draw near, so that we must all stand prepared for the battle; nor consider anything but the glory of life eternal, and the crown of the confession of the Lord; and not regard those things which are coming as being such as were those which have passed away. A severer and a fiercer fight is now threatening, for which the soldiers of Christ ought to prepare themselves with uncorrupted faith and robust courage, considering that they drink the cup of Christ's blood daily, for the reason that they themselves also may be able to shed their blood for Christ. For this is to wish to be found with Christ, to imitate that which Christ both taught and did, according to the Apostle John, who said, "He that saith he abideth in Christ, ought himself also so to walk even as He walked." Moreover, the blessed Apostle Paul exhorts and teaches, saying, "We are God's children; but if children, then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."

But there are some rich women, and wealthy in the fertility of means, who prefer their own wealth, and contend that they ought to use these blessings. Let them know first of all that she is rich who is rich in God; that she is wealthy who is wealthy in Christ; that those are blessings which are spiritual, divine, heavenly, which lead us to God, which abide with us in perpetual possession with God. But whatever things are earthly, and have been received in this world, and will remain here with the world, ought so to be contemned even as the world itself is contemned, whose pomps and delights we have already renounced when by a blessed passage we came to God, John stimulates and exhorts us, witnessing with a spiritual and heavenly voice. "Love not the world," says he, "neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is lust of the flesh, and the lust of the eyes, and the pride of life, which is not from the Father, but is of the lust of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, "I came down from heaven, not to do my own will, but the will of Him that sent me." But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church's mouth, "He that saith he abideth in Christ. ought himself also so to walk even as He walked." Therefore we must walk with equal steps; we must strive with emulous walk. Then the following of truth answers to the faith of our name, and a reward is given to the believer, if what is believed is also done.

But if we also, beloved brethren, are in Christ; if we put Him on, if He is the way of our salvation, who follow Christ in the footsteps of salvation, let us walk by the example of Christ, as the Apostle John instructs us, saying, "He who saith he abideth in Christ, ought himself also to walk even as He walked." Peter also, upon whom by the Lord's condescension the Church was founded, lays it down in his epistle, and says, "Christ suffered for us, leaving you an example, that ye should follow His steps, who did no sin, neither was deceit found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judged Him unjustly."

"He that saith he abideth in Him, ought himself also so to walk, even as He walked." How, brethren, what doth he advise us? "He that saith he abideth in Him," that is, in Christ, "ought himself also so to walk even as He walked." Haply the advice is this, that we should walk on the sea? That be far from us! It is this then, that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, "Father, forgive them, for they know not what they do." If, therefore, thou have learned to pray for thine enemy, thou walkest in the way of the Lord.

There are three ways that we dwell in God—by faith, by hope and by love. God dwells in us by patience and humility.

Our hope of eternal life is in him. He is the pattern of our patience. Otherwise we are using the likeness of a false profession if we do not follow the commands of him in whose name we glory. And these would not be burdensome to us and would free us from all dangers, if we would love only what he commands us to love.

"Whoever says he abides in him ought to walk in the same way in which he walked." However, since it happens that someone may convey precepts rightly and precisely, while their own affections are sluggish: this is far from God. Therefore, it is said that one who abides in God should also direct the paths of their own life according to Him.

Let us follow Christ’s footsteps with the entire effort of our minds. And so that we may deserve to come to the gate of his heavenly kingdom, let us seriously consider entering it by that course of action by which he proceeded when he was spending his life on earth.

Perfect love, he says, is proven by deeds. But since it happens that someone outwardly appears to observe the commandments correctly and precisely, yet his inner disposition is impure, which is why he is far from God, the apostle says that one who has drawn near to God must live as closeness to God requires.

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.

Abideth in him - He who not only professes to have known Christ, but also that he has communion with him, and abides in his favor, should prove the truth of his profession by walking as Christ walked; living a life of devotion and obedience to God, and of benevolence and beneficence to his neighbor. Thus Christ walked; and he has left us an example that we should follow his steps. To be in Christ, Jo1 2:5, is to be converted to the Christian faith, and to have received the remission of sins. To abide in Christ, Jo1 2:6, is to continue in that state of salvation, growing in grace, and in the knowledge of our Lord Jesus Christ.

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].

abideth--implying a condition lasting, without intermission, and without end. He that saith . . . ought--so that his deeds may be consistent with his words. even as he--Believers readily supply the name, their hearts being full of Him (compare Joh 20:15). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [LUTHER].