07400
 \\We write\\ (\\graphomen hˆmeis\\). Literary plural present active
 indicative of \\graph“\\, which see in the singular in
 # 2:12-14
 \\May be fulfilled\\ (\\ˆi peplˆr“menˆ\\). Periphrastic perfect passive
 subjunctive of \\plˆro“\\, stressing the state of completion in the
 purpose (\\hina\\), remain full, precisely as in
 # Joh 16:24
 See aorist subjunctive in
 # Joh 15:11
 and perfect indicative in
 # Joh 17:13
 The MSS. differ as often between \\hˆm“n\\ (our) and \\hum“n\\ (your).

07401
 \\And\\ (\\kai\\). Mutual fellowship depends on mutual knowledge
 (Westcott). \\Message\\ (\\aggelia\\). Old word (from \\aggelos\\,
 messenger), in N.T. only here and
 # 3:11
 and note \\ap' autou\\ (from God like \\apaggell“\\ in verse
 # 3
 and \\anaggellomen\\, to announce, to disclose, here as in
 # Joh 4:25
 \\God is light\\ (\\ho theos ph“s estin\\). Precisely so the \\Logos\\ is
 light
 # Joh 1:4-9
 and what Jesus claimed to be
 # Joh 8:12
 John repeats it in negative form as he often does
 # Joh 1:3

07402
 \\If we say\\ (\\ean eip“men\\). Condition of third class with \\ean\\ and
 second aorist (ingressive, up and say) active subjunctive.
 Claiming fellowship with God (see verse
 # 3
 involves walking in the light with God (verse
 # 5
 and not in the darkness (\\skotos\\ here, but \\skotia\\ in
 # Joh 1:5
 See
 # 2:11
 also for \\en tˆi skotiƒi peripate“\\. \\We lie\\ (\\pseudometha\\). Present
 middle indicative, plain Greek and plain English like that about
 the devil in
 # Joh 8:44
 \\Do not the truth\\ (\\ou poioumen tˆn alˆtheian\\). Negative statement
 of the positive \\pseudometha\\ as in
 # Joh 8:44
 See
 # Joh 3:21
 for "doing the truth," like
 # Ne 9:33

07403
 \\If we walk\\ (\\ean peripat“men\\). Condition of third class also with
 \\ean\\ and present active subjunctive (keep on walking in the light
 with God). \\As he\\ (\\h“s autos\\). As God is light (verse
 # 5
 and dwells in light unapproachable
 # 1Ti 6:16
 \\One with another\\ (\\met' allˆl“n\\). As he has already said in verse
 # 3
 But we cannot have fellowship with one another unless we have it
 with God in Christ, and to do that we must walk in the light with
 God. \\And the blood of Jesus his Son cleanseth us from all sin\\
 (\\kai to haima Iˆsou tou huiou autou katharizei hˆmƒs apo pƒsˆs\\
 \\hamartias\\). This clause with \\kai\\ in true Johannine style is
 coordinate with the preceding one. Walking in the light with God
 makes possible fellowship with one another and is made possible
 also by the blood of Jesus (real blood and no mere phantom,
 atoning blood of the sinless Son of God for our sins). John is
 not ashamed to use this word. It is not the mere "example" of
 Jesus that "cleanses" us from sin. It does cleanse the conscience
 and life and nothing else does
 # Heb 9:13; Tit 2:14
 See in verse
 # 9
 both forgiveness and cleansing. Cf.
 # 1Jo 3:3

07404
 \\If we say\\ (\\ean eip“men\\). See verse
 # 6
 \\We have no sin\\ (\\hamartian ouk echomen\\). For this phrase see
 # Joh 9:41; 15:22,24
 That is, we have no personal guilt, no principle of sin. This
 some of the Gnostics held, since matter was evil and the soul was
 not contaminated by the sinful flesh, a thin delusion with which
 so-called Christian scientists delude themselves today. \\We\\
 \\deceive ourselves\\ (\\heautous plan“men\\). Present active indicative
 of \\plana“\\, to lead astray. We do not deceive others who know us.
 Negative statement again of the same idea, "the truth is not in
 us."

07405
 \\If we confess\\ (\\ean homolog“men\\). Third-class condition again with
 \\ean\\ and present active subjunctive of \\homologe“\\, "if we keep on
 confessing." Confession of sin to God and to one another
 # Jas 5:16
 is urged throughout the N.T. from John the Baptist
 # Mr 1:5
 on. \\Faithful\\ (\\pistos\\). Jesus made confession of sin necessary to
 forgiveness. It is God's promise and he is "righteous" (\\dikaios\\).
 \\To forgive\\ (\\hina aphˆi\\). Sub-final clause with \\hina\\ and second
 aorist active subjunctive of \\aphiˆmi\\. \\And to cleanse\\ (\\kai\\
 \\hagiasˆi\\). So again with \\hina\\ and the first aorist active
 subjunctive of \\kathariz“\\ (verse
 # 7

07406
 \\If we say\\ (\\ean eip“men\\). As in verses
 # 6,8
 \\We have not sinned\\ (\\ouch hamartˆkamen\\). Perfect active indicative
 of \\hamartan“\\. This is a denial of any specific acts of sin, while
 in verse
 # 8
 we have the denial of the principle of sin. David Smith observes
 that the claim to personal perfectionism has two causes, one the
 stifling of conscience in making God a liar (\\pseustˆn\\, the word
 used of the devil by Jesus in
 # Joh 8:44
 and the other ignorance of God's word, which is not in us, else
 we should not make such a claim.

07407
 \\My little children\\ (\\teknia mou\\). Tender tone with this diminutive
 of \\teknon\\ (child), again in
 # 2:12; 3:18
 but \\paidia\\ in
 # 2:14
 John is now an old man and regards his readers as his little
 children. That attitude is illustrated in the story of his visit
 to the robber to win him to Christ. \\That ye may not sin\\ (\\hina mˆ\\
 \\hamartˆte\\). Purpose (negative) clause with \\hina mˆ\\ and the second
 aorist (ingressive, commit sin) active subjunctive of \\hamartan“\\,
 to sin. John has no patience with professional perfectionists
 # 1:8-10
 but he has still less with loose-livers like some of the Gnostics
 who went to all sorts of excesses without shame. \\If any man sin\\
 (\\ean tis hamartˆi\\). Third-class condition with \\ean\\ and second
 aorist (ingressive) active subjunctive again, "if one commit
 sin." \\We have\\ (\\echomen\\). Present active indicative of \\ech“\\ in the
 apodosis, a present reality like \\echomen\\ in
 # 2Co 5:1
 \\An advocate\\ (\\paraklˆton\\).
 See note on "Joh 14:16"
 See note on "Joh 14:26"
 See note on "Joh 15:26"
 See note on "Joh 16:7"
  for this word, nowhere else in the N.T. The Holy Spirit is God's
 Advocate on earth with men, while Christ is man's Advocate with
 the Father (the idea, but not the word, in
 # Ro 8:31-39; Heb 7:25
 As \\dikaios\\ (righteous) Jesus is qualified to plead our case and
 to enter the Father's presence
 # Heb 2:18

07408
 \\And he\\ (\\kai autos\\). He himself in his own person, both priest and
 sacrifice
 # Heb 9:14
 \\The propitiation\\ (\\hilasmos\\). Late substantive from \\hilaskomai\\
 # Lu 18:13; Heb 2:17
 in LXX, Philo, Plutarch, in N.T. only here and
 # 4:10
 Christ himself is the means of propitiation for (\\peri\\ concerning)
 our sins. See \\hilastˆrion\\ in
 # Ro 3:15
 \\For the whole world\\ (\\peri holou tou kosmou\\). It is possible to
 supply the ellipsis here of \\t“n hamarti“n\\ (the sins of) as we
 have it in
 # Heb 7:27
 but a simpler way is just to regard "the whole world" as a mass
 of sin
 # 5:19
 At any rate, the propitiation by Christ provides for salvation
 for all
 # Heb 2:9
 if they will only be reconciled with God
 # 2Co 5:19-21

07409
 \\Hereby\\ (\\en tout“i\\). See this phrase also in
 # 2:5; 3:16,19,24; 4:2,13; 5:2
 That is explained by the \\ean\\ clause, "if we keep his commandments
 " (\\ean tˆr“men\\, condition of the third class, \\ean\\ with present
 active subjunctive, "if we keep on keeping"), the clause itself
 in apposition with \\tout“i\\ (locative case). \\Know we that we know\\
 \\him\\ (\\ginoskomen hoti egn“kamen auton\\). "Know we that we have come
 to know and still know him," \\egn“kamen\\ the perfect active
 indicative of \\gin“sk“\\. The Gnostics boasted of their superior
 knowledge of Christ, and John here challenges their boast by an
 appeal to experimental knowledge of Christ which is shown by
 keeping his (\\autou\\, Christ's) commandments, thoroughly Johannine
 phrase (12 times in the Gospel, 6 in this Epistle, 6 in the
 Apocalypse).

07410
 \\I know him\\ (\\Egn“ka auton\\). Perfect active indicative with
 recitative \\hoti\\ like quotation marks just before it. This is one
 of the pious platitudes, cheap claptrap of the Gnostics, who
 would bob up in meetings with such explosions. John punctures
 such bubbles with the sharp addition "and keepeth not" (\\ho mˆ\\
 \\tˆr“n\\, present active linear participle). "The one who keeps on
 saying: 'I have come to know him,' and keeps on not keeping his
 commandments is a liar" (\\pseustˆs\\, just like Satan,
 # Joh 8:44
 and like
 # 1Jo 1:8,10
 followed by the negative statement as in
 # 1:8,10
 There is a whip-cracker effect in John's words.

07411
 \\But whoso keepeth\\ (\\hos d' an tˆrˆi\\). Indefinite relative clause
 with modal \\an\\ and the present active subjunctive, "whoever keeps
 on keeping." \\Verily\\ (\\alˆth“s\\). Truly, of a truth. This prize is
 open to all, not confined to a few initiated Gnostic
 intellectuals or pneumatics. \\Hath the love of God been perfected\\
 (\\hˆ agapˆ tou theou tetelei“tai\\). Perfect passive indicative of
 \\teleio“\\, stands completed. Probably objective genitive, our love
 for God, which is realized in absolute obedience (Brooke).
 \\Hereby\\ (\\en tout“i\\). That is by continuous keeping of Christ's
 commandments, not by loud talk and loose living.

07412
 \\Himself also to walk\\ (\\kai autos peripatein\\). Present active
 infinitive after \\opheilei\\ (ought), "Himself also to keep on
 walking," a continuous performance, not a spasmodic spurt. \\Even\\
 \\as he walked\\ (\\kath“s ekeinos periepatˆsen\\). Constative aorist
 active indicative summing up the life of Christ on earth with the
 emphatic use of the demonstrative \\ekeinos\\ in reference to Christ
 as in
 # 3:3,5,7,16; 4:17; Joh 7:11; 9:12,28; 19:21

07413
 \\Beloved\\ (\\agapˆtoi\\). First instance of this favourite form of
 address in these Epistles
 # 3:2,21; 4:1,7; 3Jo 1,2,5,11
 \\No new commandment\\ (\\ouk entolˆn kainˆn\\). Not novel or new in kind
 (\\kainˆn\\ as distinct from \\neos\\, new in time, for which distinction
 see
 # Lu 5:33-38
 \\But an old commandment\\ (\\all' entolˆn palaian\\). Ancient as opposed
 both to \\kainos\\ and \\neos\\. The Mosaic law taught love for one's
 neighbours and Christ taught love even of enemies. \\Which ye had\\
 (\\hˆn eichete\\). Imperfect active, reaching back to the beginning
 of their Christian lives (\\ap' archˆs\\). They had heard it
 expressly from Jesus
 # Joh 13:34
 who, however, calls it "a new commandment."

07414
 \\Again a new commandment\\ (\\palin entolˆn kainˆn\\). Paradox, but
 truth. Old in teaching (as old as the story of Cain and Abel,
 3:11f.), but new in practice. For this use of \\palin\\ for a new
 turn see
 # Joh 16:28
 To walk as Christ walked is to put in practice the old
 commandment and so make it new (ever new and fresh), as love is
 as old as man and fresh in every new experience. \\True in him and\\
 \\in you\\ (\\alˆthes en aut“i kai en humin\\). This newness is shown
 supremely in Christ and in disciples when they walk as Jesus did
 (verse
 # 6
 \\Because\\ (\\hoti\\). Explanation of the paradox. \\Is passing away\\
 (\\paragetai\\). Present middle indicative of \\parag“\\, old verb, to
 lead by, to go by (intransitive), as in
 # Mt 20:30
 Night does pass by even if slowly. See this verb in verse
 # 17
 of the world passing by like a procession. \\True\\ (\\alˆthinon\\).
 Genuine, reliable, no false flicker. \\Already shineth\\ (\\ˆdˆ\\
 \\phainei\\). Linear present active, "is already shining" and the
 darkness is already passing by. Dawn is here. Is John thinking of
 the second coming of Christ or of the victory of truth over
 error, of light over darkness (cf.
 # Joh 1:5-9
 the slow but sure victory of Christ over Satan as shown in the
 Apocalypse? See
 # 1:5

07415
 \\And hateth his brother\\ (\\kai ton adelphon autou mis“n\\). Sharp
 contrast between the love just described and hate. The only way
 to walk in the light
 # 1:7
 is to have fellowship with God who is light
 # 1:3,5
 So the claim to be in the light is nullified by hating a brother.
 \\Even until now\\ (\\he“s arti\\). Up till this moment. In spite of the
 increasing light and his own boast he is in the dark.

07416
 \\Abideth\\ (\\menei\\). Present active indicative, continues in the
 light and so does not interrupt the light by hating his brother.
 \\Occasion of stumbling\\ (\\skandalon\\).
 See note on "Mt 13:41"
 See note on "Mt 16:23"
  for this interesting word. It is a stumbling block or trap
 either in the way of others (its usual sense), as in
 # Mt 18:7
 or in one's own way, as is true of \\proskopt“\\ in
 # Joh 11:9
 and in verse
 # 11
 here. But, as Westcott argues, John may very well have the usual
 meaning here and the other in verse
 # 11

07417
 \\Blinded\\ (\\etuphl“sen\\). First aorist active indicative of \\tuphlo“\\,
 the very verb and form used in
 # 2Co 4:4
 of the god of this age to keep men from beholding the
 illumination of the gospel of the glory of Christ who is the
 image of God. The first part of the verse repeats verse
 # 9
 but adds this vivid touch of the blinding power of darkness. In
 the Mammoth Cave of Kentucky the fish in Echo River have
 eye-sockets, but no eyes.

07418
 \\I write\\ (\\graph“\\). Present active indicative, repeated three
 times, referring to this Epistle. For "the name" see
 # 3:23; 3Jo 1:7
 They were loyal to the name of Christ
 # Mt 10:22
 \\Are forgiven\\ (\\aphe“ntai\\). Doric perfect passive indicative of
 \\aphiˆmi\\ (seen also in
 # Lu 5:20,23
 for the usual \\apheintai\\. \\Teknia\\ (little children) probably
 includes all, as in verse
 # 1

07419
 \\Fathers\\ (\\pateres\\). Those mature believers with long and rich
 experience (\\egn“kate\\, ye have come to know and still know). \\Him\\
 \\which is from the beginning\\ (\\ton ap' archˆs\\). See
 # 1:1
 as explaining this crisp description of the Word of life (cf.
 # Joh 1:1-18
 \\Young men\\ (\\neaniskoi\\). The younger element in contrast to the
 fathers, full of vigor and conflict and victory. \\Ye have overcome\\
 \\the evil one\\ (\\nenikˆkate ton ponˆron\\). Perfect active indicative
 of \\nika“\\, a permanent victory after conflict. The masculine
 article \\ton\\ shows that the prince of darkness is the one defeated
 in this struggle, the devil plain in
 # 3:8,10
 # Joh 8:44; 13:2

07420
 \\I have written\\ (\\egrapsa\\). Repeated three times. Epistolary aorist
 referring to this Epistle, not to a previous Epistle. Law (_Tests
 of Life_, p. 309) suggests that John was interrupted at the close
 of verse
 # 13
 and resumes here in verse
 # 14
 with a reference to what he had previously written in verse
 # 13
 But that is needless ingenuity. It is quite in John's style to
 repeat himself with slight variations. \\The Father\\ (\\ton patera\\).
 The heavenly Father as all of God's children should come to know
 him. He repeats from verse
 # 13
 what he said to "fathers." To the young men he adds \\ischuroi\\
 (strong) and the word of God abiding in them. That is what makes
 them powerful (\\ischuroi\\) and able to gain the victory over the
 evil one.

07421
 \\Love not the world\\ (\\mˆ agapƒte ton kosmon\\). Prohibition with \\mˆ\\
 and the present active imperative of \\agapa“\\, either stop doing it
 or do not have the habit of doing it. This use of \\kosmos\\ is
 common in John's Gospel
 # 1:10; 17:14
 and appears also in
 # 1Jo 5:19
 In epitome the Roman Empire represented it. See it also in
 # Jas 4:4
 It confronts every believer today. \\If any man love\\ (\\ean tis\\
 \\agapƒi\\). Third-class condition with \\ean\\ and present active
 subjunctive of \\agapa“\\ (same form as indicative), "if any keep on
 loving the world." \\The love of the Father\\ (\\hˆ agapˆ tou patros\\).
 Objective genitive, this phrase only here in N.T., with which
 compare "love of God" in
 # 2:5
 In antithesis to love of the world.

07422
 \\All that\\ (\\pƒn to\\). Collective use of the neuter singular as in
 # 5:4
 like \\pƒn ho\\ in
 # Joh 6:37,39
 Three examples, not necessarily covering all sins, are given in
 the nominative in apposition with \\pƒn to\\. "The lust of the flesh"
 (\\hˆ epithumia tˆs sarkos\\, subjective genitive, lust felt by the
 flesh) may be illustrated by
 # Mr 4:19; Ga 5:17
 So the genitive with \\hˆ epithumia t“n ophthalm“n\\ (the lust of the
 eyes) is subjective, lust with the eyes as organs as shown by
 Jesus in
 # Mt 5:28
 The use of the "movies" today for gain by lustful exhibitions is
 a case in point. For \\alazoneia\\
 See note on "Jas 4:16"
 , the only other N.T. example. \\Alaz“n\\ (a boaster) occurs in
 # Ro 1:30; 2Ti 3:2
 \\Bios\\ (life) as in
 # 3:17
 is the external aspect
 # Lu 8:14
 not the inward principle (\\z“ˆ\\). David Smith thinks that, as in
 the case of Eve
 # Ge 3:1-6
 and the temptations of Jesus
 # Mt 4:1-11
 these three sins include all possible sins. But they are all "of
 the world" (\\ek tou kosmou\\) in origin, in no sense "of the Father"
 (\\ek tou patros\\). The problem for the believer is always how to be
 in the world and yet not of it
 # Joh 17:11,14

07423
 \\Passeth away\\ (\\paragetai\\). "Is passing by" (linear action, present
 middle indicative), as in verse
 # 8
 There is consolation in this view of the transitoriness of the
 conflict with the world. Even the lust which belongs to the world
 passes also. The one who keeps on doing (\\poi“n\\ present active
 participle of \\poie“\\) the will of God "abides for ever" (\\menei eis\\
 \\ton ai“na\\) "amid the flux of transitory things" (D. Smith).

07424
 \\It is the last hour\\ (\\eschatˆ h“ra estin\\). This phrase only here
 in N.T., though John often uses \\h“ra\\ for a crisis
 # Joh 2:4; 4:21,23; 5:25,28
 etc.). It is anarthrous here and marks the character of the
 "hour." John has seven times "the last day" in the Gospel.
 Certainly in verse
 # 28
 John makes it plain that the \\parousia\\ might come in the life of
 those then living, but it is not clear that here he definitely
 asserts it as a fact. It was his hope beyond a doubt. We are left
 in doubt about this "last hour" whether it covers a period, a
 series, or the final climax of all just at hand. \\As ye heard\\
 (\\kath“s ˆkousate\\). First aorist active indicative of \\akou“\\.
 \\Antichrist cometh\\ (\\antichristos erchetai\\). "Is coming." Present
 futuristic or prophetic middle indicative retained in indirect
 assertion. So Jesus taught
 # Mr 13:6,22; Mt 24:5,15,24
 and so Paul taught
 # Ac 20:30; 2Th 2:3
 These false Christs
 # Mt 24:24; Mr 13:22
 are necessarily antichrists, for there can be only one. \\Anti\\ can
 mean substitution or opposition, but both ideas are identical in
 the word \\antichristos\\ (in N.T. only here,
 # 2:22; 4:3; 2Jo 1:7
 Westcott rightly observes that John's use of the word is
 determined by the Christian conception, not by the Jewish
 apocalypses. \\Have there arisen\\ (\\gegonasin\\). Second perfect active
 indicative of \\ginomai\\. \\Many antichrists\\ (\\antichristoi polloi\\).
 Not just one, but the exponents of the Gnostic teaching are
 really antichrists, just as some modern deceivers deserve this
 title. \\Whereby\\ (\\hothen\\). By the fact that these many antichrists
 have come.

07425
 \\From us\\ (\\ex hˆm“n\\) \\--of us\\ (\\ex hˆm“n\\). The same idiom, \\ex\\ and
 the ablative case (\\hˆm“n\\), but in different senses to correspond
 with \\exˆlthan\\ (they went out from our membership) and \\ouk ˆsan\\
 (they were not of us in spirit and life). For \\ex\\ in the sense of
 origin see
 # Joh 17:15
 for \\ex\\ in the sense of likeness,
 # Joh 17:14
 \\For if they had been of us\\ (\\ei gar ex hˆm“n ˆsan\\). Condition of
 second class with \\ei\\ and imperfect tense (no aorist for \\eimi\\).
 \\They would have continued\\ (\\memenˆkeisan an\\). Past perfect of
 \\men“\\, to remain, without augment, with \\an\\ in apodosis of
 second-class condition. \\With us\\ (\\meth' hˆm“n\\). In fellowship, for
 which see \\meta\\ in
 # 1:3
 They had lost the inner fellowship and then apparently
 voluntarily broke the outward. \\But they went\\ (\\all'\\). Ellipsis of
 the verb \\exˆlthan\\ above, a common habit (ellipse) in John s
 Gospel
 # 1:8; 9:3; 13:18; 15:25
 \\That they might be made manifest\\ (\\hina phaner“th“sin\\). Purpose
 clause with \\hina\\ and the first aorist passive subjunctive of
 \\phanero“\\, for which verb see
 # Joh 21:1; Col 3:4
 See
 # 2Co 3:3
 for the personal construction with \\hoti\\ as here. \\They all are\\
 \\not\\ (\\ouk eisin pantes\\). Not just some, but all, as in
 # 2:21; 3:5
 These antichrists are thus revealed in their true light.

07426
 \\Anointing\\ (\\chrisma\\). Old word for result (\\mat\\) and for the
 material, from \\chri“\\, to anoint, perhaps suggested by the use of
 \\antichristoi\\ in verse
 # 18
 Christians are "anointed ones," \\christoi\\ in this sense, with
 which compare
 # Ps 105:15
 : "Touch not my anointed ones" (\\mˆ hapsˆsthe t“n christ“n mou\\).
 These antichrists posed as the equals of or even superior to
 Christ himself. But followers of Christ do have "the oil of
 anointing" (\\to elaion tou chrismatos\\,
 # Ex 29:7
 the Holy Spirit. This word in the N.T. only here and verse
 # 27
 Later the term was applied to baptism after baptismal remission
 came to be taught (Tertullian, etc.). \\From the Holy One\\ (\\apo tou\\
 \\hagiou\\). They receive this anointing of the Holy Spirit from the
 Anointed One, Jesus Christ (the Holy One). Cf.
 # Joh 6:69; Ac 3:14
 \\And ye know all things\\ (\\kai oidate panta\\). But the best MSS. read
 \\pantes\\ rather than \\panta\\, "Ye all know it." This anointing is
 open to all Christians, not just a select few.

07427
 \\I have not written\\ (\\ouk egrapsa\\). Not epistolary aorist
 # 2:14
 but a reference to what he has just said. \\And because no lie is\\
 \\of the truth\\ (\\kai hoti pƒn pseudos ek tˆs alˆtheias ouk estin\\).
 Not certain whether \\hoti\\ here is causal (because) or declarative
 (that). Either makes sense. Note the idiomatic use of \\ek\\ and
 \\pƒn--ouk=ouden\\ (no) as in verse
 # 19

07428
 \\The liar\\ (\\ho pseustˆs\\). The liar (with the article) _par
 excellence_. Rhetorical question to sharpen the point made
 already about lying in
 # 1:6,10; 2:4,21
 See
 # 5:5
 for a like rhetorical question. \\But\\ (\\ei mˆ\\). Except, if not. \\That\\
 \\denieth that Jesus is the Christ\\ (\\ho arnoumenos hoti Iˆsous ouk\\
 \\estin ho Christos\\). Common Greek idiom for \\ouk\\ to appear after
 \\arneomai\\ like redundant \\mˆ\\ in
 # Lu 20:27; Heb 12:19
 The old Latin retains _non_ here as old English did (Shakespeare,
 _Comedy of Errors_ IV. ii. 7, "He denied you had in him no
 right"). The Cerinthian Gnostics denied the identity of the man
 Jesus and Christ (an \\aeon\\, they held) like the modern Jesus or
 Christ controversy. \\This is the antichrist\\ (\\houtos estin ho\\
 \\antichristos\\). The one just mentioned, Cerinthus himself in
 particular. \\Even he that denieth the Father and the Son\\ (\\ho\\
 \\arnoumenos ton patera kai ton huion\\). This is the inevitable
 logic of such a rejection of the Son of God. Jesus had himself
 said this very same thing
 # Joh 5:23

07429
 \\Hath not the Father\\ (\\oude ton patera echei\\). "Not even does he
 have the Father" or God
 # 2Jo 1:9
 \\He that confesseth the Son\\ (\\ho homolog“n ton huion\\). Because the
 Son reveals the Father
 # Joh 1:18; 14:9
 Our only approach to the Father is by the Son
 # Joh 14:6
 Confession of Christ before men is a prerequisite for confession
 by Christ before the Father
 # Mt 10:32; Lu 12:8

07430
 \\As for you\\ (\\humeis\\). Emphatic proleptic position before the
 relative \\ho\\ and subject of \\ˆkousate\\, a familiar idiom in
 # Joh 8:45; 10:29
 etc. Here for emphatic contrast with the antichrists. See
 # 1:1
 for \\ap' archˆs\\ (from the beginning). \\Let abide in you\\ (\\en humin\\
 \\menet“\\). Present active imperative of \\men“\\, to remain. Do not be
 carried away by the new-fangled Gnostic teaching.

07431
 \\And this is the promise\\ (\\kai hautˆ estin hˆ epaggelia\\). See
 # 1:5
 for the same idiom with \\aggelia\\ (message). This is the only
 instance of \\epaggelia\\ in the Johannine writings. Here "the
 promise" is explained to be "the life eternal"
 # 1:2
 In
 # Ac 1:4
 the word is used for the coming of the Holy Spirit. \\He promised\\
 (\\autos epˆggeilato\\). First aorist middle indicative of \\epaggell“\\.
 \\Autos\\ (he) is Christ as is seen in
 # 3:3
 by \\ekeinos\\.

07432
 \\Concerning them that would lead you astray\\ (\\peri t“n plan“nt“n\\
 \\humas\\). "Concerning those that are trying to lead you astray"
 (conative use of the present active articular participle of
 \\plana“\\. See
 # 1:8
 for this verb. John is doing his part to rescue the sheep from
 the wolves, as Paul did
 # Ac 20:29

07433
 \\And as for you\\ (\\kai humeis\\). Prolepsis again as in verse
 # 24
 \\Which ye received of him\\ (\\ho elabete ap' autou\\). Second aorist
 active indicative of \\lamban“\\, a definite experience, this
 anointing (\\chrisma\\), from Christ himself as in verse
 # 20
 This Paraclete was promised by Christ
 # Joh 14:26; 16:13
 and came on the great Pentecost, as they knew, and in the
 experience of all who yielded themselves to the Holy Spirit. \\That\\
 \\any one teach you\\ (\\hina tis didaskˆi humas\\). Sub-final use of
 \\hina\\ and the present active subjunctive of \\didask“\\, "that any one
 keep on teaching you." \\Teacheth you\\ (\\didaskei humas\\). Present
 active indicative. The Holy Spirit was to bring all things to
 their remembrance
 # Joh 14:26
 and to bear witness concerning Christ
 # Joh 15:26; 16:12-15
 Yet they need to be reminded of what they already know to be
 "true" (\\alˆthes\\) and "no lie" (\\ouk estin pseudos\\), according to
 John's habit of positive and negative
 # 1:5
 So he exhorts them to "abide in him" (\\menete en aut“i\\, imperative
 active, though same form as the indicative). Precisely so Jesus
 had urged that the disciples abide in him
 # Joh 15:4

07434
 \\And now\\ (\\kai nun\\). John tenderly repeats the exhortation, "keep
 on abiding in him." \\If he shall be manifested\\ (\\ean phaner“thˆi\\).
 Condition of third class with \\ean\\ and first aorist passive
 subjunctive as in verse
 # 19; Col 3:3
 A clear reference to the second coming of Christ which may be at
 any time. \\That we have boldness\\ (\\hina sch“men parrˆsian\\). Purpose
 clause with \\hina\\ and the ingressive second aorist active
 subjunctive of \\ech“\\, "that we may get boldness." \\And not be\\
 \\ashamed\\ (\\kai mˆ aischunth“men\\). Likewise negative purpose (after
 John's fashion) with \\mˆ\\ and the first aorist passive subjunctive
 of \\aischun“\\, to put to shame. \\Before him\\ (\\ap' autou\\). "From him,"
 as if shrinking away from Christ in guilty surprise. See
 # 2Th 1:9
 for this use of \\apo\\ (from the face of the Lord).

07435
 \\If ye know\\ (\\ean eidˆte\\). Third-class condition again with \\ean\\ and
 second perfect active subjunctive of \\oida\\. If ye know by
 intuitive or absolute knowledge that Christ (because of verse
 # 28
 is righteous, then "ye know" or "know ye" (\\gin“skete\\ either
 indicative or imperative) by experimental knowledge (so \\gin“sk“\\
 means in contrast with \\oida\\). \\Is begotten\\ (\\gegennˆtai\\). Perfect
 passive indicative of \\genna“\\, stands begotten, the second birth
 (regeneration) of
 # Joh 3:3-8
 \\Of him\\ (\\ex autou\\). Plainly "of God" in verse
 # 9
 and so apparently here in spite of \\dikaios\\ referring to Christ.
 Doing righteousness is proof of the new birth.

07436
 \\What manner of love\\ (\\potapˆn agapˆn\\). Qualitative interrogative
 as in
 # 2Pe 3:11; Mt 8:27
 Only here in John's writings. Originally of what country or race.
 \\Hath bestowed\\ (\\ded“ken\\). Perfect active indicative of \\did“mi\\,
 state of completion, "the endowment of the receiver" (Vincent).
 \\That we should be called\\ (\\hina klˆth“men\\). Sub-final use of \\hina\\
 with the first aorist passive subjunctive of \\kale“\\, to call or
 name, as in
 # Mt 2:23
 \\Children\\ (\\tekna\\). As in
 # Joh 1:12
 and with an allusion to \\gegennˆtai\\ in
 # 2:29
 in an effort "to restore the waning enthusiasm of his readers,
 and to recall them to their first love" (Brooke). \\And such we\\
 \\are\\ (\\kai esmen\\). "And we are." A parenthetical reflection
 characteristic of John (\\kai nun estin\\ in
 # Joh 5:25
 and \\kai ouk eisin\\ in
 # Re 2:2; 3:9
 omitted by Textus Receptus, though, in the old MSS. \\Because it\\
 \\knew him not\\ (\\hoti ouk egn“ auton\\). Second aorist active
 indicative of \\gin“sk“\\, precisely the argument in
 # Joh 15:18

07437
 \\Now\\ (\\nun\\). Without waiting for the \\parousia\\ or second coming. We
 have a present dignity and duty, though there is greater glory to
 come. \\It is not yet made manifest\\ (\\oup“ ephaner“thˆ\\). First
 aorist passive indicative of \\phanero“\\. For the aorist indicative
 with \\oup“\\ with a future outlook Brooke notes
 # Mr 11:2; 1Co 8:2; Heb 12:4; Re 17:10,12
 \\What we shall be\\ (\\ti esometha\\). Not \\tines\\ (who), but \\ti\\ (what)
 neuter singular predicate nominative. "This _what_ suggests
 something unspeakable, contained in the likeness of God"
 (Bengel). \\If he shall be manifested\\ (\\ean phaner“thˆi\\). As in
 # 2:28
 which see. The subject may be Christ as in verse
 # 9
 or the future manifestation just mentioned. Either makes sense,
 probably "it" here better than "he." \\Like him\\ (\\homoioi aut“i\\).
 \\Aut“i\\ is associative instrumental case after \\homoioi\\. This is our
 destiny and glory
 # Ro 8:29
 to be like Jesus who is like God
 # 2Co 4:6
 \\We shall see him even as he is\\ (\\opsometha auton kath“s estin\\).
 Future middle indicative of \\hora“\\. The transforming power of this
 vision of Christ
 # 1Co 13:12
 is the consummation of the glorious process begun at the new
 birth
 # 2Co 3:18

07438
 \\Set on him\\ (\\ep' aut“i\\). Resting upon (\\epi\\) with locative rather
 than \\eis\\, looking to,
 # Ac 24:15
 That is upon Christ (Brooke), upon God (D. Smith), upon God in
 Christ (Westcott). \\Purifieth himself\\ (\\hagnizei heauton\\). Present
 active indicative of \\hagniz“\\, old verb, from \\hagnos\\ (pure from
 contamination), used of ceremonial purifications
 # Joh 11:55; Ac 21:24,26
 as in
 # Ex 19:10
 and then of personal internal cleansing of heart
 # Jas 4:8
 soul
 # 1Pe 1:22
 self (here). Cf.
 # Php 2:12
 the work of both God and man. \\As he is pure\\ (\\kath“s ekeinos\\
 \\hagnos estin\\). As in
 # 2:6; 3:9
 \\ekeinos\\ (emphatic demonstrative) refers to Christ. Christ can be
 termed \\hagnos\\ "in virtue of the perfection of his humanity"
 (Westcott). Our destiny is to be conformed to the image of God in
 Christ
 # Ro 8:29

07439
 \\Sin is lawlessness\\ (\\hˆ hamartia estin hˆ anomia\\). The article
 with both subject and predicate makes them coextensive and so
 interchangeable. Doing sin is the converse of doing righteousness
 # 2:29
 The present active participle (\\poi“n\\) means the habit of doing
 sin.

07440
 \\He\\ (\\ekeinos\\). As in verse
 # 3; Joh 1:18
 \\Was manifested\\ (\\ephaner“thˆ\\). Same form as in verse
 # 2
 but here of the Incarnation as in
 # Joh 21:1
 not of the second coming
 # 1Jo 2:28
 \\To take away sins\\ (\\hina tas hamartias arˆi\\). Purpose clause with
 \\hina\\ and first aorist active subjunctive of \\air“\\ as in
 # Joh 1:29
 In
 # Isa 53:11
 we have \\anapher“\\ for bearing sins, but \\air“\\ properly means to
 lift up and carry away
 # Joh 2:16
 So in
 # Heb 10:4
 we find \\aphaire“\\ and
 # Heb 10:11
 \\periaire“\\, to take away sins completely (the complete expiation
 wrought by Christ on Calvary). The plural \\hamartias\\ here, as in
 # Col 1:14
 not singular (collective sense) \\hamartian\\ as in
 # Joh 1:29
 \\And in him is no sin\\ (\\kai hamartia en aut“i ouk estin\\). "And sin
 (the sinful principle) in him is not." As Jesus had claimed about
 himself
 # Joh 7:18; 8:46
 and as is repeatedly stated in the N.T.
 # 2Co 5:21; Heb 4:15; 7:26; 9:13

07441
 \\Sinneth not\\ (\\ouch hamartanei\\). Linear present (linear \\men“n\\,
 keeps on abiding) active indicative of \\hamartan“\\, "does not keep
 on sinning." For \\men“\\ (abide) see
 # 2:6; Joh 15:4-10
 \\Whosoever sinneth\\ (\\ho hamartan“n\\). Present (linear) active
 articular participle like \\men“n\\ above, "the one who keeps on
 sinning" (lives a life of sin, not mere occasional acts of sin as
 \\hamartˆsas\\, aorist active participle, would mean). \\Hath not seen\\
 \\him\\ (\\ouch he“raken auton\\). Perfect active indicative of \\hora“\\.
 The habit of sin is proof that one has not the vision or the
 knowledge (\\egn“ken\\, perfect active also) of Christ. He means, of
 course, spiritual vision and spiritual knowledge, not the literal
 sense of \\hora“\\ in
 # Joh 1:18; 20:29

07442
 \\Let no man lead you astray\\ (\\mˆdeis planƒt“ humas\\). Present active
 imperative of \\plana“\\, "let no one keep on leading you astray."
 See
 # 1:8; 2:26
 Break the spell of any Gnostic charmer. \\He that doeth\\
 \\righteousness\\ (\\ho poi“n tˆn dikaiosunˆn\\). "He that keeps on doing
 (present active participle of \\poie“\\) righteousness." For this
 idiom with \\poie“\\ see
 # 1:6; 3:4
 \\He\\ (\\ekeinos\\). Christ as in verse
 # 5

07443
 \\He that doeth sin\\ (\\ho poi“n tˆn hamartian\\). "He that keeps on
 doing sin" (the habit of sin). \\Of the devil\\ (\\ek tou diabolou\\). In
 spiritual parentage as Jesus said of the Pharisees in
 # Joh 8:44
 When one acts like the devil he shows that he is not a true child
 of God. \\Sinneth from the beginning\\ (\\ap' archˆs hamartanei\\).
 Linear progressive present active indicative, "he has been
 sinning from the beginning" of his career as the devil. This is
 his normal life and those who imitate him become his spiritual
 children. \\That he might destroy\\ (\\hina lusˆi\\). Purpose clause with
 \\hina\\ and the first aorist active subjunctive of \\lu“\\. This purpose
 (\\eis touto\\) Jesus had and has. There is eternal conflict, with
 final victory over Satan certain.

07444
 \\Doeth no sin\\ (\\hamartian ou poiei\\). Linear present active
 indicative as in verse
 # 4
 like \\hamartanei\\ in verse
 # 8
 The child of God does not have the habit of sin. \\His seed\\ (\\sperma\\
 \\autou\\). God's seed, "the divine principle of life" (Vincent). Cf.
 # Joh 1
 \\And he cannot sin\\ (\\kai ou dunatai hamartanein\\). This is a wrong
 translation, for this English naturally means "and he cannot
 commit sin" as if it were \\kai ou dunatai hamartein\\ or \\hamartˆsai\\
 (second aorist or first aorist active infinitive). The present
 active infinitive \\hamartanein\\ can only mean "and he cannot go on
 sinning," as is true of \\hamartanei\\ in verse
 # 8
 and \\hamartan“n\\ in verse
 # 6
 For the aorist subjunctive to commit a sin see \\hamartˆte\\ and
 \\hamartˆi\\ in
 # 2:1
 A great deal of false theology has grown out of a
 misunderstanding of the tense of \\hamartanein\\ here. Paul has
 precisely John's idea in
 # Ro 6:1
 \\epimen“men tˆi hamartiƒi\\ (shall we continue in sin, present
 active linear subjunctive) in contrast with \\hamartˆs“men\\ in
 # Ro 6:15
 (shall we commit a sin, first aorist active subjunctive).

07445
 \\In this\\ (\\en tout“i\\). As already shown. A life of sin is proof
 that one is a child of the devil and not of God. This is the line
 of cleavage that is obvious to all. See
 # Joh 8:33-39
 for the claim of the Pharisees to be the children of Abraham,
 whereas their conduct showed them to be children of the devil.
 This is not a popular note with an age that wishes to remove all
 distinctions between Christians and the world. \\Doeth not\\
 \\righteousness\\ (\\ho mˆ poi“n dikaiosunˆn\\). Habit (linear present
 participle) again of not doing righteousness, as in verse
 # 7
 of doing it. Cf. \\poiei\\ and \\mˆ poi“n\\ (doing and not doing) in
 # Mt 7:24,26
 \\Neither\\ (\\kai\\). Literally, "and," but with the ellipsis of \\ouk\\
 \\estin ek tou theou\\ (is not of God). The addition here of this one
 item about not loving (\\mˆ agap“n\\) one's brother is like Paul's
 summary in
 # Ro 13:9
 a striking illustration of the general principle just laid down
 and in accord with
 # 2:9-11

07446
 \\Message\\ (\\aggelia\\). In N.T. only here and
 # 1:5
 but \\epaggelia\\ (promise) fifty-one times. \\From the beginning\\ (\\ap'\\
 \\archˆs\\). See
 # 1:1
 for this phrase and
 # 2:7
 for the idea. They had the message of love for the brotherhood
 from the beginning of the gospel and it goes back to the time of
 Cain and Abel (verse
 # 12
 \\That we should love one another\\ (\\hina agap“men allˆlous\\).
 Sub-final clause (content of the \\aggelia\\) with \\hina\\ and present
 active subjunctive. John repeats the message of
 # 2:7

07447
 \\Of the evil one\\ (\\ek tou ponˆrou\\). Ablative case and the same for
 neuter and masculine singular, but verse
 # 10
 makes it clear that the reference is to the devil. \\Slew\\
 (\\esphaxen\\). First aorist active indicative of \\sphaz“\\, old verb,
 to slay, to butcher, to cut the throat (Latin _jugulare_) like an
 ox in the shambles, in N.T. only here and Rev.
 # Re 5:6,9,12
 etc.). \\Wherefore?\\ (\\charin tinos;\\). "For the sake of what?"
 Post-positive preposition
 # Eph 3:1,14
 except here. The interpretation of the act of Cain
 # Ge 4:8
 is an addition to the narrative, but in accord with
 # Heb 11:4
 Jealousy led to murder.

07448
 \\If\\ (\\ei\\). Common construction after \\thaumaz“\\ (wonder) rather than
 \\hoti\\ (that, because). Present imperative here with \\mˆ\\ means
 "cease wondering." Note \\mˆ thaumasˆis\\ (do not begin to wonder) in
 # Joh 3:6
 (an individual case). See this same condition and language in
 # Joh 15:18

07449
 \\We know\\ (\\hˆmeis oidamen\\). Emphatic expression of \\hˆmeis\\ (we) in
 contrast to the unregenerate world, the Christian consciousness
 shared by writer and readers. \\We have passed\\ (\\metabebˆkamen\\).
 Perfect active indicative of \\metabain“\\, old compound to pass over
 from one place to another
 # Joh 7:3
 to migrate, out of death into life. We have already done it while
 here on earth. \\Because\\ (\\hoti\\). Proof of this transition, not the
 ground of it. \\We love the brethren\\ (\\agap“men tous adelphous\\).
 Just this phrase (plural) here alone, but see
 # 2:9
 for the singular. \\He that loveth not\\ (\\ho mˆ agap“n\\). "The not
 loving man," general picture and picture of spiritual death.