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■ 요한일서 2장
1. 나의 자녀들아 내가 이것을 너희에게 씀은 너희로 죄를 범치 않게 하려 함이라 만일 누가 죄를 범하면 아버지 앞에서 우리에게 대언자가 있으니 곧 의로우신 예수 그리스도시라
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. 저는 우리 죄를 위한 화목 제물이니 우리만 위할 뿐 아니요 온 세상의 죄를 위하심이라
And he is the propitiation for our sins : and not for ours only , but also for the sins of the whole world .
3. 우리가 그의 계명을 지키면 이로써 우리가 저를 아는 줄로 알 것이요
And hereby we do know that we know him , if we keep his commandments .
4. 저를 아노라 하고 그의 계명을 지키지 아니하는 자는 거짓말하는 자요 진리가 그 속에 있지 아니하되
He that saith , I know him , and keepeth not his commandments , is a liar , and the truth is not in him .
5. 누구든지 그의 말씀을 지키는 자는 하나님의 사랑이 참으로 그 속에서 온전케 되었나니 이로써 우리가 저 안에 있는 줄을 아노라
But whoso keepeth his word , in him verily is the love of God perfected : hereby know we that we are in him .
6. 저 안에 거한다 하는 자는 그의 행하시는 대로 자기도 행할지니라
He that saith he abideth in him ought himself also so to walk , even as he walked .
7. 사랑하는 자들아 내가 새 계명을 너희에게 쓰는 것이 아니라 너희가 처음부터 가진 옛 계명이니 이 옛 계명은 너희의 들은 바 말씀이거니와
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 .
8. 다시 내가 너희에게 새 계명을 쓰노니 저에게와 너희에게도 참된 것이라 이는 어두움이 지나가고 참 빛이 벌써 비췸이니라
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 .
9. 빛 가운데 있다 하며 그 형제를 미워하는 자는 지금까지 어두운 가운데 있는 자요
He that saith he is in the light , and hateth his brother , is in darkness even until now .
10. 그의 형제를 사랑하는 자는 빛 가운데 거하여 자기 속에 거리낌이 없으나
He that loveth his brother abideth in the light , and there is none occasion of stumbling in him .
11. 그의 형제를 미워하는 자는 어두운 가운데 있고 또 어두운 가운데 행하며 갈 곳을 알지 못하나니 이는 어두움이 그의 눈을 멀게 하였음이니라
But he that hateth his brother is in darkness , and walketh in darkness , and knoweth not whither he goeth , because that darkness hath blinded his eyes .
12. 자녀들아 내가 너희에게 쓰는 것은 너희 죄가 그의 이름으로 말미암아 사함을 얻음이요
I write unto you , little children , because your sins are forgiven you for his name’s sake .
13. 아비들아 내가 너희에게 쓰는 것은 너희가 태초부터 계신 이를 앎이요 청년들아 내가 너희에게 쓰는 것은 너희가 악한 자를 이기었음이니라
I write unto you , fathers , because ye have known him that is from the beginning . I write unto you , young men , because ye have overcome the wicked one . I write unto you , little children , because ye have known the Father .
14. 아이들아 내가 너희에게 쓴 것은 너희가 아버지를 알았음이요 아비들아 내가 너희에게 쓴 것은 너희가 태초부터 계신 이를 알았음이요 청년들아 내가 너희에게 쓴 것은 너희가 강하고 하나님의 말씀이 너희 속에 거하시고 너희가 흉악한 자를 이기었음이라
I have written unto you , fathers , because ye have known him that is from the beginning . I have written unto you , young men , because ye are strong , and the word of God abideth in you , and ye have overcome the wicked one .
15. 이 세상이나 세상에 있는 것들을 사랑치 말라 누구든지 세상을 사랑하면 아버지의 사랑이 그 속에 있지 아니하니
Love not the world , neither the things that are in the world . If any man love the world , the love of the Father is not in him .
16. 이는 세상에 있는 모든 것이 육신의 정욕과 안목의 정욕과 이생의 자랑이니 다 아버지께로 좇아 온 것이 아니요 세상으로 좇아 온 것이라
For all that is in the world , the lust of the flesh , and the lust of the eyes , and the pride of life , is not of the Father , but is of the world .
17. 이 세상도 그 정욕도 지나가되 오직 하나님의 뜻을 행하는 이는 영원히 거하느니라
And the world passeth away , and the lust thereof : but he that doeth the will of God abideth for ever .
18. 아이들아 이것이 마지막 때라 적그리스도가 이르겠다 함을 너희가 들은 것과 같이 지금도 많은 적그리스도가 일어났으니 이러므로 우리가 마지막 때인 줄 아노라
Little children , it is the last time : and as ye have heard that antichrist shall come , even now are there many antichrists ; whereby we know that it is the last time .
19. 저희가 우리에게서 나갔으나 우리에게 속하지 아니하였나니 만일 우리에게 속하였더면 우리와 함께 거하였으려니와 저희가 나간 것은 다 우리에게 속하지 아니함을 나타내려 함이니라
They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us : but they went out, that they might be made manifest that they were not all of us .
20. 너희는 거룩하신 자에게서 기름 부음을 받고 모든 것을 아느니라
But ye have an unction from the Holy One , and ye know all things .
21. 내가 너희에게 쓴 것은 너희가 진리를 알지 못함을 인함이 아니라 너희가 앎을 인함이요 또 모든 거짓은 진리에서 나지 않음을 인함이니라
I have not written unto you because ye know not the truth , but because ye know it , and that no lie is of the truth .
22. 거짓말하는 자가 누구뇨 예수께서 그리스도이심을 부인하는 자가 아니뇨 아버지와 아들을 부인하는 그가 적그리스도니
Who is a liar but he that denieth that Jesus is the Christ ? He is antichrist , that denieth the Father and the Son .
23. 아들을 부인하는 자에게는 또한 아버지가 없으되 아들을 시인하는 자에게는 아버지도 있느니라
Whosoever denieth the Son , the same hath not the Father : (but) he that acknowledgeth the Son hath the Father also.
24. 너희는 처음부터 들은 것을 너희 안에 거하게 하라 처음부터 들은 것이 너희 안에 거하면 너희가 아들의 안과 아버지의 안에 거하리라
Let that therefore abide in you , which ye have heard from the beginning . If that which ye have heard from the beginning shall remain in you , ye also shall continue in the Son , and in the Father .
25. 그가 우리에게 약속하신 약속이 이것이니 곧 영원한 생명이니라
And this is the promise that he hath promised us , even eternal life .
26. 너희를 미혹케 하는 자들에 관하여 내가 이것을 너희에게 썼노라
These things have I written unto you concerning them that seduce you .
27. 너희는 주께 받은 바 기름 부음이 너희 안에 거하나니 아무도 너희를 가르칠 필요가 없고 오직 그의 기름 부음이 모든 것을 너희에게 가르치며 또 참되고 거짓이 없으니 너희를 가르치신 그대로 주 안에 거하라
But the anointing which ye have received of him abideth in you , and ye need not that any man teach you : but as the same anointing teacheth you of all things , and is truth , and is no lie , and even as it hath taught you , ye shall abide in him .
28. 자녀들아 이제 그 안에 거하라 이는 주께서 나타내신 바 되면 그의 강림하실 때에 우리로 담대함을 얻어 그 앞에서 부끄럽지 않게 하려 함이라
And now , little children , abide in him ; that , when he shall appear , we may have confidence , and not be ashamed before him at his coming .
29. 너희가 그의 의로우신 줄을 알면 의를 행하는 자마다 그에게서 난 줄을 알리라
If ye know that he is righteous , ye know that every one that doeth righteousness is born of him .
■ 주석 보기
【요일2:1 JFB】요일2:1-29. 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.
1. (요일5:18.)
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 요일2:12).
these things—(요일1:6-10). 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" (요일1:5, 7), the first step is confession of sin (요일1:9), the next (요일2:1) 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'Soccasional 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].
【요일2:1 CWC】[GOD IS LIGHT]
First John is addressed to no particular church or individual, but it is thought that the apostle had in mind a cycle of churches like the seven of Asia (see Revelation 1). It is likely that the Christians to whom he wrote were of Gentile rather than Jewish origin, as judged by the few references to the Old Testament, and by such allusions as that in chapter 5:21.
The epistle was written later than the Gospel by the same author, as gathered from the circumstances that an acquaintance with its facts is presupposed, and also because the words of Christ are cited if known.
The occasion of its writing seems to have been the presence of false teachers, as we judge from passages, of which 2:18-26 and 4:1-6 are examples. And, indeed, we learn from the writers of church history that at a very early period there were three classes of heretics as they were called, (1) The Ebionites, who denied the Deity of Christ; (2) the Docetists, who denied His humanity; (3) the Cerinthians, who denied the union of the two natures, human and divine, prior to His baptism.
The Theme is stated to be "Fellowship with God" in chapter 1:3, 4, and the idea is presented to us not in a progression of thought, but after the manner of the law of recurrence, which we have come to recognize in other instances. Perhaps it might be said rather, that the apostle gives us three distinct cycles of thought, which form in their combination a beautiful picture of truth, and a cumulative application of the main line of instruction. For example, God is light (1:5), hence fellowship with God depends on our walking in the light. Again, God is righteous (2:29), hence fellowship with God depends on our doing righteousness. And finally, God is love, (4:7, 8) hence fellowship with God depends on our possessing and manifesting love.
Introduction 1:1-4.
In the introduction three thoughts are set before us concerning the apostleship of Christ, which may be thus expressed:
The proofs of the apostleship, viz: to have seen and heard Christ, verse 1.
The character of the apostleship, viz : the declaration of Christ, verse 2.
The object of the apostleship, fellowship in Christ, verses 3, 4.
What peculiar expressions in the opening chapter of John's Gospel are recalled by the first verse? What bearing has this upon the statement that the Gospel was first written? Against which of the heresies, previously mentioned, do these words seem directed? How does the Revised Version translate verse 2. especially the phrase "that eternal life"? Against which of the heresies does these words, as given in the Revised Version, seem directed?
2. First Cycle of Thought 1:5-2:28.
What is the first message that John declares to them (5)? If "God is light," how is fellowship to be maintained with Him, (6, 7)? If fellowship is to be maintained by walking in the light, how may we walk in the light?
1. By perceiving and confessing sin in the faith of Jesus Christ (1:8-2:2).
2. By keeping God's commandments (3, 8).
3. Especially the commandment of love to the brethren (9, 11).
4. This keeping of God's commandments is incompatible with the love of the world (15-17).
5. It is incompatible with fellowship of false teachers (18-28).
Notice how this last corroborates the remarks concerning the nature of the heresies in John's time. Notice the peculiar title ascribed to Christ in verse 20. How does this verse and verse 27 harmonize with 요15:6, and 행2:32, 33? What then is the unction believers have received from Christ?
【요일2:1 MHCC】When have an Advocate with the Father; one who has undertaken, and is fully able, to plead in behalf of every one who applies for pardon and salvation in his name, depending on his pleading for them. He is “Jesus,” the Saviour, and “Christ,” the Messiah, the Anointed. He alone is “the Righteous One,” who received his nature pure from sin, and as our Surety perfectly obeyed the law of God, and so fulfilled all righteousness. All men, in every land, and through successive generations, are invited to come to God through this all-sufficient atonement, and by this new and living way. The gospel, when rightly understood and received, sets the heart against all sin, and stops the allowed practice of it; at the same time it gives blessed relief to the wounded consciences of those who have sinned.
【요일2:2 JFB】2. And he—Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 고전1:30: He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [Bishop Pearson]. The only other place in the New Testament where Greek "propitiation" occurs, is 요일4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in 겔44:29, to the sin offering. In 롬3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.
and—Greek, "yet."
ours—believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (요일5:21).
also for the sins of the whole world—Christ's "advocacy" is limited to believers (요일2:1; 요일1:7): His propitiation extends as widely as sin extends: see on 벧후2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare 요일4:14; and "the whole world," 요일5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [Luther].
【요일2:3 JFB】3. hereby—Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (요일2:4, 13, 14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (요일2:1, 29); our "Advocate and Intercessor."
keep—John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.
commandments—injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.
【요일2:3 MHCC】What knowledge of Christ can that be, which sees not that he is most worthy of our entire obedience? And a disobedient life shows there is neither religion nor honesty in the professor. The love of God is perfected in him that keeps his commandments. God's grace in him attains its true mark, and produces its sovereign effect as far as may be in this world, and this is man's regeneration; though never absolutely perfect here. Yet this observing Christ's commands, has holiness and excellency which, if universal, would make the earth resemble heaven itself. The command to love one another had been in force from the beginning of the world; but it might be called a new command as given to Christians. It was new in them, as their situation was new in respect of its motives, rules, and obligations. And those who walk in hatred and enmity to believers, remain in a dark state. Christian love teaches us to value our brother's soul, and to dread every thing hurtful to his purity and peace. Where spiritual darkness dwells, in mind, the judgment, and the conscience will be darkened, and will mistake the way to heavenly life. These things demand serious self-examination; and earnest prayer, that God would show us what we are, and whither we are going.
【요일2:4 JFB】4. I know—Greek, "I have knowledge of (perfect) Him." Compare with this verse 요일1:8.
【요일2:5 JFB】5. Not merely repeating the proposition, 요일2:3, or asserting the merely opposite alternative to 요일2:4, but expanding the "know Him" of 요일2:3, 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 요일2:3. 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 요일1:5), and comprises His "commandments," which are many (요일2:3).
hereby—in our progressing towards this ideal of perfected love and obedience. There is a gradation: 요일2:3, "know Him"; 요일2:5, "we are in Him"; 요일2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [Bengel].
【요일2:6 JFB】6. 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 요20:15). "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].
【요일2:7 JFB】7. Brethren—The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love.
no new commandment—namely, love, the main principle of walking as Christ walked (요일2:6), and that commandment, of which one exemplification is presently given, 요일2:9, 10, the love of brethren.
ye had from the beginning—from the time that ye first heard the Gospel word preached.
【요일2:8 JFB】8. a new commandment—It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," 요13:34, 35, "Love one another as I have loved you" (the new motive); 요15:12.
which thing is true in him and in you—"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [Bengel]. Alford explains, "Which thing (the fact that the commandment is a new one) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as Bengel, to explain, The new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," 요일2:5. 요4:42, "indeed"; 요6:55. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so "in Him," and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, 요20:17, "My Father and your Father"; by virtue of His being "My Father," He is also your Father.
darkness is past—rather, as in 요일2:17, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth.
【요일2:9 JFB】9-11. There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Lu 9:50 holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and Lu 11:23 holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [Bengel].
in the light—as his proper element.
his brother—his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.
even until now—notwithstanding that "the true light already has begun to shine" (요일2:8).
【요일2:10 JFB】10. Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love.
none occasion of stumbling—In contrast to, "He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." "In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path" [Bengel]. John has in mind Jesus' words, 요11:9, 10. Alford well says, "The light and the darkness are within ourselves; admitted into us by the eye, whose singleness fills the whole body with light."
【요일2:11 JFB】11. is in darkness … walketh—"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts.
whither—Greek, "where"; including not only the destination to which, but the way whereby.
hath blinded—rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.
【요일2:12 JFB】12. little children—Greek, "little sons," or "dear sons and daughters"; not the same Greek as in 요일2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (요일2:1, Greek;요일2:28; 3:18; 4:4; 5:21); but only in 요일2:13, 18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (요13:33) the term "little sons," or dear sons and daughters; but in 요21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs.
are forgiven—"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
【요일2:12 MHCC】As Christians have their peculiar states, so they have peculiar duties; but there are precepts and obedience common to all, particularly mutual love, and contempt of the world. The youngest sincere disciple is pardoned: the communion of saints is attended with the forgiveness of sins. Those of the longest standing in Christ's school need further advice and instruction. Even fathers must be written unto, and preached unto; none are too old to learn. But especially young men in Christ Jesus, though they are arrived at strength of spirit and sound sense, and have successfully resisted first trials and temptations, breaking off bad habits and connexions, and entered in at the strait gate of true conversion. The different descriptions of Christians are again addressed. Children in Christ know that God is their Father; it is wisdom. Those advanced believers, who know Him that was from the beginning, before this world was made, may well be led thereby to give up this world. It will be the glory of young persons to be strong in Christ, and his grace. By the word of God they overcome the wicked one.
【요일2:13 JFB】13, 14. All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of 요일2:13, it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed.
have known—and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view.
him that is from the beginning—Christ: "that which was from the beginning."
overcome—The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons … your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son (마11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 요일2:13, 14). Many of them had probably known Jesus in person, as well as by faith.
【요일2:14 JFB】14. young men … strong—made so out of natural weakness, hence enabled to overcome "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things … in the world."
and, &c.—the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them; this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, 사40:30, 31. Oral teaching prepared these youths for the profitable use of the word when written. "Antichrist cannot endanger you (요일2:18), nor Satan tear from you the word of God."
the wicked one—who, as "prince of this world," enthrals "the world" (요일2:15-17; 5:19, Greek, "the wicked one"), especially the young. Christ came to destroy this "prince of the world." Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual keeping of themselves from his assaults, looking to God by whom alone they are kept safe. Bengel thinks John refers specially to the remarkable constancy exhibited by youths in Domitian's persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth's sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain's presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [Clement of Alexandria, Who Is the Rich Man Who Shall Be Saved? 4.2; Eusebius, Ecclesiastical History, 3.20; Chrysostom, First Exhortation to Theodore, 11].
【요일2:15 JFB】15. Love not the world—that lieth in the wicked one (요일5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (요일4:4; 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [Alford], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us.
neither—Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.
any man—therefore the warning, though primarily addressed to the young, applies to all.
love of—that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.
【요일2:15 MHCC】The things of the world may be desired and possessed for the uses and purposes which God intended, and they are to be used by his grace, and to his glory; but believers must not seek or value them for those purposes to which sin abuses them. The world draws the heart from God; and the more the love of the world prevails, the more the love of God decays. The things of the world are classed according to the three ruling inclinations of depraved nature. 1. The lust of the flesh, of the body: wrong desires of the heart, the appetite of indulging all things that excite and inflame sensual pleasures. 2. The lust of the eyes: the eyes are delighted with riches and rich possessions; this is the lust of covetousness. 3. The pride of life: a vain man craves the grandeur and pomp of a vain-glorious life; this includes thirst after honour and applause. The things of the world quickly fade and die away; desire itself will ere long fail and cease, but holy affection is not like the lust that passes away. The love of God shall never fail. Many vain efforts have been made to evade the force of this passage by limitations, distinctions, or exceptions. Many have tried to show how far we may be carnally-minded, and love the world; but the plain meaning of these verses cannot easily be mistaken. Unless this victory over the world is begun in the heart, a man has no root in himself, but will fall away, or at most remain an unfruitful professor. Yet these vanities are so alluring to the corruption in our hearts, that without constant watching and prayer, we cannot escape the world, or obtain victory over the god and prince of it.
【요일2:16 JFB】16. all that is in the world—can be classed under one or other of the three; the world contains these and no more.
lust of the flesh—that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lu 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.
lust of the eyes—the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (삼하11:2) and Achan fell (수7:21). Compare David's prayer, 시119:37; Job's resolve, 시31:1; 마5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lu 14:18, "I must go and SEE it."
pride of life—literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (마13:18-23; 막4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," 창3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, 골2:8, the pride of unsanctified knowledge).
of—does not spring from "the Father" (used in relation to the preceding "little children," 요일2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.
【요일2:17 JFB】17. the world—with all who are of the world worldly.
passeth away—Greek, "is passing away" even now.
the lust thereof—in its threefold manifestation (요일2:16).
he that doeth the will of God—not his own fleshly will, or the will of the world, but that of God (요일2:3, 6), especially in respect to love.
abideth for ever—"even as God also abideth for ever" (with whom the godly is one; compare 시55:19, "God, even He that abideth of old): a true comment, which Cyprian and Lucifer have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (잠22:4).
【요일2:18 JFB】18. Little children—same Greek as 요일2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [Bengel]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with 요일2:15-17 is: There are coming those seducers who are of the world (요일4:5), and would tempt you to go out from us (요일2:19) and deny Christ (요일2:22).
as ye have heard—from the apostles, preachers of the Gospel (for example, 살후2:3-10; and in the region of Ephesus, 행20:29, 30).
shall come—Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (마24:5, 24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, 살후2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [Trench].
are there—Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (단7:8, 20); "the man of sin, son of perdition" (살후2:3); "the beast ascending out of the bottomless pit" (계11:7; 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (계13:11-18; 16:13).
【요일2:18 MHCC】Every man is an antichrist, who denies the Person, or any of the offices of Christ; and in denying the Son, he denies the Father also, and has no part in his favour while he rejects his great salvation. Let this prophecy that seducers would rise in the Christian world, keep us from being seduced. The church knows not well who are its true members, and who are not, but thus true Christians were proved, and rendered more watchful and humble. True Christians are anointed ones; their names expresses this: they are anointed with grace, with gifts and spiritual privileges, by the Holy Spirit of grace. The great and most hurtful lies that the father of lies spreads in the world, usually are falsehoods and errors relating to the person of Christ. The unction from the Holy One, alone can keep us from delusions. While we judge favourably of all who trust in Christ as the Divine Saviour, and obey his word, and seek to live in union with them, let us pity and pray for those who deny the Godhead of Christ, or his atonement, and the new-creating work of the Holy Ghost. Let us protest against such antichristian doctrine, and keep from them as much as we may.
【요일2:19 JFB】19. out from us—from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.
not of us—by spiritual fellowship (요일1:3). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [Augustine, Ten Homilies on the First Epistle of John, Homily 3.4].
they would … have continued—implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [Calvin]. Still, it is no fatal necessity, but a "voluntary necessity" [Didymus], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [Augustine]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (요일3:9; 5:18).
that they were not all of us—This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 고전11:19, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.
【요일2:20 JFB】20. But—Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (요일2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 요일3:24; 4:13; 5:6), which they ("ye" is emphatical in contrast to those apostates, 요일2:19) have "from the Holy One, Christ" (요1:33; 3:34; 15:26; 16:14): "the righteous" (요일2:1), "pure" (요일3:3), "the Holy One" (행3:14) "of God"; 막1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."
and—therefore.
ye know all things—needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.
【요일2:21 JFB】21. but because ye know it, and that, &c.—Ye not only know what is the truth (concerning the Son and the Father, 요일2:13), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [Estius]. The Greek is susceptible of Alford's translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.
【요일2:22 JFB】22. a liar—Greek, "Who is the liar?" namely, guilty of the lie just mentioned (요일2:21).
that Jesus is the Christ—the grand central truth.
He is Antichrist—Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (마11:27).
【요일2:23 JFB】23.Greek, "Every one who denieth the Son, hath not the Father either" (요일4:2, 3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin].
he—that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.
hath—namely, in his abiding possession as his "portion"; by living personal "fellowship."
acknowledgeth—by open confession of Christ.
【요일2:24 JFB】24. Let that—truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (요일3:9).
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 (요일2:23).
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 요일2:27, "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.
【요일2:24 MHCC】The truth of Christ, abiding in us, is a means to sever from sin, and unites us to the Son of God, 요15:3, 4. What value should we put upon gospel truth! Thereby the promise of eternal life is made sure. The promise God makes, is suitable to his own greatness, power, and goodness; it is eternal life. The Spirit of truth will not lie; and he teaches all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. The apostle repeats the kind words, “little children;” which denotes his affection. He would persuade by love. Gospel privileges oblige to gospel duties; and those anointed by the Lord Jesus abide with him. The new spiritual nature is from the Lord Christ. He that is constant to the practice of religion in trying times, shows that he is born from above, from the Lord Christ. Then, let us beware of holding the truth in unrighteousness, remembering that those only are born of God, who bear his holy image, and walk in his most righteous ways.
【요일2:25 JFB】25. this is the promise—Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (요일2:24).
he—Greek, "Himself," Christ, "the Son" (compare 요일1:1).
promised—(요3:15, 36; 6:40, 47, 57; 17:2, 3).
【요일2:26 JFB】26. These things—(요일2:18-25).
have I written—resumed from 요일2:21 and 요일2:14.
seduce you—that is, are trying to seduce or lead you into error.
【요일2:27 JFB】27. But—Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') … the anointing," &c. (resumed from 요일2:20).
received of him—(요1:16). So we "are unto God a sweet savor of Christ."
abideth in you—He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, 렘31:34; 요6:45; 16:13]; it teaches us the truth; in that teaching we will abide" [Bengel].
and—and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel].
the same anointing—which ye once for all received, and which now still abides in you.
of—"concerning."
all things—essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.
no lie—as Antichristian teaching.
ye shall abide in him—(요일2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."
【요일2:28 JFB】28. little children—Greek, "little sons," as in 요일2:12; believers of every stage and age.
abide in him—Christ. John repeats his monition with a loving appellation, as a father addressing dear children.
when—literally, "if"; the uncertainty is not as to the fact, but the time.
appear—Greek, "be manifested."
we—both writer and readers.
ashamed before him—literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," 요일4:17; compare 요일3:21; 5:14. In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance.
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