Down to Earth But Heavenly Minded

What does 1st John Chapter 2 mean?

Chapter 2 continues John’s focus on fellowship with God, through five major points.

First, fellowship includes following Christ as our advocate (1 John 2:1–6). John does not want believers to sin (1 John 2:1). However, if and when they do, he wants them to know there is an advocate: Jesus Christ (1 John 2:1). Christ covered the sins of all the world (1 John 2:2). Those who keep His commandments are demonstrating that they truly know Christ (1 John 2:3). Those who do not keep His commands, but say they have fellowship with Him, are liars (1 John 2:4). Those who walk in Christ, as Christ walked, give evidence that they are “in” Him (1 John 2:5–6).

Second, believers are commanded to love one another (1 John 2:7–14). This was not a new commandment (1 John 2:7), but one given from the beginning by Christ. Hate for one’s spiritual brother or sister is incompatible with fellowship with Christ (1 John 2:9). Love is often defined as the single most important sign which the world uses to identify a Christian. Those who love their fellow brother show they are “in the light” (1 John 2:10). John’s writing includes an important poetic section in verses 12–14.

Third, believers are not to love the world (1 John 2:15–17). This refers to those who prefer worldly, non-spiritual things to godly things. “The world” is a phrase often used to refer to the sinful, material attitudes of mankind. Those who love the world more than Christ prove that the love of the Father is not in them (1 John 2:15). Such attitudes are not from the Father but the world (1 John 2:16).

Fourth, John calls his time the “last hour” (2:18). Believers are warned against teachings of “antichrists,” or false teachers (2:18–27). These liars deny Jesus is the Christ (1 John 2:22).

Fifth, believers are called to remember their position as children of God (1 John 2:28–29). They are to abide in Him so they will not be ashamed when He returns (1 John 2:28). Those who do what is righteous, or right, are said to be born “of Him” (1 John 2:29).

Chapter Context
Chapter 1 introduced the primary themes of John’s letter. Chapters 2 and 3 lay out a detailed description of how Christian conduct is meant to be marked by obedience to the truth. Christians are called to live like Christ. Therefore, those who do not (live that way) do not have ”the truth” in them. Later chapters of this letter will fill in how Christian love and conduct give us confidence in our daily lives.

Verse by Verse

Verse 1. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.

John begins by explaining why he is writing his letter. His goal is for the readers’ maturity. However, John realized believers are still capable of sin. He makes this clear, but also notes that we have hope when this occurs. This is a great message of reassurance for Christians.

This hope in times of sin is through Jesus Christ, who serves as our advocate with the Father. Here, John refers to Jesus as “the righteous.” The Greek word translated “advocate” is paraklēton, which is also used in the Gospel of John as a reference to the Holy Spirit (John 14:16, 26; 15:26; 16:7). This word literally means one who pleads a case on someone else’s behalf, or a close, helpful advisor.

In this verse, Jesus is called “advocate;” He is “with” God the Father; He is the “Christ,” meaning “Anointed One;” and He is “the righteous” one. John heavily emphasizes the greatness of Jesus. He also highlights the sufficiency of Christ over sin and His role as advocate on our behalf before the Father. Other New Testament passages, such as Romans 8:34 and Hebrews 7:25, also describe Jesus in the role of an advocate for believers.

Note that in 1 John 2:2, Jesus is described as the one who pays our debt of sin. Not only does He speak to God on our behalf, He also covers the cost of our sins.

Context Summary
First John 2:1–6 both encourages and warns Christians about sin. John reassures his readers that when a saved believer sins, Christ will plead our case with God. Jesus is our substitute, taking the punishment for our sins. At the same time, John warns that those who claim to know Christ, yet disobey Him, are lying to themselves and others. Anyone who claims to have fellowship with Christ should live as if that is true.

Verse 2. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

This verse opens with a statement many find difficult to understand: “He is the propitiation for our sins.” The Greek word hilasmos can be translated as “propitiation,” “expiation,” or “atonement.” All of these refer to settling, satisfying, or repaying a debt. In other words, Jesus is the one and only sufficient payment for the sins of humanity. Without this payment, we are left separated from God. Notice that verse 1 described Jesus also as our “advocate.” This means that Christ not only speaks to God on our behalf, He pays our debt for us, as well.

John was clear that this power of Jesus’ sacrifice was made available to all people of the world. These words resemble John 3:16: “For God so loved the world…” This doesn’t mean that every person will actually be saved. It does, however, mean that Christ’s sacrifice was sufficient to pay the debt for anyone who comes to faith in Him (Revelation 22:17). There is a distinction between Christ’s power to (potentially) save all people and those who actually come to Him for salvation.

Verse 3. And by this we know that we have come to know him, if we keep his commandments.

One way in which we display evidence of saving faith in Jesus is through obedience. However, as believers, we always have a choice whether to obey or disobey. This particular sense of “knowledge” comes at more than one level. First, is that of salvation. Behavior is a reflection of belief. Actions, however, in and of themselves, are not an infallible test of one’s salvation. This is especially true in regards to other people; only God knows exactly what happens in another person’s heart (1 Samuel 16:7). However, obedience to the commands of Christ is a primary marker, both for others and ourselves, which at least confirms our place in Christ.

The other, more immediate level of this “knowledge” is in fellowship with God. Even in an existing parent-child relationship, the level of fellowship depends on obedience and communication. A lack of communication does not prove that there is no relationship, but it is certainly not the way things “ought” to be (1 John 2:6). A person who has put trusting faith in Christ is expected to obey (1 John 2:5), but whether or not they do is still up to them.

Critical to understanding this passage is the connection between “knowing” and “keeping” as seen in the Old Testament. The Jewish people were called to show their belief in God through obedience to the Mosaic Law. Even during that time, obedience was the result of faith, not the object of faith. Hebrews chapter 11 offers clear evidence of those godly people throughout the Old Testament who lived by faith, obeyed the Lord, and were recognized for it. Faith was, and is, essential to knowing the Lord.

Here, John places the condition at the end of the sentence. He emphasized knowing Christ as exemplified by obedience. This is in contrasts to verses 5–10, where the conditions will come first.

Verse 4. Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him,

John continues his emphasis on obedience as evidence of fellowship with Christ. He raises the stakes by stating that those who defy God’s commandments while claiming to know Him are liars. John has referred to liars already in this letter (1 John 1:10), and will repeat this theme several times. Only a liar says he has not sinned, or says he knows God while failing to keep His commandments. Only a liar denies Jesus is the Christ (1 John 2:22), or says he loves God but hates his brother (1 John 4:20).

The implications of this have to be taken seriously. In John’s Gospel, Jesus called Satan a liar (John 8:44). He referred to hostile, unbelieving religious leaders as liars (John 8:55). In Revelation 21:8, the “second death” of the lake of fire is the destiny of all liars. John says that those who claim to know God but do not obey Him are liars, and do not have the truth in them. Truth is used eight times throughout 1 John (1 John 1:6, 8; 2:4, 21; 3:18, 19; 4:6; 5:6).

As a result, this reference to truth has been interpreted both to include “what is correct,” as well as the presence of Christ Himself. First John 5:6 calls the Holy Spirit truth: “the Spirit is the truth.” A person who claims to know God, but does not live like it, reveals he is liar and does not have the truth in him. In its immediate context, John is referring to our fellowship relationship to God. In a broader sense, this is often interpreted as an indicator that those who live in defiance of Christ’s commandments give evidence that they do not “know” Him—at all.

Given the context of 1 John, and the rest of Scripture, this cannot refer to any and all instance of sin. All believers still sin. Even hatred for one’s brother is possible for a Christian (1 John 2:10). Rather, this points towards those who claim to walk with God but really do not. Whether or not such people have come to Christ is between them and God, but their actions show they are clearly not “walking with” God. For that reason, this verse has alternately been interpreted as a reference to fellowship with God, without implications of false conversion. Since Christians still have the ability to choose sin, it is possible for a Christian to choose wrong actions over right actions.

Verse 5. but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

In contrast to the “liars” of verse 4 are those who obey God’s commandments. “Keeping” God’s Word is another reference to obedience. According to John, God’s love is perfected in those who obey the Word of God. The term “perfected” does not refer to 100 percent flawless living, but rather to maturity. No one is perfect (Romans 3:10), but all believers are called to growth and maturity; this is a process of perfection. While this is expected, it is not guaranteed.

As with verse 4, there are alternate interpretations of what verse 5 implies. Those who truly know Christ grow to live like Christ. Their actions give evidence of their relationship. Those who do not progress in their Christian walk fail to give positive evidence that they are saved. This should not, however, be mistaken as salvation based on works or good deeds. Only God knows the heart (Acts 15:8), but our lives can reveal whether our hearts have been changed by Christ or not. Nor are verses 5 and 6 meant to be a test of a person’s salvation.

In the immediate context, John is speaking of a person’s relationship and fellowship with God. This parallels John 15:1–8, where those who do not “abide” in Christ lose all ability to produce good fruit. This is not a loss of salvation—which is secure once obtained—but it certainly applies to the consequences of choosing sin over righteousness.

Regardless of interpretation, this verse points to a clear statement in verse 6: that believers “ought to walk” as Christ did. Whether or not we do is up to us.

Verse 6. whoever says he abides in him ought to walk in the same way in which he walked.

This verse completes John’s thought which was begun in verse 5. Anyone claiming to “abide” in Christ should “walk,” or live, as Jesus lived.

This is frequently mentioned as John’s ultimate proof for how a person knows he or she is a believer: A believer in Jesus lives like Jesus. True Christians grow to act more and more like Christ. Those who don’t demonstrate a Christ-like lifestyle are—at minimum—failing to provide evidence of their salvation. Still, absence of evidence is not always evidence of absence. In other words, failure to grow or change in one’s life is not an infallible sign of being lost, nor is a continued struggle with sin. However, anyone who claims to be “in Christ” but fails to live like Him certainly does not have a fellowship relationship with Him.

In chapter 1, John stated that even believers can and do sin. When a Christian sins, they are to confess to God, who will forgive (1 John 1:9). If a person does not live like Christ, and does not confess sin, it gives evidence that the person may not be a true believer. In this letter, John is primarily dealing with believers, and those who falsely claim to be following Christ’s commands. Those who fail to follow Christ’s will, but say they have “fellowship” with Him, are liars. While it’s technically possible for such people to have saving faith, there is no way for them to produce spiritual fruit. The consequences of sin remain, even if we are free from the eternal penalty.

Verse 7. Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard.

John mentions “commandment” or “commandments” nearly a dozen times in this letter. Three of these mentions are in this single verse. He begins by noting that these directives are not new. What John has discussed are existing instructions, and he is simply giving a reminder. Further, these are commandments which have existed from the beginning of one’s Christian faith. In context, this beginning focused on when John’s audience first heard the gospel. John may have been personally responsible for bringing the gospel message to the audience of this letter, though this is uncertain.

John repeats his claim that this commandment is one the audience has already heard. This “word” includes the message of Jesus these believers had previously encountered. John’s focus in this verse is reminding his readers of something previously known. The idea that a Christian’s behavior is evidence of their salvation is not a new idea, but a core aspect of the gospel. This also heightens the reader’s attention for the upcoming statement, found later in verse 9.

Context Summary
First John 2:7–11 reminds the reader that these are not new commandments. From the very beginning of one’s faith, a Christian is taught that how they behave demonstrates their relationship with Christ. A powerful indicator of this relationship is how one thinks about, acts towards, and treats other professing believers. As with other tests mentioned in 1 John, these are markers of one’s intimacy with and knowledge of Christ.

Verse 8. At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because the darkness is passing away and the true light is already shining.

In previous verses, John reminds readers that the commandment to live as Christ lived is not a new one. This is an idea which believers have heard since the very beginning of their faith. Earlier in this letter, he explained how a person’s life gives powerful evidence of their relationship with Christ.

Here, in addition to the old commandments, he also provides a new commandment. According to John, this concept applies both to Christ as well as to those reading his letter.

The new commandment itself will be presented in verse 9. First, John prefaces it with a clear reason. Namely, that light is here and darkness is fading. Christian believers have left the “darkness,” meaning the ways of sin. In a saved believer, the true light of Jesus is shining in their lives. John commended their positive actions while pointing out important areas of new growth for their lives (1 John 1:5–6).

Verse 9. Whoever says he is in the light and hates his brother is still in darkness.

Here, John reveals the new commandment hinted at in the previous verses. His statement is direct, simple, and easy to understand: those who claim to follow Christ, but demonstrate hatred for fellow Christians, are actually walking in darkness. It is impossible for one who hates other believers to honestly claim to have fellowship with Christ. This is stated in strong, clear terms.

In Hebrew thinking, “light” was the ultimate ideal. All good things were described in terms of “light,” all evil things in terms of “darkness.” So, it’s not surprising to see the concept of “being in the light” used often in John’s letter. God is light (1 John 1:5), we are to walk in the light as Christ is in the light (1 John 1:7), the true light is already shining (1 John 2:8), and whoever loves his brother abides in the light (1 John 2:10).

The Gospel of John refers to Jesus as “the Light” more than twenty times, seven of those in chapter 1 alone. In the book of Revelation, John also notes that God Himself will be our source of light (Revelation 22:5). Rejecting that light comes with consequences, both in this life and in eternity.

Verse 10. Whoever loves his brother abides in the light, and in him there is no cause for stumbling.

John continues his discussion from previous verses. Love for one another is evidence of a close relationship to Christ. The believer who loves his brother abides or remains in the light, which is Christ. Those who do not, in contrast, are in darkness—they are at minimum failing to obey Christ’s commands.

The person who loves his brother has “no cause for stumbling.” This phrase closely resembles the concept of “love your neighbor as yourself.” The person who loves others has fulfilled the law and is living as they have been called to by Christ. The New Testament often refers to stumbling, falling or tripping as representative of a spiritual struggle or failure in someone’s life (Romans 9:32, 33; 11:9; 14:13; 1 Corinthians 1:23; 8:9; 1 Peter 2:8; Jude 1:24). Job 4:4 also offers an ancient perspective on this concept, noting, “Your words have upheld him who was stumbling, and you have made firm the feeble knees.”

Verse 11. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

Verses 9–10 described how those who show hate for Christians lack fellowship with Christ. Verse 11 completes this thought with more clear, direct language. Hate for others is totally incompatible with fellowship in Christ. Saved believers are capable of such a sin, but those who do so demonstrate serious spiritual sickness.

The idea of “walking in darkness” is often associated with evil or sin. This is not the same as “stumbling,” or “falling,” which implies a temporary situation. There is a difference between stumbling briefly into darkness and “walking” in darkness as a matter of habit. The person who walks in darkness is in a position of grievous spiritual danger. They have no clear vision or purpose, simply because without light they cannot see. Darkness is blinding.

In other words, hatred of others is a sin which prevents a person from being able to truly follow Christ. Though darkness is powerful, the Gospel of John declares: “The light shines in the darkness, and the darkness has not overcome it” (John 1:5). God’s love is far more powerful than the sin of this world.

Verse 12. I am writing to you, little children,because your sins are forgiven for his name ‘s sake.

Verse 12 is the first of six poetic phrases which each begin by naming a target audience. The first half of the poem is three sentences introduced with the phrase, “I am writing to you.” The second half is an additional three sentences, each beginning with the phrase, “I write to you.” Each audience is mentioned in the first and second halves of the poem.

The first one is addressed to “little children,” and mentions forgiveness of sins. These “little children” are not implying literal toddlers. More likely, this means young believers. These are newer Christians whose sins have been forgiven, and are one of the groups this letter is targeted at. John clearly knew some of the believers in the congregation (or congregations) reading his letter had only recently come to faith in Christ.

Verse 13, in the second half of this poem, will address this specific audience a second time. Verse 13 notes that these “children” know the Father. This brings to mind Christ’s teaching in John 14:6, that He is “the way, and the truth, and the life. No one comes to the Father except through me.” Those who know the Father are those who have come to faith in Christ and whose sins have been forgiven.

Context Summary
First John 2:12–14 is a six-line poem where John addresses three different groups of believers. John speaks to new Christians, older Christians, and those in between, in that order. He then talks to each again, in the same order. New Christians are reminded of their forgiveness through Christ, older Christians of their faith in an eternal God, and other of their spiritual strength to overcome “the evil one.”

Verse 13. I am writing to you, fathers,because you know him who is from the beginning.I am writing to you, young men,because you have overcome the evil one.I write to you, children,because you know the Father.

Verse 13 features three sentences in John’s six-sentence poem addressing various audiences. First, John writes to “fathers,” and refers to God’s eternal existence. These “fathers” are those older, more mature, more experienced believers. They both know Christ as Lord and “know” Him in the deepest sense of having walked with Him long-term, likely for several years.

The third phrase of John’s poem targets a third audience: “young men,” who have “overcome the evil one.” These young men are distinct from the “young children”—new believers—of verse 12, but are not yet the “fathers” of the church. These younger warriors for Christ have “overcome,” an idea John mentions again in verse 14. This letter also refers to “overcoming” in 1 John 4:4, 5:4, and 5:5. John defines an “overcomer” in 1 John 5:5 with a question: “Who is it that overcomes the world except the one who believes that Jesus is the Son of God?” Every true believer in Christ is an overcomer.

The fourth phrase of the poem begins its second half. In this half, the same groups are mentioned in the same order. First are the “little children,” who know God (1 John 2:12).

Verse 14. I write to you, fathers,because you know him who is from the beginning.I write to you, young men,because you are strong,and the word of God abides in you,and you have overcome the evil one.

This final verse of John’s poem offers two sentences directed at specific audiences. First, John again addresses fathers (1 John 2:13), repeating his comment that they know an eternal God. With the exception of the Greek verb for “writing,” the sentence is exactly the same as John used in 1 John 2:13. A major reason for our faith in God is His eternal, unchanging nature. Also, this reference echoes John’s statement in the Gospel of John that Jesus was both God and with God in the very beginning (John 1:1–3).

Finally, John provides a second word toward the “young men”. Here, he again mentions both their overcoming of evil as well as their strength. The reference to strength is not about muscles, but one’s spirit. In these believers, the Word of God was “remaining,” or “abiding.” The mention of their “overcoming” evil emphasizes the power of believers over the power of Satan.

Verse 15. Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.

Following his words to three distinct sets of believers, John instructs all three groups not to be overly attached to worldly (non-spiritual) things. Believers are to love God and one another, not the world or possessions. The term “world” is not a reference to the planet, or even to all material things. In this context, the term “world” is a reference to the fallen, man-centered system, or way of life. John gives a specific definition of this term in verse 16. Someone who loves the way this world operates, including its control by sin, is a person who cannot also focus on the Father’s will.

John emphasizes this theme by saying that those who love the world, in that sense, cannot really love God. These strong words highlight the contrast between love of the world and love of the Father. Jesus offered an example of this contrast when He was tempted by Satan in the wilderness. Satan told Jesus He could rule all the kingdoms of the world—if He would bow down to him. Jesus replied, “Be gone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve’” (Matthew 4:10).

Context Summary
First John 2:15–17 is a warning from John about un-Christian attitudes. Other portions of this chapter discuss how behavior provides evidence of fellowship with God. Here, John explains that thoughts and desires do the same thing. Since these are temptations, it is possible for a true Christian to stumble into them. However, habitually displaying these is a cause for concern. Loving “the world” is defined here as physical lusts, lusts in one’s thoughts, and arrogant pride.

Verse 16. For all that is in the world — the desires of the flesh and the desires of the eyes and pride of life — is not from the Father but is from the world.

John here describes what he means by “the world,” identifying two “desires” and a form of pride.

First are desires—or lusts—of “the flesh,” referring to what the body desires. This generally means anything craved excessively or inappropriately, from food to sexual impurity. In this context, it’s not about normal or necessary physical desires. Second are desires of “the eyes,” again a general term. In this case, it not only refers to those things we literally see, but those we imagine or put our “mental” eyes on. Third is the “pride of life,” meaning sinful desires which bring attention to self. This also refers to our habit of bragging about ourselves. Jesus called boastful pride a sin (Mark 7:22), and endured similar temptations from the Devil (Matthew 4:1–11).

These desires and pride are not given to us by God—they are temptations from the godless world. This is why a person marked by love for the world (1 John 2:15) does not have the love of God in him. In verse 17, John will make the larger point that though these shallow desires pass away, the will of God—and those who do it—will live forever.

Verse 17. And the world is passing away along with its desires, but whoever does the will of God abides forever.

Verse 17 concludes John’s condemnation of worldly thinking. John notes that this world is temporary. The world is temporary for each person, since every person dies. The physical earth is also temporary, since God will make a new earth in the end (Revelation 21—22). As a result, the desires of this world are also temporary. Believers are to resist evil desires, following the example of Jesus (Matthew 4:1–11).

This is the only place where the apostle John mentions the “will of God.” However, this phrase has a rich usage in the New Testament. Jesus stated, “For whoever does the will of God, he is my brother and sister and mother” (Mark 3:35). Romans 8:27 notes, “the Spirit intercedes for the saints according to the will of God.” Romans 12:2 adds, “be transformed by the renewal of your mind, that by testing you may discern what is the will of God.” Doing God’s will or desires is to be the goal of the believer.

Doing God’s will cannot save us, of course—no good works can overcome our sin. We are saved by Christ’s sacrifice, when we put our trusting faith in Him (Ephesians 2:8–9). However, a natural outcome of salvation is a desire to do God’s will (Ephesians 2:10). This is a hallmark of the believer, and only the believer will live with God forever. More immediately, John is explaining that a life lived in fellowship with God will go on forever, while earthly things will someday be gone.

Verse 18. Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour.

This verse begins a new section, extending through verse 27, focused on warning against “antichrists.” These are not the same as the end-times figure mentioned in the book of Revelation. John begins with the preface, “Children, it is the last hour.” He considered his time as part of the “last hour” or end times. Though the end times are hotly debated today, it is clear the apostles believed they lived in some sense of “the end times,” starting after the ascension of Jesus.

John’s reason for referring to the current time as “the last hour” was the emergence of so many of these antichrists. John had personally encountered those who were against Christ, teaching against the true gospel and character of Jesus. John is the only writer to mention the word antichrist, defining an antichrist as “he who denies the Father and the Son” (1 John 2:22), does not confess Jesus (1 John 4:3), and does not confess Jesus as coming in the flesh (2 John 1:7).

Context Summary
First John 2:18–27 warns against those who oppose Christ in their teachings. These ”anti-Christs” deny that Jesus is God. They reject Him as part of the Trinity, or claim He did not appear in the flesh. John again makes reference to truth ”abiding” in someone, encouraging his readers to hold to the gospel that saved them.

Verse 19. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.

John further describes the traits of “antichrists” as those who “went out from us, but they were not of us.” These false teachers claimed to be believers, but were not. John explains why: “if they had been of us, they would have continued with us.” John uses the idea of “continuing” to refer to ongoing or repeated action. Those who did not last in the faith, particularly those who claimed to be leaders in the church, but turned against God, were literally against Christ or antichrists.

John adds, “But they went out, that it might become plain that they all are not of us.” This abandonment of the faith offered proof or evidence that these false teachers were not true believers (1 John 2:22–23). In contrast with those who had been anointed (1 John 2:20), these false teachers did not have God’s Spirit within them. They did not know the truth (1 John 2:21), denied Jesus is the Christ (1 John 2:22), and deceived others (1 John 2:26).

Verse 20. But you have been anointed by the Holy One, and you all have knowledge.

In contrast with the false teachers John described in 2:18–19, he reassures true believers reading this letter that they have been anointed and possess knowledge of the truth. This anointing referred to the Spirit of God being poured out by Jesus “the Holy One” on those who have come to faith in Christ. This anointing “you received from him abides in you” (1 John 2:27), meaning it was lasting. The New Testament described Jesus as the Anointed One (Acts 4:26–27) who also anointed those who believe in Him.

Jesus was also often called the Holy One (Revelation 3:7). This title was used by Simon Peter (John 6:69; Acts 2:27), Paul (Acts 13:35), angels (Revelation 16:5), and even evil spirits (Mark 1:24; Luke 4:34). The idea that “you all have knowledge” refers to a Christian believer’s true knowledge of Jesus as the Christ. The Bible elsewhere parallels knowledge with salvation (Luke 1:77; 1 Corinthians 1:5).

Verse 21. I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth.

John again uses the phrase, “I write to you” (1 John 2:13–14), likely to emphasize the following words. His emphasis seems to be that those reading his letter are not antichrists. Truth is something a believer knows, not simply factual information, but knowledge that is accepted and applied. This, in fact, is faith: more than mere agreement, it is trust.

This verse also emphasizes the biblical view of truth. Namely, that truth exists and its opposite is false. Some approaches to truth deny this, claiming that opposites can both be true, or that there is no “real” truth. According to the Scriptures, this is not the case. There is one, and only one, “real” truth.

John follows with the clarification that truth and lies are in opposition to one another. This verse repeats the theme of 1 John 1:6 that living sinfully while claiming fellowship with God is a heinous lie. Truth is major theme in 1 John (1 John 1:6, 8; 2:4, 21; 3:18, 19; 4:6; 5:6), as well as 2 John (2 John 1:1, 2, 3, 4) and 3 John (3 John 1:1, 3, 4, 8, 12). John further mentions “truth” more than 20 times in his Gospel, emphasizing Jesus as truth (John 14:6) and that the truth will set you free (John 8:32).

Verse 22. Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.

John next defines the kind of liar he has in mind: someone who denies that Jesus is the Christ, meaning the Messiah. The concept of a liar is mentioned four other times in this letter (1 John 1:10; 2:4; 4:20; 5:10). A liar denies Jesus is the Savior. A liar may acknowledge some aspects of who Jesus is, but does not accept the true message of Jesus as both fully human and fully divine.

After mentioning “antichrists” in verse 18, John adds that an antichrist denies the Father and Son. One noted aspect of an antichrist, or false teacher, in this verse, is that the false teacher denies the triune God. Many religious groups accept God the Father or Jesus or the Holy Spirit, but not all three persons as the one triune God. Any religion that accepts Jesus as something less than eternal God, fully human and divine, is a false religion and fits the description of false teachers called antichrists in this passage.

Verse 23. No one who denies the Son has the Father. Whoever confesses the Son has the Father also.

This verse offers the other side of verse 22, which referred to those who deny the Father and Son. Specifically, those who reject Jesus are rejecting God, as well. A true believer will accept both God the Father and Jesus the Son. John specifically notes this by confirming that those who accept Christ accept God the Father. The person who confesses or believes in Jesus as Lord (Romans 10:9) has the Father. This is because Jesus is the only way to the Father (John 14:6) and is the only name under heaven by which we must be saved (Acts 4:12). This is the message they had heard from the beginning (1 John 2:24). Any different message was to be rejected.

Second John 1:7 also confronted this problem of those denying Jesus’ status as God incarnate. A person who deceives by changing core teachings about Jesus is considered a false teacher and antichrist. This was true not only in the church to which John wrote 1 John, but in any time or place where this occurs.

Verse 24. Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father.

John appeals to the message these believers had first accepted. The original message they had received was the true gospel; this is to abide or remain in them. John’s focus on the importance of “beginnings” is evident in this letter (1 John 1:1; 2:7, 13, 14, 24; 3:8, 11). The claims of false teachers are not to be rejected simply because they are new, but because they don’t agree with the original message John and other early church leaders proclaimed.

John also adds that those who reject the message of these antichrists can continue in fellowship with God. Accepting these false teachings will destroy the relationship we are supposed to have with Christ. Unlike the antichrists or false teachers who did not abide, these believers did remain faithful. They “abided” in the Son and the Father. They did not reject one or the other, but remained true in their beliefs regarding both God the Son and God the Father.

Verse 25. And this is the promise that he made to us — eternal life.

The focus of this verse is God’s promise of eternal life. Eternal life is mentioned six times in this brief letter. Jesus is eternal life (1 John 1:2). God gives believers eternal life through Jesus (1 John 5:11). Further, we can know we have eternal life (1 John 5:13). This part of John’s letter focuses heavily on false teachers. It’s possible that those he writes to were being taught to doubt whether or not the gospel message was true.

Eternal life is not something a believer “might” have, but is a promise of God. Whoever truly believes in Jesus can have eternal life (John 3:15–16; 3:36; 4:14, 36; 5:24). The Old Testament Scriptures “bear witness” of eternal life in Jesus (John 5:39). John 17:3 notes, “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.” “Eternal life” is used 17 times in John’s Gospel, marked as a consistent theme in both his Gospel and this letter.

Verse 26. I write these things to you about those who are trying to deceive you.

Verses 12–14 mention “writing” or “I write” six times. Verse 21 adds another. This verse adds an eighth. Each occasion introduces something John desires to emphasize. In this case, he draws attention to the false teachers he calls antichrists in verses 18–27. These false teachers denied Jesus was the Christ (1 John 2:22). They did not have both the Father and the Son.

According to John, these people are attempting to deceive the believers. People can be deceived by themselves (1 John 1:8), by others (1 John 3:7), and, as mentioned here, by false teachers. Second John 1:7 adds, “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist.” In Revelation 12:9, one of the five names of Satan is “the deceiver of the whole world.” Satan is the ultimate source of deception, which explains why John referred to false teachers as antichrists.

Verse 27. But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie — just as it has taught you, abide in him.

John again mentions the “the anointing that you received” (1 John 2:20), a reference to the Holy Spirit living within those who have believed in Jesus as Lord. According to John, this anointing “abides in you.” John’s focus on abiding or remaining is evident, seen already in this chapter in verses 6, 10, 14, 17, and 24, as well as again in verse 28. John acknowledges God’s Spirit in believers. He also refers to the ability of the Holy Spirit to help believers understand what is right and wrong. However, this does not mean teaching from other people is unimportant. Instead, John spoke against false teaching and served as a teacher to his readers.

John then summarizes the first half of the verse. The Holy Spirit—His anointing—teaches believers about all things and is true. In the same way, believers should abide or remain in Christ. In particular, we should respond to the teaching of the Holy Spirit, choosing to follow what He teaches us.

Verse 28. And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

“Abiding” is again emphasized. Faithful Christian living is frequently referred to as “abiding” in this chapter. Earlier, in verses 12–14, the phrase “little children” spoke more specifically of younger believers. In this particular context, though, John appears to address all of his readers. This is also made clear by the reference to Christ’s return. All believers are to anticipate Christ’s return at any moment. Whether by His return, or natural death, or other means, each person is always a heartbeat away from meeting God face-to-face.

This close fellowship with Christ leads to two important results when He returns. First, is confidence, both in our salvation and in our relationship with Him. Second, we will not need to be embarrassed about our lives and lifestyles. Instead of shame, a faithful believer can have confidence and look forward to Christ’s coming. First Thessalonians 4:18 says that believers should encourage one another with the truth of Christ’s imminent return.

Verse 29. If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

John concludes this passage with a summary. Believers know Jesus Christ is righteous. When we see someone who lives a righteous life like Jesus, we can have confidence the person has fellowship with Him. This is a strong indicator that such a person is born again or saved. Whether or not the opposite is true is not as certain. That is, a struggle with sin cannot be taken as proof that one is unsaved—particularly when seen in other people. The context of this statement is purely positive: godly behavior is a sign of a close relationship with God. John is building towards a key point in 1 John 4:12–16, which is that when a person truly walks with God, God is working directly through them.

Righteous living does not provide salvation; righteous living is the result of salvation. All have sinned and fall short of God’s glory (Romans 3:23). Salvation is not earned by works, but is the result of grace through faith (Ephesians 2:8–9). Good works should naturally result from the person who has become a believer (Ephesians 2:10). When they do, such righteous deeds offer evidence that a person has truly come to faith in Christ.

End of Chapter 2.

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