KJV: 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.
YLT: because all that is in the world -- the desire of the flesh, and the desire of the eyes, and the ostentation of the life -- is not of the Father, but of the world,
Darby: because 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.
ASV: For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world.
John summarized the appeal of the world system as three-fold. Here is a picture of the infernal trinity, the three faces of the world, three sources of worldly temptation (cf. Genesis 3; Matthew 4). Lusts are cravings or desires, and in the context they are evil because they are not in harmony with God"s will. [source][source][source]
The lust of the flesh is the desire to do something apart from the will of God. It includes every sinful activity that appeals to the sinful hearts of people. The lust of the eyes is the desire to have something apart from the will of God. Whatever is appealing to our senses but is not properly ours to desire or obtain falls under this category. The pride of life is the desire to be something apart from the will of God. It refers to boastful pretension in earthly matters. The first desire appeals mainly to the body, the second appeals to the soul (or intellect), and the third to the spirit. Perhaps the most common manifestation of the lust of the flesh in modern western civilization is illicit sex (hedonism, idolizing pleasure). Perhaps the most common manifestation of the lust of the eyes is excessive buying (materialism, idolizing possessions). Perhaps the most common manifestation of the pride of life is trying to control (egoism, idolizing power). [source][source][source]
"The "wants" which man feels can be divided into two great classes. Some things he desires to appropriate personally: some things he desires to enjoy without appropriation. The desire of the flesh embraces the one class (e.g. gratification of appetites); the desire of the eyes the other (e.g. pursuit of art as an end)." [1][source]
""Pride of life" will be reflected in whatever status symbol is important to me or seems to define my identity. When I define myself to others in terms of my honorary [2] degrees, the reputation of the church I serve, my annual income, the size of my library, my expensive car or house, and if in doing this I misrepresent the truth and in my boasting show myself to be only a pompous fool who has deceived no one, then I have succumbed to what John calls the pride of life." [3][source]
"Thus the "pride of life" is ostentatious pride in the possession of worldly goods." [4][source]
These three basic desires come from the world system, not from the Father, and the believer should separate from them. The Father desires our welfare, but the world will destroy us ( 1 John 2:17). [source][source][source]
"Morality is not the grounds for assurance, but the fruit of it." [5][source]
The Christian"s Three-Fold EnemyProblemSolutionThe World 1 John 2:15-17Lust of the FleshLust of the EyesPride of LifeFlee 1 Timothy 6:112 Timothy 2:22The Flesh Romans 7:18-24Deny Romans 6:12-13; Romans 8:13The Devil 1 Peter 5:8Resist 1 Peter 5:9[source]
Context Summary
1 John 2:12-17 - Transient Desires, Abiding Life
There are gradations in Christian experience-the child, the father, the young man. The note of the child is the glad sense of forgiveness; of the father, a deep knowledge of God; of the young man, victory over the power of evil. With all these is growth. The child, through forgiveness, also comes to know the Father; the fathers can only go on to know God more profoundly; and as the young men become stronger they are more aware of the indwelling spirit of power.
Distinguish between the world of nature and the world of appearance, which is an illusion, the vain dream of human imaginings and boastings. It is the sphere of sense as contrasted with the sphere of spirit. It is the sum of all that the flesh lusts after, the eyes feast on, and the soul takes pride in. The Preacher gathers the world into one phrase, "under the sun," Ecclesiastes 1:3. The world is passing as a moving-picture film, and the power to enjoy it is vanishing also. Only that which is rooted in God abides. [source]
Chapter Summary: 1 John 2
1He comforts them against the sins of infirmity 3Rightly to know God is to keep his commandments; 9to love our brothers; 15and not to love the world 18We must beware of antichrists; 20from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life
Greek Commentary for 1 John 2:16
All that [παν το] Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37,John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11,John 17:14.). [source]
All [πᾶν] Not all things severally, but all that is in the world collectively, regarded as a unit. [source]
Of the flesh [] Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
The lust of the eyes [] This is included in the lust of the flesh, as a specific manifestation. All merely sensual desires belong to the economy which “is not of the Father.” The desire of the eyes does not involve appropriation. It is satisfied with contemplating. It represents a higher type of desire than the desire of the flesh, in that it seeks mental pleasure where the other seeks physical gratification. There is thus a significant hint in this passage that even high artistic gratification may have no fellowship with God. [source]
The pride of life [ἡ ἀλαζονεία τοῦ βίου] Rev., vainglory. The word occurs only here and James 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος lifeas distinguished from ζωη. lifesee on John 1:4. [source]
Of the Father [ἐκ τοῦ πατρός] Do not spring forth from the Father. On the expression εἶναι ἐκ tobe of, see on John 1:46. “He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine” (Plato, “Timsaeus,” 90). [source]
Colossians 2:11The body of the sins of the flesh [τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς] Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, “the flesh with its passions and lusts” (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα bodyand σάρξ fleshsee on flesh, Romans 7:5, sec. 3. [source]
Titus 2:11Bringing salvation [σωτηριος] Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Titus 2:11Ungodliness [ασεβειαν] See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Titus 2:11Worldly lusts [τας κοσμικας επιτυμιας] Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
James 4:16Boastings [ἀλαζονείαις] Only here and 1 John 2:16. The kindred word ἀλαζών , a boaster, is derived from ἄλη , a wandering orroaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ἀλαζονεία is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting. [source]
James 4:16In your vauntings [εν ταις αλαζονιαις υμων] Old word for braggart talk (from αλαζονευομαι alazoneuomai to act the αλαζων alazōn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16. [source]
1 John 3:17Whoso hath [ος αν εχηι] Indefinite relative clause with modal αν an with ος hos and the present active subjunctive of εχω echō world‘s goods “The living or livelihood (not ζωη zōē the principle of life, and see 1 John 2:16 for βιος bios) of the world” (not in the sense of evil or wicked, but simply this mundane sphere). [source]
Parse: Noun, Genitive Feminine Singular
Root: σάρξ
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
Greek Commentary for 1 John 2:16
Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.). [source]
Not all things severally, but all that is in the world collectively, regarded as a unit. [source]
See on Mark 4:19. [source]
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
This is included in the lust of the flesh, as a specific manifestation. All merely sensual desires belong to the economy which “is not of the Father.” The desire of the eyes does not involve appropriation. It is satisfied with contemplating. It represents a higher type of desire than the desire of the flesh, in that it seeks mental pleasure where the other seeks physical gratification. There is thus a significant hint in this passage that even high artistic gratification may have no fellowship with God. [source]
Rev., vainglory. The word occurs only here and James 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος lifeas distinguished from ζωη. lifesee on John 1:4. [source]
Do not spring forth from the Father. On the expression εἶναι ἐκ tobe of, see on John 1:46. “He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine” (Plato, “Timsaeus,” 90). [source]
Reverse Greek Commentary Search for 1 John 2:16
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, “the flesh with its passions and lusts” (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα bodyand σάρξ fleshsee on flesh, Romans 7:5, sec. 3. [source]
Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Only here and 1 John 2:16. The kindred word ἀλαζών , a boaster, is derived from ἄλη , a wandering orroaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ἀλαζονεία is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting. [source]
Old word for braggart talk (from αλαζονευομαι alazoneuomai to act the αλαζων alazōn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16. [source]
Indefinite relative clause with modal αν an with ος hos and the present active subjunctive of εχω echō world‘s goods “The living or livelihood (not ζωη zōē the principle of life, and see 1 John 2:16 for βιος bios) of the world” (not in the sense of evil or wicked, but simply this mundane sphere). [source]