The Meaning of 1 John 2:24 Explained

1 John 2:24

KJV: 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.

YLT: Ye, then, that which ye heard from the beginning, in you let it remain; if in you may remain that which from the beginning ye did hear, ye also in the Son and in the Father shall remain,

Darby: As for you let that which ye have heard from the beginning abide in you: if what ye have heard from the beginning abides in you, ye also shall abide in the Son and in the Father.

ASV: As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father.

KJV Reverse Interlinear

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. 

What does 1 John 2:24 Mean?

Verse Meaning

Christians should not reject the truth that they believed that resulted in their salvation (cf. the warning passages in Hebrews). Such faithfulness enables us to continue to abide in fellowship with God. John used "abide" in the same sense in which Jesus did in the Upper Room Discourse. Abiding refers to an intimate relationship with God determined by the extent to which we walk in the light of God"s will that we have. Abiding, fellowship, and knowing God refer to the same thing, and we experience them by degrees rather than either completely or not at all ( John 15:1-8). John"s insistence that his readers really did know God and His truth would have strengthened them to resist the false teachers ( 1 John 2:12-14; 1 John 2:21).

Context Summary

1 John 2:18-29 - Loyalty To Truth
The Holy One is surely the risen Savior, who has passed into the heavens, whence He bestows the Holy Spirit as a sacred chrism on meek and trustful souls. We can say with the psalmist, "Thou anointest my head with oil." Let us seek fresh anointing. "I shall be anointed with fresh oil," Psalms 92:10. Whenever we attempt to do God's work, we should be able to say, "The Spirit of the Lord is upon me, and He hath anointed me." The anointed soul understands things hidden from the wise and prudent, 1 John 2:27.
We must hold the Word of Christ by perpetual reiteration and meditation; only so shall we be able to abide in Him. This abiding life involves not merely that we shall work for God, but that God will work through us. The abiding branch bears much fruit, because the energy of the vine is set free to work its will through its yielded channels. A life of abiding communion with Christ will never be ashamed in this or in any other world. [source]

Chapter Summary: 1 John 2

1  He comforts them against the sins of infirmity
3  Rightly to know God is to keep his commandments;
9  to love our brothers;
15  and not to love the world
18  We must beware of antichrists;
20  from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life

Greek Commentary for 1 John 2:24

As for you [υμεις]
Emphatic proleptic position before the relative ο — ho and subject of ηκουσατε — ēkousate a familiar idiom in John 8:45; John 10:29, etc. Here for emphatic contrast with the antichrists. See 1 John 1:1 for απ αρχης — ap' archēs (from the beginning). [source]
Let abide in you [εν υμιν μενετω]
Present active imperative of μενω — menō to remain. Do not be carried away by the new-fangled Gnostic teaching. [source]
As for you [ὑμεῖς]
This is the rendering of the Rev. The force of the emphatic you at the beginning of the sentence is utterly lost in the A.V., which takes the pronoun simply as nominative to ye have heard. You is emphatic by way of contrast with the false teachers (1 John 2:22). [source]
From the beginning []
See on 1 John 1:1. Notice the change in the order of the repeated sentence, that which ye heard from the beginning: ὃ ἠκούσατε ἀπ ' ἀρχῆς , that which ye heard; the emphasis being on their reception of the message: ὃ ἀπ ἀρχῆς ἠκούσατε , that which ye heard from the beginning; emphasizing the time of the reception as coincident with the origin of their faith. [source]
In the Son and in the Father []
Compare the reverse order in 1 John 2:22. “Here the thought is that of rising through the confession of the Son to the knowledge of the Father; there the thought is of the issue of denial culminating in the denial of the Father” (Westcott). [source]

Reverse Greek Commentary Search for 1 John 2:24

John 14:23 Abode [μονὴν]
See on John 14:2. Compare 1 John 2:24; 1 John 5:15. [source]
John 1:1 In the beginning was [ἐν ἀρχῇ ἦν]
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; 1 John 1:1; Ephesians 1:4; Proverbs 8:23; Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή , beginning, which simply leaves room for it, as in the use of ἦν , was, denoting absolute existence (compare εἰμί , I am, John 8:58) instead of ἐγένετο , came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή , in the beginning, and the expression ἀπ ' ἀρχῆς , from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. “In Genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time” (Milligan and Moulton). See on Colossians 1:15. This notion of “beginning” is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. “The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning ), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby” (Lange). “Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word ” (Godet). [source]
John 6:64 That believe not [οι ου πιστευουσιν]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης — ex archēs only here and John 16:4, but απ αρχης — ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω — pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν — estin and note article and future active participle of παραδιδωμι — paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης — prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
1 John 2:6 He abideth in Him [ἐν αὐτῷ μένειν]
To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4sqq.; John 6:56; 1 John 2:24, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12sq.; 1 John 4:15sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” [source]
1 John 2:27 As for you [ὑμεῖς]
Emphatic, as in 1 John 2:24. [source]
1 John 1:1 From the beginning [ἀπ ' ἀρχῆς]
The phrase occurs twice in the Gospel (John 8:44; John 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; John 2:13, John 2:14), and relatively (John 15:27; 1 John 2:24). It is here contrasted with “in the beginning” (John 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.” [source]
1 John 2:27 And as for you [και υμεις]
Prolepsis again as in 1 John 2:24. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

What do the individual words in 1 John 2:24 mean?

You what you have heard from [the] beginning in you let it abide If should abide also the Son and Father will abide
Ὑμεῖς ἠκούσατε ἀπ’ ἀρχῆς ἐν ὑμῖν μενέτω ἐὰν μείνῃ καὶ τῷ Υἱῷ καὶ Πατρὶ μενεῖτε

ἠκούσατε  you  have  heard 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
μενέτω  let  it  abide 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
μείνῃ  should  abide 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
Υἱῷ  Son 
Parse: Noun, Dative Masculine Singular
Root: υἱός  
Sense: a son.
Πατρὶ  Father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
μενεῖτε  will  abide 
Parse: Verb, Future Indicative Active, 2nd Person Plural
Root: μένω  
Sense: to remain, abide.