The Meaning of 1 John 2:28 Explained

1 John 2:28

KJV: 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.

YLT: And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence;

Darby: And now, children, abide in him, that if he be manifested we may have boldness, and not be put to shame from before him at his coming.

ASV: And now, my little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming.

KJV Reverse Interlinear

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. 

What does 1 John 2:28 Mean?

Study Notes

little children
The general term for all children.

Verse Meaning

"The warning against the antichrists or, as we have called them, the Revisionists, is now finished. The apostle"s burden has been to affirm the high spiritual caliber of his readership and to urge them to continue to live the "abiding" life, which they are currently doing. In the face of the false teaching of the Revisionists, they are to cling to the truth they have heard from the beginning and to allow that truth to shape them inwardly. To go the direction of the antichrists is to forfeit all the rich experience which abiding in the Son and in the Father makes possible.
"But what exactly is the abiding experience like: Although John has already pointed out that it involves a Christlike walk ( 1 John 2:6), he has said little about its exact character. Yet it is already clear that it involves obedience to the command to love one another (cf. 1 John 2:7-11). Beginning at this point in the epistle, love becomes a controlling and overriding theme." [1]
The section before us ( 1 John 2:28 to 1 John 4:19) constitutes the body of the letter. That it is a unit is clear from the structural inclusio. Note the statements in 1 John 2:28 "that ... we may have confidence ... at His coming" and in 1 John 4:17 "that we may have confidence in the day of judgment" that bracket the unit.
John introduced the new idea of the believer"s meeting with Jesus Christ at death or the Rapture to motivate his readers to continue to cultivate intimate fellowship with God. The prospect of this meeting remained the basis for John"s instruction through 1 John 4:19. This is the theme verse because it sets the agenda for what follows in this major portion of the epistle. 1 John 2:28 is a janus that looks in two directions: backward to summarize the preceding section, and forward to introduce the following section. Janus was the Roman god of beginnings and endings who supposedly guarded portals. He had two faces, one on the front and the other on the back of his head. The month of January gets its name from him. It is the month in which we look backward on the past year and forward to the new year.
"Abide" (Gr. meno) appeared no less than seven times in 1 John 2:12-27. The exhortation to abide here in 1 John 2:28 is the outworking of John"s concern to abide in 1 John 2:12-27. "If" might better be translated "whenever." The fact of the Lord"s appearing is certain even though its time is indefinite. [1] John meant that Christ"s return for His own might be while his readers were still alive. [2] Other passages that teach the imminency of Christ"s return include 1 Corinthians 1:8; 1 Corinthians 4:5; 1 Corinthians 15:51-52; 1 Corinthians 16:22; Philippians 3:20; Philippians 4:5; 1 Thessalonians 1:10; 2 Thessalonians 1:10-12; Titus 2:13; James 5:7-9; and Revelation 3:11; Revelation 22:7; Revelation 22:12; Revelation 22:17; Revelation 22:20. "Confidence" (Gr. parresia) is freedom or boldness of speech that comes as a result of a clear conscience. John"s idea was that if we walk in fellowship with God now we will not feel embarrassed to meet Him whenever we see Him (cf. Mark 8:38). The prospect of seeing Jesus Christ one day soon should motivate us to abide in Him now (cf. James 5:8).
"Even though eternal salvation is an entirely free gift which can never be lost, the New Testament makes plain that the believer must give an account of his or her Christian life in the presence of Christ (cf. 2 Corinthians 5:10; Romans 14:10-12). As is shown by the texts just cited, as well as by 1 Corinthians 3:11-15, this judgment is not merely a review of our good deeds, but a comprehensive review that embraces both "good and bad" ( 2 Corinthians 5:10). Therefore, shame is decidedly possible at the Judgment Seat. This is all the more true since Christians at that time will have their eternal bodies. Thus sin will no longer inhibit appropriate regret and embarrassment about those things in one"s earthly life that did not please the Lord." [3]

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 2:28

And now [και νυν]
John tenderly repeats the exhortation, “keep on abiding in him.” [source]
If he shall be manifested [εαν πανερωτηι]
Condition of third class with εαν — ean and first aorist passive subjunctive as in 1 John 2:19; Colossians 3:3. A clear reference to the second coming of Christ which may be at any time.That we have boldness (ινα σχωμεν παρρησιαν — hina schōmen parrēsian). Purpose clause with ινα — hina and the ingressive second aorist active subjunctive of εχω — echō “that we may get boldness.”And not be ashamed Likewise negative purpose (after John‘s fashion) with μη — mē and the first aorist passive subjunctive of αισχυνω — aischunō to put to shame.Before him (απ αυτου — ap' autou). “From him,” as if shrinking away from Christ in guilty surprise. See 2 Thessalonians 1:9 for this use of απο — apo (from the face of the Lord). [source]
That we have boldness [ινα σχωμεν παρρησιαν]
Purpose clause with ινα — hina and the ingressive second aorist active subjunctive of εχω — echō “that we may get boldness.” [source]
And not be ashamed [και μη αισχυντωμεν]
Likewise negative purpose (after John‘s fashion) with μη — mē and the first aorist passive subjunctive of αισχυνω — aischunō to put to shame.Before him (απ αυτου — ap' autou). “From him,” as if shrinking away from Christ in guilty surprise. See 2 Thessalonians 1:9 for this use of απο — apo (from the face of the Lord). [source]
Before him [απ αυτου]
“From him,” as if shrinking away from Christ in guilty surprise. See 2 Thessalonians 1:9 for this use of απο — apo (from the face of the Lord). [source]
When He shall appear [ὅταν φανερωθῇ]
The best texts read ἐὰν iffor when. So Rev., which gives also the proper passive force of φανερωθῇ , if He shall be manifested. Not expressing a doubt of the fact, but uncertainty as to the circumstances. On φανερόω tomake manifest, see on John 21:1. John never uses ἀποκαλύπτω toreveal, of the revelation of Christ. Indeed, neither the verb nor the kindred noun, ἀποκάλυψις , occurs in his writings except in John 12:38, which is a citation from Isaiah, and in Revelation 1:1. [source]
We may have []
Thus identifying himself with his children in the faith. Teacher and pupil must alike abide in Him. [source]
We may have confidence [σχῶμεν παῤῥησίαν]
Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER-
With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]

Be ashamed before Him [αἰσχυνθῶμεν ἀπ ' αὐτοῦ]
The expression is peculiar. Lit., “be ashamed from Him.” The fundamental thought is that of separation and shrinking from God through the shame of conscious guilt. The same construction is found in the Septuagint. Isaiah 1:29, “They shall be ashamed from their idols.” Jeremiah 2:36, “Thou shalt be ashamed of (from) Egypt, as thou wast ashamed of (from) Assyria.” Jeremiah 12:13. [source]
Coming [παρουσίᾳ]
Lit., presence. So 2 Corinthians 10:10. Hence, the presence of one coming, and so coming, especially in the New Testament, of the future, visible return of our Lord to raise the dead, judge the world, and finally establish the kingdom of God. The word does not occur elsewhere in John, nor does he use ἐπιφάνεια , which is Paul's word for the same event. [source]

Reverse Greek Commentary Search for 1 John 2:28

Matthew 24:3 Coming [παρουσίας]
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
John 21:1 Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
John 16:22 Have sorrow [λύπην ἔχετε]
This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful. In Matthew 17:20, Christ does not say if ye believe, but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (John 13:35; 1 John 4:16); have peace (John 16:33); have trust (2 Corinthians 3:4); have boldness (Hebrews 10:19; 1 John 2:28). [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
John 6:56 Abideth in me and I in him [εν εμοι μενει καγω εν αυτωι]
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον — echei zōēn aiōnion (has eternal life). The verb μενω — menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
2 Corinthians 3:12 Plainness [παῤῥησίᾳ]
Rev., boldness. See on openly, John 7:13; see on confidence, 1 John 2:28; see on freely, Acts 2:29. The contrast is with the dissembling with which his adversaries charged him. [source]
Galatians 4:19 My little children [τεκνία μου]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
1 John 5:14 Confidence [παῤῥησία]
Rev., boldness. See on 1 John 2:28; see on John 7:13. On have boldness, see on John 16:22. [source]
1 John 4:17 Boldness [παῤῥησίαν]
See on 1 John 2:28. [source]
1 John 3:21 Confidence [παῤῥησίαν]
Rev., boldness. See on 1 John 2:28. [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 2:29 Is born of Him [ἐξ αὐτοῦ γεγέννηται]
The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in 1 John 2:28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott's remark is pertinent. “When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1 John 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord's divine-human person to the other.” [source]
1 John 2:18 It is the last hour [εσχατη ωρα εστιν]
This phrase only here in N.T., though John often uses ωρα — hōra for a crisis (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28, etc.). It is anarthrous here and marks the character of the “hour.” John has seven times “the last day” in the Gospel. Certainly in 1 John 2:28 John makes it plain that the παρουσια — parousia might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this “last hour” whether it covers a period, a series, or the final climax of all just at hand. [source]
1 John 2:29 If ye know [εαν ειδητε]
Third-class condition again with εαν — ean and second perfect active subjunctive of οιδα — oida If ye know by intuitive or absolute knowledge that Christ (because of 1 John 2:28) is righteous, then “ye know” or “know ye” (γινωσκετε — ginōskete either indicative or imperative) by experimental knowledge (so γινωσκω — ginōskō means in contrast with οιδα — oida). [source]
1 John 3:2 If he shall be manifested [εαν πανερωτηι]
As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:21 Boldness toward God [παρρησιαν προς τον τεον]
Even in prayer (Hebrews 4:16). See also 1 John 2:28. [source]
1 John 5:14 Toward him [προς αυτον]
Fellowship with (προς — pros face to face) Christ. For boldness see 1 John 2:28. [source]
1 John 2:1 My little children [τεκνία μου]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
1 John 3:2 It is not yet made manifest [ουπω επανερωτη]
First aorist passive indicative of πανεροω — phaneroō For the aorist indicative with ουπω — oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα — ti esometha). Not τινες — tines (who), but τι — ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]

What do the individual words in 1 John 2:28 mean?

And now little children abide in Him so that when He appears we might have boldness not be ashamed before Him at the coming of Him
Καὶ νῦν τεκνία μένετε ἐν αὐτῷ ἵνα ἐὰν φανερωθῇ σχῶμεν παρρησίαν μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ

νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
τεκνία  little  children 
Parse: Noun, Vocative Neuter Plural
Root: τεκνίον  
Sense: a little child.
μένετε  abide 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: μένω  
Sense: to remain, abide.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
φανερωθῇ  He  appears 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
σχῶμεν  we  might  have 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
παρρησίαν  boldness 
Parse: Noun, Accusative Feminine Singular
Root: παρρησία  
Sense: freedom in speaking, unreservedness in speech.
αἰσχυνθῶμεν  be  ashamed 
Parse: Verb, Aorist Subjunctive Passive, 1st Person Plural
Root: αἰσχύνομαι  
Sense: to disfigure.
ἀπ’  before 
Parse: Preposition
Root: ἀπό 
Sense: of separation.
ἐν  at 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
παρουσίᾳ  coming 
Parse: Noun, Dative Feminine Singular
Root: παρουσία  
Sense: presence.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.