The profession in view, in the light of the context ( 1 John 1:6; 1 John 1:8; 1 John 1:10), is evidently another claim to having a close relationship with God, not a claim to being saved. [1] If a person says he knows God intimately but is not obedient to the revealed will of God, he is a liar; he does not know God intimately, does not have a close relationship with God. Furthermore, God"s truth does not have a controlling influence over his life (cf. 1 John 1:8; 1 John 1:10). [source][source][source]
"We may not like John"s verbal style [2], but he may simply be stating a fact in God"s sight as a pastoral messenger to God"s people who need a wakeup call." [3][source]
Jesus used similar language in Matthew 23:13-33 and John 8:55, and John was one of two "sons of thunder" ( Mark 3:17). [source][source][source]
"... who is not keeping God"s commands does not know God experientially no matter what he claims verbally." [4][source]1 John 2:4; 1 John 2:6; 1 John 2:9 contain three more claims (cf. 1 John 1:6; 1 John 1:8; 1 John 1:10). [source][source][source]
ClaimCondition"I have come to know Him" ( 1 John 2:4; cf. John 17:3)He "keeps His word" ( 1 John 2:5)"[5] in him" ( 1 John 2:6; cf. John 15:4)He "walk[6] . . . as He walked" ( 1 John 2:6)"[7] in the light" ( 1 John 2:9; cf. John 12:46)He "loves his brother" ( 1 John 2:10)[source]
"The three assertions about knowing God, abiding in him, and being in the light (as he himself is in the light, 1 John 2:7), are parallel versions of a single claim to be in a right relationship with the Father through the Son." [8][source]
Context Summary
1 John 2:1-11 - Keeping His Commandment Of Love
It is clearly possible to be kept from known and presumptuous sin. We shall be tempted, for that is an inevitable experience of life in this world; but we may be perfectly kept by the indwelling Spirit. Yet if we should be overtaken by some sudden gust of temptation, let us not despair; our Advocate ever makes intercession for us. The evidence that we have a saving knowledge of our Savior is obtained, not by the memory of a rapturous experience, but because we are conscious of doing, for His sake, things which we should otherwise evade. Let us continue to do such things, because by the path of patient obedience we shall enter into the Paradise of perfect, love. The outer walk is the best evidence to ourselves and others that there is an abiding union between us and Jesus. Light involves love; and love, light. Love and you are in light. Indulge hatred or ill-will and you begin to grope in darkness. [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 2:4
I know him [Εγνωκα αυτον] Perfect active indicative with recitative οτι hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης pseustēs just like Satan, John 8:44 and like 1 John 1:8,1 John 1:10), followed by the negative statement as in 1 John 1:8,1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
In him [ἐν τούτῳ] Emphatic. Lit., in this one the truth is not. See on 1 John 1:8. [source]
Reverse Greek Commentary Search for 1 John 2:4
John 8:55And ye have not known him [και ουκ εγνωκατε αυτον] Adversative use again of και kai = “and yet.” Perfect active indicative of γινωσκω ginōskō the verb for experiential knowledge. This was true of the κοσμος kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα oida (John 8:19; John 15:21) or γινωσκω ginōskō (John 17:23,John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν kai ean Apodosis of the condition. ομοιος Homoios (like) is followed by the associative-instrumental case υμιν humin The word πσευστης pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4,1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
Philippians 3:18Even weeping [και κλαιων] Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2 Corinthians 2:4). The enemies of the cross of Christ (τους εχτρους του σταυρου του Χριστου tous echthrous tou staurou tou Christou). Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12,Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4). [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
-DIVIDER-
[source]
1 John 4:20I love God [Αγαπω τον τεον] Quoting an imaginary disputant as in 1 John 2:4.And hateth (και μισει kai misei). Continuation of the same condition with εαν ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω miseō (hate) with αδελπος adelphos (brother). A liar (πσευστης pseustēs). Blunt and to the point as in 1 John 1:10; 1 John 2:4.That loveth not “The one who does not keep on loving” (present active negative articular participle).Hath seen (εωρακεν heōraken). Perfect active indicative of οραω horaō the form in John 1:18 used of seeing God.Cannot love “Is not able to go on loving,” with which compare 1 John 2:9, ου δυναται αμαρτανειν ou dunatai hamartanein (is not able to go on sinning). The best MSS. do not have πως pōs (how) here. [source]
1 John 4:20And hateth [και μισει] Continuation of the same condition with εαν ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω miseō (hate) with αδελπος adelphos (brother). A liar Blunt and to the point as in 1 John 1:10; 1 John 2:4. [source]
3 John 1:7Taking nothing [μηδεν λαμβανοντες] Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]
Revelation 1:3And keep [και τηρουντες] Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Revelation 1:3He that readeth [ο αναγινωσκων] Present active singular articular participle of αναγινωσκω anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω akouō (the audience).And keep Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Revelation 3:9Of them which say [των λεγοντων] Ablative plural in apposition with συναγωγης sunagōgēs On the construction of εαυτους Ιουδαιους ειναι heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]
Greek Commentary for 1 John 2:4
Perfect active indicative with recitative οτι hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
Compare we lie, 1 John 1:6. [source]
Emphatic. Lit., in this one the truth is not. See on 1 John 1:8. [source]
Reverse Greek Commentary Search for 1 John 2:4
Adversative use again of και kai = “and yet.” Perfect active indicative of γινωσκω ginōskō the verb for experiential knowledge. This was true of the κοσμος kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα oida (John 8:19; John 15:21) or γινωσκω ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν kai ean Apodosis of the condition. ομοιος Homoios (like) is followed by the associative-instrumental case υμιν humin The word πσευστης pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Galatians 4:9; 1 John 4:7, 1 John 4:8, 1 John 4:16; 2 Timothy 2:19. Γινώσκω in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8. In John the relation itself is expressed by the verb. John 17:3, John 17:25; 1 John 5:20; 1 John 4:6; 1 John 2:3, 1 John 2:4, 1 John 2:5. [source]
Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2 Corinthians 2:4). The enemies of the cross of Christ (τους εχτρους του σταυρου του Χριστου tous echthrous tou staurou tou Christou). Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12, Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4). [source]
Either the Judaizers who denied the value of the cross of Christ (Galatians 5:11; Galatians 6:12, Galatians 6:14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1 John 2:4). [source]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question. [source]
Quoting an imaginary disputant as in 1 John 2:4.And hateth (και μισει kai misei). Continuation of the same condition with εαν ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω miseō (hate) with αδελπος adelphos (brother). A liar (πσευστης pseustēs). Blunt and to the point as in 1 John 1:10; 1 John 2:4.That loveth not “The one who does not keep on loving” (present active negative articular participle).Hath seen (εωρακεν heōraken). Perfect active indicative of οραω horaō the form in John 1:18 used of seeing God.Cannot love “Is not able to go on loving,” with which compare 1 John 2:9, ου δυναται αμαρτανειν ou dunatai hamartanein (is not able to go on sinning). The best MSS. do not have πως pōs (how) here. [source]
Continuation of the same condition with εαν ean and the present active subjunctive, “and keep on hating.” See 1 John 2:9; 1 John 3:15 for use of μισεω miseō (hate) with αδελπος adelphos (brother). A liar Blunt and to the point as in 1 John 1:10; 1 John 2:4. [source]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]
Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Present active singular articular participle of αναγινωσκω anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω akouō (the audience).And keep Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Ablative plural in apposition with συναγωγης sunagōgēs On the construction of εαυτους Ιουδαιους ειναι heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]
Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4). [source]