1 John 2:7-17: The Old Commandment Made New

Beloved [MPl Nom Aor. Pass. Part.], not commandment new I am writing [1S Pres. Act. Indic.] to you but commandment old which you have had [2Pl Impf. Act. Indic.] from the beginning. The old commandment is [3S Pres. Act. Indic.] the word that you have heard [2Pl 1 Aor. Act. Indic.]. 8On the other hand, commandment new I am writing [1S Pres. Act. Indic.] to you: That which is [3S Pres. Act. Indic.] true in him also in you, that darkness is passing away [3S Pres. Pass. Indic.] and the true light already is shining [3S Pres. Act. Indic.]. 9The one saying [MS Nom. Pres. Act. Part.] in the light to be [Pres. Act. Inf.] and his brother is hating [MS Nom. Pres. Act. Part.], in the darkness is [3S Pres. Act. Indic.] up to now. 10The one loving [MS Nom. Pres. Act. Part.] his brother in the light is abiding [3S Pres. Act. Indic.] and a stumbling block in him is not [3S Pres. Act. Indic.]. 11But the one hating [MS Nom. Pres. Act. Part.] his brother in the darkness is [3S Pres. Act. Indic.] and in the darkness he is walking [3S Pres. Act. Indic.] and not know [3S Pres. Act. Indic.] where he is going [3S Pres. Act. Indic.], for the darkness has blinded [3S 1 Aor. Act. Indic.] his eyes. I am writing [1S Pres. Act. Indic.] to you, little children [teknia], For your sins have been forgiven [3Pl Perf. Pass. Indic.] for his names sake. 13 I am writing [1S Pres. Act. Indic.] to you, fathers, For you have come to know [2Pl Perf. Act. Indic.] the from-the-beginning one. I am writing [1S Pres. Act. Indic.] to you, young men, For you have overcome [2Pl Perf. Act. Indic.] the evil one. 14 I wrote [1S 1 Aor. Act. Indic.] to you, little children [paidia], For you have come to know [2Pl Perf. Act. Indic.] the Father. I wrote [1S 1 Aor. Act. Indic.] to you, fathers, For you have come to know [2Pl Perf. Act. Indic.] the from-the-beginning one. I wrote [1S 1 Aor. Act. Indic.] to you, young men, For strong you are [2Pl Pres. Act. Indic.] And the word of God in you abides [3S Pres. Act. Indic.] And you have overcome [2Pl Perf. Act. Indic.] the evil one. Do not love [2S Pres. Act. Impv.] the world nor the in-the-world-things. If someone loves [3S Pres. Act. Indic. Or Subj.] the world, the love of the Father is [3S Pres. Act. Indic.] not in him. 16For all that is in the world, the desire of the flesh and the desire of the eyes and the ostentation of material goods [tou biou], is not [3S Pres. Act. Indic.] from the Father but from the world it is [3S Pres. Act. Indic.]. 17And the world is passing away [3S Pres. Pass. Indic.], but the doing-the-will-of-God one abides [3S Pres. Act. Indic.] forever.
15 12 7

2:7: In this new section, John turns his attention from explaining the doctrine of the gospel to a describing a life transformed by the gospel. As is Johns way, he opens a statement with a term of endearment: Beloved. This is not a term of endearment chosen at randomthis whole section regards how we are commanded to love one another. John begins this passage by reminding them that they have been loved before he reminds them of their command to love one another. John explains, first of all, that the commandment he is preaching (the commandments, which, by our keeping them, we know that we have come to know him1 John 2:3) is not new, but old. In fact, it is a commandment that we have had from the beginning. Stated differently, The old commandment is the word that you have heard. The commandment he speaks of is the commandment to love one another. When Jesus declared that loving God and loving people were the two greatest commandments (Matt. 22:34-40, Mark 12:28-34), he wasnt making something up out of nowherehe was quoting the Old Testament Law (Lev. 19:18, Deut. 6:5). All Jews would have grown up hearing, learning, and memorizing the Law; hence, John writes that this is the word that you have heard. 2:8: Nevertheless, John writes, this commandment to love is indeed a new commandment, and John contradicts himself by using exactly the same words in the Greek. But what does he mean? How can this be not new, but, on the other hand, new? John clarifies his own meaning by two clauses: (1) the new commandment is true in him and in you; and (2) the reason for (1) is that the darkness is passing away and the true light is already shining. I think the best explanation here is that, because of Jesus Christ, the old commandment to love is radically renewed. Now the Christ has come, now that he has conquered the darkness (so that it is passing away as we speak), and now that the true light is already shining (because the Kingdom of Light is being built as we speak; cf. 1 John 1:5), love becomes the modus operandi for the people of God. Not only is love something we are called to strive after, but love is something that God is causing to growday after day, month after month, year after yearin our hearts. Love is true in us because it was true in him. Put another way, the gospel does not merely demand that we love one anotherit provides our love for one another. When we find ourselves beloved in Christ, we become a people who love for the sake of Christ. Calvin takes a different approach, writing: Again, a new commandment Interpreters do not appear to me to have attained the meaning of the Apostle. He says new, because God, as it were, renews it by daily suggesting it, so that the faithful may practice it through their whole life, for nothing more excellent can be sought for by them. The elements which children learn give place in time to what is higher and more solid. On the contrary, John denies that the doctrine respecting brotherly love is of this kind, is one which grows old with time, but that it is perpetually in force, so that it is no less the highest perfection than the very beginning. It was, however, necessary that this should be added, for as men are more curious than what they ought to be, there are many who always seek something new. Hence there is a weariness as to simple doctrine, which produces innumerable prodigies of errors, when every one gapes continually for new mysteries. Now, when it is known that the Lord proceeds in the same even course, in order to keep us through life in that which we have learnt, a bridle is cast on desires of this kind. Let him, then, who would reach the goal of wisdom, as to the right way of living, make proficiency in love.1

Calvins Commentary: http://www.ccel.org/ccel/calvin/calcom45.v.iii.iii.html

My sense is that Calvin is right to anticipate the growth of love described in 2:12-14; however (in due deference to a biblical scholar whom I shall never match) I do not think that he grasps the direction John is movingtoward the global reach of the gospel!in the rest of v. 8. 2:9: Calvin writes, John says in the third chapter, that we falsely boast of love to God, except we love our brethren; and this is most true. But he now takes love to the brethren as a testimony by which we prove that we love God. In short, since love so regards God, that in God it embraces men, there is nothing strange in this, that the Apostle, speaking of love, should refer at one time to God, at another to the brethren; and this is what is commonly done in Scripture.2 Augustine writes, Come now, my brothers, how long have we been telling you, Love your enemies (Mt 5:44)? See how much worse it is if you still hate your brothers. If you only love your brothers, you arent yet perfect. But if you hate your brothers, what are you? Where are you? Let each one examine his own heart.3 Augustine writes further, Now there was some pagan or other who became a Christian. Listen to this: He was in the darkness when he was a pagan; now he has become a Christian. Thanks be to God, everyone congratulates him. The Apostle is read in a congratulatory mood: You were once in darkness, but now you are light in the Lord. He used to adore idols; now he adores God. He used to adore the things that he made; now he adores the one who made him. He has changed. Thanks be to God, all the Christians congratulate him. Why? Because now he is an adorer of the Father and the Son and the Holy Spirit and a detester of demons and idols. Still John is concerned about this; still he mistrusts the many congratulators. Brothers, let us willingly embrace his maternal concern. Not without reason is a mother concerned on our behalf, while others are congratulatory. I refer to charity as a mother, for she dwelled in Johns heart when he said these things. Why, if not that he is fearful about something in us at the very moment when people are congratulating us? What causes him to fear? He who says that he is in the lightwhat does that mean? he who says that he is already a Christianand hates his brother is in darkness even yet. There is nothing to explain here, only to rejoice at or to mourn over.4 I think that Augustines exegesis is spot-on herethere is indeed nothing to explain or quantify or measure. If we hate those who also have been called in the gospel along with us, then how can we claim to be in Christ? But where I would take this a step further is that our regard for our brothers is a gospel issue, and that for two reasons: 1. How can someone who is Beloved not, in turn, extend love to his brother? 2. The Holy Spirit creates love in our heart toward others as a part of applying the gospel to our lives. This isnt something that we are charged with creating for ourselves. Moreover, John is clearly talking about a set, established brand of hatred. We will all stumble, and, if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. John is talking about a person who sets himself against his brother with impunity. They refuse to acknowledge the demands of (1), and this is because they have no personal knowledge of (2).

Calvins Commentary: http://www.ccel.org/ccel/calvin/calcom45.v.iii.iii.html Augustine of Hippo, First Homily, Homilies on the First Epistle of John (Tractatus in Epistolam Joannis ad Parthos), The works : a translation for the 21st century. (Hyde Park: New City Press, 2008), 32. 4 Augustine of Hippo, First Homily, Homilies on the First Epistle of John (Tractatus in Epistolam Joannis ad Parthos), The works : a translation for the 21st century. (Hyde Park: New City Press, 2008), 32.

2:10: The corollary of 2:9, then, is that Whoever loves his brother abides in the light, and in him there is no cause for stumbling. Remember the promise of 1 John 1:7: But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. Walking in the light offers not only fellowship with God (who is light 1 John 1:5), but also fellowship with others who are also in the light. Notice, though, that John adds this phrase: and in him there is no cause for stumbling, or, more literally translated, and a stumbling block [skandalon] in him is not. I dont know for certain, but it sounds to me that John is saying that such a person will not corrode the church, since someone who hates his brother (on the other hand) definitely will corrode the church. Haters of their brothers will poison the fellowship enjoyed by those walking together in the light and loving one another. Even if these haters-of-their-brothers arent sneaking around spreading outright, malicious lies like the villains in bad movies, what happens is that such people attempt to move the fellowship of others away from fellowship with God. Because they themselves do not walk in the lightbecause they do not know what it is for the blood of Jesus to cleanse them from their sinsthey cannot draw near to God through Christ, and so they set up stumbling blocks for the brothers. 2:11: The one walking in the darkness, however, does not know where he is going, because the darkness has blinded his eyes. Such a person can cause untold damage to a fellowship of believers. Again, even if such a person does not have a deliberate, diabolical purpose, their blindness makes it so that they cannot even see to avoid the problems that they cause. 2:12: Calvin,5 Wiersbe,6 and Lenski7 all argue persuasively that little children is not an age/spiritual maturity classification (especially since this is the same word John uses in 2:1, which clearly does not isolate actual children from adultspaidia, then, is merely a variant of teknia, with substantially the same meaning), but refers to all those whom John is addressing. Lenski writes, It is this remission [of sin] that has placed them in fellowship with God and thus in fellowship with each other (1:7), this remission which the heretics would destroy for them by enticing them with the lusts of the world.8 This forgiveness of sinsthe gospel itselfis the foundation for what John is writing here. 2:13-14: This section is highly repetitive, except that we should note that, the first three I am writing phrases are written in the present tense, while the last three are written in the aorist. Why is this? Lenski argues that These are epistolary aorists. The three grapho, I am writing, are plainly rhetorical repetition. When he doubled this repetition John could not use three more [page] grapho; but the Greek afforded him its epistolary aorist.9 I suppose that this explanation is correct, as far as it goes, but I wonder if it does not hint at the eternality of the gospel. Earlier, John has written I am writing you no new commandment, but an old commandment that you had from the beginning.At the same time, it is a new commandment that I am writing to you Then, in this very section, he makes special note that the fathers are they who know
5

Calvins Commentary: http://www.ccel.org/ccel/calvin/calcom45.v.iii.iv.html Warren Wiersbe, The Bible exposition commentary: New Testament, vol. 2, (Colorado Springs: Victor, 2001), 495. 7 R.C.H. Lenski, The interpretation of the Epistles of St. Peter, St. John and St. Jude (Minneapolis: Augsburg, 1966), 417. 8 R.C.H. Lenski, The interpretation of the Epistles of St. Peter, St. John and St. Jude (Minneapolis: Augsburg, 1966), 417. 9 R.C.H. Lenski, The interpretation of the Epistles of St. Peter, St. John and St. Jude (Minneapolis: Augsburg, 1966), 420-21.
6

him who is from the beginning. This is true now (present tense), but this has also been true from the beginning (aorist tense). Perhaps the perfect might have been better here if this is exactly what John wanted to communicate; however, I am merely arguing that the rhetorical epistolary aorist here hints at a larger purpose in this section. I like Lenskis take on this section: John divides all of his readers into two classes: old and young, fathersyouths, the masculines include the other sex. Johns reason for writing to the fathers, the older church members, if a double one; the second one pertains to them in particular. Due to their age and their extended opportunity in life they have known the One (who is) from the beginning.This phrase is to be understood in the sense it has in 1:1 and not in the sense it has in 2:7. As this phrase is applied to Jesus, it designates him in his deity. Ever since the venerable members of the churches first heard the gospel they have known Jesus in his deity, have known that this makes him the Savior indeed (4:14). During all these years they have rested their faith in him because he is from the beginning. Now these heretics are denying the deity of Jesus, are claiming that he is the natural son of [page] Joseph, that his blood is not that of the Son of God. All of the older members will thus know what is at stake far better than the youth. They are able to tell the youth what John means by writing as he does so that they, too, may see the full danger. Thus John states as his special reason for writing to the fathers: I am writing to you because you have known the One from the beginning. John cannot offer the same reason for writing to the youth. Neaniskoi are young persons, and the word refers to natural age. We should not spiritualize it and refer the word to immature Christians, whether these are old or young in years; the term for such Christians is nepioi, Matt. 11:25; Luke 10:21; Rom. 2:20; I Cor. 3:1; Heb. 5:13; etc.The perfect you have conquered is to be understood in the same sense as the preceding perfects: a past victory that endures until the present. This is not a reference only to young men, to their strength, their desire for conflict, etc. Johns letter is not addressed to the male membership alone, it is intended also for the venerable mothers and the young maidens. In the case of the older members John mentions their extended knowledge of the Eternal Son; in the case of the younger their victory over Satan. Their extensive knowledge is full of rich, garnered treasure; the victorious stand against the enemy is the beginning of the true Christian life, the first full [page] consciousness of youthful hearts that they stand in the army of Christ with Satan overthrown, that it is theirs to retain the victory and the triumph under Christ and during all of their life to reap the glorious fruits.10 Paraphrased somewhat, John is acknowledging that the young have everything pertaining to life and godliness at their fingertipsthey are strong, the word of God abides in them, and they have overcome the evil one. The old, however, have the benefit of age, wisdom, and experiencethey know him who is from the beginning, and they can shepherd the young through false teaching, the lures of the world, and even the war that their old natures wage against their new natures in themselves.

R.C.H. Lenski, The interpretation of the Epistles of St. Peter, St. John and St. Jude (Minneapolis: Augsburg, 1966), 418-20.

10