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Commentary on 1 John 2 verses 12–17
This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so,
I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses,
1.The lowest in the Christian school: I write unto you, little children, Jo1 2:12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: - (1.) Because their sins were forgiven them for his name's sake, Jo1 2:12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds,
2.To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (Jo1 2:13, Jo1 2:14), unto you, Mnasons, you old disciples, Act 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, Jo1 2:13, Jo1 2:14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as Jo1 1:1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then,
3.To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, Jo1 2:13, Jo1 2:14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts: - (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, Jo1 2:13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, Jo1 2:14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, Jo1 2:14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world.
II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, Jo1 2:15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken,
1.From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, Jo1 2:15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays.
2.From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, Jo1 2:16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, Jo1 2:16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world.
3.From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, Jo1 2:17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Ecc 12:5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave?
4.From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, Jo1 2:17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither.
From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.
That we are not to obey our own will, but the will of God. In the Gospel according to John: "I came not down from heaven to do mine own will, but the will of Him that sent me." Of this same matter, according to Matthew: "Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt." Also in the daily prayer: "Thy will be done, as in heaven, so in earth." Also according to Matthew: "Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven." Also according to Luke: "But that servant which knoweth his Lord's will, and obeyed not His will, shall be beaten with many stripes." In the Epistle of John: "But he that doeth the will of God abideth for ever, even as He Himself also abideth for ever."
"And the world passeth away, and the lusts thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." Hold fast rather the love of God, that as God is for ever and ever, so ye also may remain for ever and ever: because such is each one as is his love. Lovest thou earth, thou shall be earth. Lovest thou God, what shall I say? thou shall be a god? I dare not say it of myself, let us hear the Scriptures: "I have said, Ye are gods, and all of you sons of the Most High."
"And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as He abideth for ever." Why am I not to love what God made? What wilt thou? Whether wilt thou love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a tree sprung up beside the river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. It was His will to plant Himself, in a manner, beside the river of the things of time. Art thou rushing down the stream to the headlong deep? Hold fast the tree. Is love of the world whirling thee on? Hold fast Christ. For thee He became temporal, that thou mightest become eternal; because He also in such sort became temporal, that He remained still eternal.
In discussing with the Jews, Christ explained: “This is the will of the Father, that you should believe in the one whom he has sent.” The one who keeps his commandments will gain eternal life.
And the world passes away, and its desire, etc. The world will pass away, when on the day of judgment it will be transformed by fire into a better form, so that there will be a new heaven and a new earth. And its desire will pass away, because the time for a life of luxury, or for any sin, will be no more. For on that day all their thoughts will perish (Psalm 145), those indeed which were directed toward the desires of this world; but he who does the will of the Lord, his thoughts will not perish with the passing world, but because he desired heavenly and eternal things, they remain unchangeable forever, because he will obtain the heavenly rewards he desired. Hence the Lord said of the devoted woman, or rather of any soul that has perfectly followed his will: "Mary has chosen the best part, which will not be taken away from her" (Luke 10). Therefore, whoever desires to remain undisturbed and at peace forever, let him embrace the things that do not pass away, let him follow the will of God who is eternal.
Do not love the world, nor the things that are in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, namely 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. And the world is passing away, and the lust of it: but he who does the will of God abides forever.
We have already mentioned what John is calling the world, “a vile crowd”, for which the Lord also says to the disciples: “You are not of the world, just as I am not of the world.” (Jn. 17:16) The father of this world is the Devil (see Jn. 8:44 and 2 Cor. 4:4), I say, of worldly pleasure and confusion. Therefore, the Lord says to the Father about His disciples: "I do not ask that You take them out of the world, but that You keep them from the Evil One," (Jn. 17:15) or from the world: whom He also says elsewhere is “established in the evil one” (1 Jn. 5:19). — In another way: If the Evil One opposes the good Father, then he who serves the desires of the world is not from the Father, but is of the world; it is clear that he who is not from the Father, but from the world, is also from the Devil: as He says to the Jews in the Gospels: "You are not from the Father, but from the Devil" (Jn. 8:44): that is, from worldly pursuits and exercises, of which the Devil is the sower and planter. (see Matt. 13:24-43)
And he said, these lust of the flesh do not have durability and subsistence, but pass away: those, however, that are done according to the will of God abides forever. But the persistence of the wise is not to despise by contempt and to cling to things that perish: they do something similar to one trying to build a house with a shadow, "but he who does the will of God." But what is the will of the Father? That they believe in Him Whom He has sent. (see Jn. 6:29)
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SUMMARY
First John 2:17 profoundly contrasts the ephemeral nature of the world and its inherent desires with the enduring reality of those who align their lives with God's divine purpose. This verse serves as a crucial theological anchor, redirecting the believer's focus from the transient allurements of earthly existence to the eternal stability found in obedience to the Almighty, thereby securing an everlasting relationship and inheritance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Antithesis (or Contrast) as its primary literary device. It sets up a direct and stark opposition between two distinct realities: the transient "world" and its "lusts" versus the enduring "will of God" and those who "abide for ever." This sharp contrast highlights the fundamental choice facing humanity and the vastly different outcomes of each path. Furthermore, the phrase "the world passeth away" utilizes Personification, attributing an active, dynamic quality to an abstract entity ("the world") as if it were a living thing undergoing a process of decay. The concept of "abiding" can also be seen as a Metaphor for a deep, continuous, and stable spiritual relationship and existence that transcends temporal limitations, contrasting with the fleeting nature of worldly pursuits.
THEOLOGICAL AND THEMATIC CONNECTIONS
First John 2:17 encapsulates a foundational biblical truth: the inherent impermanence of all earthly systems and desires that stand apart from God, contrasted with the eternal stability and life found in obedience to His divine will. This theological principle underscores the necessity of an eternal perspective for believers, urging them to invest their lives in what truly lasts. It teaches that true security, fulfillment, and meaning are not found in accumulating worldly possessions or pursuing fleeting pleasures, but in aligning one's entire being with the unchanging, eternal purposes of God. This verse serves as a powerful call to re-evaluate priorities, reminding us that only that which is rooted in God's will possesses enduring value and leads to everlasting life.
REFLECTION AND APPLICATION
First John 2:17 serves as a profound call to introspection and a reorientation of our deepest affections and pursuits. In a culture saturated with the pursuit of fleeting trends, material accumulation, and self-glory, this verse stands as a timeless beacon, challenging us to discern where our ultimate hope and identity truly lie. It compels us to ask whether our lives are primarily shaped by the transient values of the world or by the enduring will of God. Living out this truth means consciously choosing to prioritize spiritual investments over earthly ones, cultivating a mindset that values eternal purpose above temporary pleasure, and finding our satisfaction not in what we can acquire or achieve in this life, but in our steadfast obedience and relationship with the eternal God. This perspective liberates us from the relentless cycle of consumerism and societal pressures, fostering contentment, spiritual freedom, and an unshakable hope that transcends the inevitable decay of all things temporal.
Questions for Reflection
FAQ
What does "the world" mean in 1 John 2:17? Is it the physical earth?
Answer: No, in the context of 1 John 2:17 and the preceding verses (1 John 2:15-16), "the world" (Greek kósmos) does not refer to the physical planet earth or humanity as a whole. Instead, it denotes the organized system of human society that is alienated from God, characterized by its rebellion, self-sufficiency, and opposition to divine principles. It encompasses the values, desires, and pride that define a life lived apart from God, as detailed in 1 John 2:16 (the lust of the flesh, the lust of the eyes, and the pride of life). This "world" is transient and destined to pass away because it is fundamentally at odds with God's eternal nature and purposes.
CHRIST-CENTERED FULFILLMENT
First John 2:17 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the embodiment of "the will of God," declaring, "My food is to do the will of Him who sent Me and to accomplish His work" (John 4:34). Unlike the transient "world" and its "lusts," which are destined to perish, Christ Himself is eternal, the "same yesterday and today and forever" (Hebrews 13:8). Through His atoning sacrifice, Jesus definitively triumphed over the world's power and allure, declaring, "In the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33). Therefore, for believers, "doing the will of God" is intrinsically linked to "abiding in Christ" (John 15:4), for it is through Him that we receive the Holy Spirit to empower us for obedience (Romans 8:4) and are granted "eternal life" (John 3:16). Our "abiding forever" is not a self-achieved feat, but a gracious gift secured by Christ's eternal nature and His perfect obedience to the Father's will, into which we are invited to participate by faith.