TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 2:7–11. His two-level outline is real structure in the source text, so it is rendered as structure.
The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (Jo1 3:11), and the old commandment, Jo2 1:5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended,
I.As an old one:
I write no new commandment unto you, but an old commandment, which you had from the beginning, Jo1 2:7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, Jo1 2:7.
II.As a new one:
"Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (Jo1 2:8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old - new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love.
1.He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, Jo1 2:9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion.
2.He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, Jo1 2:10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (Jo1 2:10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace.
3.Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, Jo1 2:11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (Jo1 2:11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, Jo1 2:11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luk 9:54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"I write no new commandment unto you, but an old commandment, which ye had from the beginning,"-through the Law, that is, and the prophets; where it is said, God is one. Accordingly, also, he infers, "For the old commandment is the word which ye have heard."
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."
Some people were apparently objecting that the Evangelist’s teaching was a new thing, and so he had to insist that this was not so.
"Dearly beloved, I write unto you no new commandment, but the old commandment which ye had from the beginning." What commandment calls he "old"? "Which ye had," saith he, "from the beginning. Old" then, in this regard, that ye have already heard it: otherwise he will contradict the Lord, where He saith, "A new commandment give I unto you, that ye love one another." But why an "old" commandment? Not as pertaining to the old man. But why? "Which ye had from the beginning. The old commandment is the word which ye have heard." Old then, in this regard, that ye have already heard it. And the selfsame he showeth to be new, saying, "Again, a new commandment write I unto you." Not another, but the selfsame which he hath called old, the same is also new. Why? "Which thing is true in Him and in you." Why old, ye have already heard: that is, because ye knew it already. But why new? "Because the darkness is past, and the true light now shineth." Lo, whence it is new: because the darkness pertains to the old man, but the light to the new man. What saith the Apostle Paul? "Put ye off the old man, and put ye on the new." And again what saith he? "Ye were sometime darkness, but now light in the Lord."
John is talking here about love. The commandment was not new, because long before that time it had been proclaimed by the prophets.
Someone may ask how it was possible for the hearers of this letter to have known the commandment from the beginning, since they were not Jews (as appears from the end of the letter, where they are told to keep themselves from idols). But is there not a commandment which is old, which has existed from the beginning and which all people everywhere have heard? For everybody, even domestic animals, naturally loves those who are close to them.
Dearest, I am not writing a new commandment to you, etc. The same love is also an old commandment, for it has been recommended from the beginning, and it is a new commandment because, with the darkness cast out, it infuses the desire for new light. Hence it is rightly added:
Brothers, I am not writing a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. Again, I write a new commandment to you, which is true in Him and in you: because the darkness is passing away, and the true light is already shining. He who says he is in the light and hates his brother is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.
It concerns the love for one's neighbor, and it states that the connection to God or love is first known through love for one's neighbor. For it cannot happen that one who has been enlightened by the knowledge of God and filled with His love has darkness due to hatred against his brother. Indeed, light and darkness cannot coexist in the same and according to the same. Therefore, one who is illuminated by love for God is ignited towards the love of his brother, and having God, he also has light towards his brother.
He who says he loves God and hates his brother is in continuous darkness, always blind in his intellectual eyes as one who has lost the light that was from the connection with God and with his brother: nor does he know how to proceed thereafter. Since this letter was general and directed commonly to all, both Jews and Greeks: to the Jews indeed he directs his speech when he says, "I am not writing a new commandment to you, but an old one," speaking of love. For it is written in the tablets of Moses: "You shall love your neighbor as yourself." (Lev. 19:18) To the Greeks, indeed (let someone say), what is written about the ancient commandment, when this is found nowhere? Therefore, we say that there was also a written law concerning love for neighbors. Where and how? Indeed, it is written on the tablet of the heart through natural understanding. And that the natural intelligences sown in us are called law, Paul is correct to confirm this statement, who says: "I see another law opposing the law of my mind which is in me." (Rom. 7:23) The law, therefore, or the old commandment, was also received by the Greeks, as nature itself is a lawgiver, that they should be kind to all relatives and love one another, inasmuch as man is a social animal: which could not happen without love. Moreover, the ancients write in history that many men have exposed themselves to death for one another. Our Savior gives a greater sign of love when he says, "Greater love has no one than this, that someone lay down his life for his friends." (Jn. 15:13) Thus, concerning the commandment of love for one's neighbor, which has long been established for both Jews and Greeks, John says: "Besides the old commandment that you heard about loving your neighbor, I am writing a new commandment to you: which is true in him who made you familiar with God, and in you who have communion with Him. For he himself says: “I have come as a light into the world,” (Jn. 12:46) and the true light, according to his word, now shines (Jn. 1:9); furthermore, in the light, darkness cannot stand (Jn. 1:5): let the true light of love shine from now on (Matt. 5:16), with genuine affection towards your brother, and let the darkness of hatred pass away, that is, let it depart, let it perish."
The phrase means passing away also, as the blessed Paul, where he says, “For the form of this world is passing away.” (1 Cor. 7:31) — In another manner concerning this: “I write a new commandment to you." This commandment is new, in that the commandment of Moses was not universal, but distinct according to those who were of the same kin or tribe, urging to love only friends (Lev. 19:18), while having hatred for enemies, as it says: "You shall love your friend and hate your enemy." (Matt. 5:43) The command of the Lord and His apostles, however, is very new, instructing: "Love your enemies and do good to those who hate you," (Luke 6:27) holding to natural existence, and not to that natural affection which clings to wicked men given over to evil arts out of malice.
"he who hates his brother." This kind of thing is said in these words: He who says he is of Christ and hates his brother is a liar and is not of Christ. For if Christ loved him so much that he laid down his life for him, how can he who claims to be of Christ hate his brother for whom Christ died? Or even in this way: Whoever says he is of God and hates his brother who is Christ (for he himself says, "I will declare your name to my brothers" Ps. 21:23) is not of God, but of the Devil. For if he were of God, he would surely love his brother, and thus also Christ.
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Summary
In 1 John 2:7, the Apostle John reassures his readers that the fundamental truth he is conveying is not a novel doctrine but an established, foundational commandment they have known and received since the very inception of their Christian faith. He emphasizes the continuity and enduring nature of this core teaching, which is intrinsically linked to the original message of the Gospel they first heard.
Context
Literary Context
This verse immediately follows John's exhortation against loving the world and its fleeting desires, and his declaration that those who do the will of God abide forever. By stating that he writes "no new commandment," John sets up a crucial point of continuity, preparing the reader for the seemingly paradoxical statement in 1 John 2:8 about a "new commandment" that is simultaneously "old." This verse serves as a bridge, affirming the enduring nature of foundational Christian truth before delving into its renewed expression in Christ. It underscores that the ethical demands of the Christian life are rooted in the earliest teachings, providing stability against any emerging false doctrines that might claim new, exclusive revelations.
Historical & Cultural Context
John is writing to a community of believers, likely in Ephesus or its vicinity, facing internal challenges and external pressures. A significant issue was the rise of proto-Gnostic teachings, which often introduced novel interpretations of Christ and salvation, sometimes leading to antinomianism (disregard for moral law) or asceticism. These false teachers might have claimed superior, "new" knowledge. In this context, John's assertion that he is presenting "no new commandment" directly counters such claims, grounding the believers in the apostolic tradition they received from the start. The phrase "from the beginning" would resonate with their initial conversion experience and the foundational instruction they received, providing a bulwark against theological innovation that deviated from the original Gospel.
Key Themes
This verse contributes to several major themes in 1 John. Firstly, it highlights the Continuity of Divine Truth, emphasizing that God's commands are consistent and unchanging, providing a stable foundation for faith. Secondly, it introduces the concept of the "Old" Commandment, which, while not explicitly named here, is understood in the broader Johannine corpus as the command to love, a theme central to John's Gospel (e.g., John 13:34) and epistle. This love is not a new invention but a core principle from the outset of their Christian journey. Thirdly, John's repeated use of "from the beginning" underscores the Authority of Apostolic Testimony and Foundational Revelation. This phrase, also seen in 1 John 1:1 and John 1:1, grounds the Christian message in the historical reality of Christ and the eyewitness accounts of the apostles, contrasting with speculative or recently invented teachings.
Exposition and Analysis
Key Word Analysis
From entellomai, meaning an injunction or authoritative prescription. In biblical context, it refers to a divine command, often carrying moral or ethical weight. John's use here emphasizes its divine origin and binding nature, distinguishing it from human traditions or arbitrary rules. It signifies a directive from God that demands obedience.
Signifies something that has existed for a long time, not necessarily worn out, but established over time. It contrasts with kainos (G2537, new), which implies freshness or a new kind, rather than merely chronological newness. Here, it denotes the command's long-standing presence in their Christian experience, rooted in the initial proclamation of the Gospel.
Refers to a commencement, origin, or the first point in time or order. In John's writings, it often points to the very start of creation, Christ's pre-existence, or, as here, the initial reception of the Gospel and Christian teaching. It underscores the foundational and original nature of the truth being discussed, emphasizing its apostolic authenticity and the readers' early acquaintance with it.
Verse Breakdown
"Brethren, I write no new commandment unto you,"
John addresses his readers affectionately as "Brethren" (G80, adelphós), indicating a familial bond and shared faith. He immediately clarifies his purpose, stating that his current instruction is not a novel or previously unheard directive. This preempts any accusation that he is introducing foreign or innovative doctrines, thereby affirming the continuity of his teaching with what they already knew.
"but an old commandment which ye had from the beginning."
In contrast to a "new" command, John asserts that he is reiterating an "old commandment." This command is not new to them because they "had" (G2192, échō, possessed or held) it "from the beginning" (G575, apó G746, archḗ). This "beginning" refers to the point of their conversion, their initial exposure to the Gospel message, or the earliest apostolic proclamation of Christian truth. It underscores the foundational and long-standing nature of this particular command within their faith experience.
"The old commandment is the word which ye have heard from the beginning."
This second clause serves to define and reinforce the identity of the "old commandment." John explicitly equates it with "the word" (G3056, lógos) that they "have heard" (G191, akoúō, perceived by hearing) "from the beginning." This "word" is the entirety of the Gospel message and the apostolic teaching that formed the basis of their faith, confirming that the commandment is not an isolated precept but an integral part of the original, comprehensive Christian revelation.
Literary Devices
The verse primarily employs Repetition and Emphasis. The phrase "old commandment" is repeated twice, and "from the beginning" is also repeated, serving to deeply impress upon the reader the established and unchanging nature of the truth John is discussing. This repetition functions as a rhetorical device to underscore the continuity and foundational stability of Christian teaching, directly countering any claims of novelty from false teachers. Furthermore, there is an implicit Anticipation of a Paradox that will be fully unveiled in the subsequent verse (1 John 2:8). By stating "no new commandment," John subtly sets up the expectation for a "new" element, which he then introduces as being simultaneously "old," creating a profound theological tension that he resolves through the person and work of Christ.
Theological and Thematic Connections
1 John 2:7 powerfully articulates the theological principle of the immutability of God's truth and the enduring nature of His commands. It grounds Christian ethics and doctrine not in fleeting trends or novel interpretations, but in the stable, original revelation received "from the beginning." This "old commandment," understood in the broader Johannine context as the command to love, is not a discarded relic but a living, foundational truth that has always characterized God's relationship with His people and their relationship with one another. It speaks to the integrity of the apostolic message, assuring believers that their faith is built upon a consistent and unchanging divine mandate, providing a steadfast anchor in a world prone to theological fads and deviations.
Reflection and Application
In a world constantly seeking novelty and innovation, 1 John 2:7 serves as a vital reminder that the core tenets of our faith are not subject to change. It calls us to ground our spiritual lives in the "old commandment," the foundational truth of the Gospel that we have heard and embraced from the very start of our journey with Christ. This means diligently studying and adhering to the Scriptures, which preserve the apostolic teaching, and discerning between genuine, time-tested biblical truth and any teachings that deviate from it. Living out this old commandment, particularly the command to love, requires intentional effort to prioritize Christ-like character and community over fleeting cultural trends or personal preferences. It encourages a deep appreciation for the continuity of God's work throughout history and a commitment to faithfully transmit the unchanging Gospel to future generations, ensuring that the "word which ye have heard from the beginning" continues to shape and guide believers.
Questions for Reflection
FAQ
What is the "old commandment" referred to in this verse?
While not explicitly named in 1 John 2:7, the broader context of John's writings, particularly his Gospel and this epistle, strongly indicates that the "old commandment" is the command to love. This is made clearer in 1 John 2:8, where John states that a "new commandment" is also true in Christ and in believers, referring to the love demonstrated by Jesus. Jesus himself gave this command to his disciples in John 13:34 ("A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another") and John 15:12. It is "old" because it was present from the beginning of their Christian experience and has roots in the Old Testament law (Leviticus 19:18). It is "new" in its fresh expression, empowerment, and ultimate example found in Christ.
What does John mean by "from the beginning"?
The phrase "from the beginning" (Greek: apó archḗ) is a significant Johannine theme, appearing frequently in his writings. In 1 John 2:7, it primarily refers to the initial point when the readers first heard and embraced the Gospel message. It signifies their conversion experience and the foundational apostolic teaching they received upon becoming believers. This emphasis on the original message serves to validate the authenticity of the truth John is reiterating, contrasting it with any novel or erroneous doctrines that might be circulating. It connects their current faith back to the authoritative, original proclamation of Christ and His teachings, as seen in passages like 1 John 1:1.
Christ-Centered Fulfillment
The "old commandment" of 1 John 2:7 finds its ultimate fulfillment and most profound expression in Jesus Christ. While the command to love God and neighbor was present from the Old Testament (Deuteronomy 6:5 and Leviticus 19:18), Jesus redefined, intensified, and perfectly embodied it, making it the supreme hallmark of His disciples. He declared, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another" (John 13:34). This seemingly "new" command is paradoxically "old" because it embodies the eternal character of God, who is love (1 John 4:8). Christ did not abolish the old but fulfilled it by perfectly demonstrating divine love through His life, His sacrificial death on the cross (Romans 5:8), and His resurrection. His incarnation made the abstract command tangible and accessible, and His indwelling Spirit empowers believers to live out this love, transforming it from a mere legal requirement into a vibrant, relational reality (Romans 5:5). Thus, the "word which ye have heard from the beginning" is ultimately the word of Christ, the living embodiment of God's unchanging love and the source of our ability to obey this foundational commandment.