1 John 2.7.14

2:7
Beloved, I am not writing a new commandment to you,

but an old commandment which you have had from the
beginning; the old commandment is the word which you
have heard.
8 On the other hand, I am writing 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.
9 The one who says he is in the Light and yet hates his
brother is in the darkness until now.

10
The one who loves his brother abides in the Light and there
is no cause for stumbling in him.
11 But the one who hates his brother is in the darkness and
walks in the darkness and does not know where he is

going because the darkness has blinded his eyes. 1
1
New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995), 1 Jn
2:7–11.
A New Kind of Love
(1 John 2:7–11)
7 Dear friends, I am not writing you a new command but an old

command that you have had from the beginning. The old command is
the word you have heard. 8 Yet I am writing you a new command, which
is true in him and in you, because the darkness is passing away and the
true light is already shining. 9 The one who says he is in the light but
hates his brother or sister is in the darkness until now. 10 The one who
loves his brother or sister remains in the light, and there is no cause
for stumbling in him. 11 But the one who hates his brother or sister is in
the darkness, walks in the darkness, and doesn’t know where he’s
going, because the darkness has blinded his eyes. (2:7–11)
Love is the preeminent mark of a genuine believer. Love for God is the
benchmark of one’s relationship to Him, and love for other people is the epitome
of human relationships. The New Testament repeatedly sets forth the
supremacy of love. Jesus cited two Old Testament verses (Deut. 6:5; Lev. 19:18)
as proof that to love God and man is to fulfill the supreme commandment of the
law:
But when the Pharisees heard that Jesus had silenced the Sadducees, they
gathered themselves together. One of them, a lawyer, asked Him a question,
testing Him, “Teacher, which is the great commandment in the Law?” And He
said to him, “ ‘You shall love the Lord your God with all your heart, and with
all your soul, and with all your mind.’ This is the great and foremost
commandment. The second is like it, ‘You shall love your neighbor as yourself.’
On these two commandments depend the whole Law and the Prophets.”
(Matt. 22:34–40; cf. 7:12; Rom. 13:10; 1 Tim. 1:5)2
2
John MacArthur, 1, 2, 3 John, MacArthur New Testament Commentary (Chicago, IL: Moody
Publishers, 2007), 61–62.
1. SOMETHING OLD
Beloved, I am not writing a new commandment to you, but an old

commandment which you have had from the beginning; the old
commandment is the word which you have heard. 2:7 NASB
2. SOMETHING NEW
On the other hand, I am writing 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. 2:8 NASB
3. SOMETHING BINDING
The one who says he is in the Light and yet hates his brother is in the
darkness until now. The one who loves his brother abides in the Light
and there is no cause for stumbling in him. But the one who hates his
brother is in the darkness and walks in the darkness and does not know
where he is going because the darkness has blinded his eyes. 2:9–11 NASB
4. SOMETHING TRUE
12
I am writing to you, little children, since your sins have been forgiven
on account of his name. 13 I am writing to you, fathers, because you
have come to know the one who is from the beginning. I am writing to
you, young men, because you have conquered the evil one. 14 I have
written to you, children, because you have come to know the Father. I
have written to you, fathers, because you have come to know the one
who is from the beginning. I have written to you, young men, because
you are strong, God’s word remains in you, and you have conquered the
evil one. 2:12-14 CSB
In this passage John reiterates the theme of light versus darkness that he had
introduced earlier (cf. 1:5–7). Though a form of the word love appears only once
in this section, love is clearly John’s theme as he emphasizes its primacy as a
moral test to verify salvation (cf. 3:10–11, 16–18, 23; 4:7–12, 16–21; 5:1–3; 2 John 5–6). The passage
describes love as an old commandment, a new commandment, a way of life and
a legacy to live.
1. LOVE AS AN OLD COMMANDMENT—SOMETHING OLD
Beloved, I am not writing a new commandment to you, but an old

commandment which you have had from the beginning; the old
commandment is the word which you have heard. (2:7 NASB)
Throughout the centuries preachers, teachers, and commentators have called
John “the apostle of love.” His love to fellow believers to whom he wrote often
expressed itself by the familiar term beloved (cf. 3:2, 21; 4:1, 7; 3 John 2). That title was
so appropriate in this epistle,
which affirms love as the
benchmark of true salvation.
In a play on words, extended
into verse 8, John wrote that the
commandment to love was not a
new commandment in one sense,
but actually an old
commandment. It had been
taught throughout the biblical text.
Instructing the Romans
concerning brotherly love, Paul quoted the Decalogue and Leviticus 19:18:
Owe nothing to anyone except to love one another; for he who loves his
neighbor has fulfilled the law. For this, “You shall not commit adultery, you
shall not murder, you shall not steal, you shall not covet,” and if there is any
other commandment, it is summed up in this saying, “You shall love your
neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the
fulfillment of the law. (Rom. 13:8–10; cf. John 13:34–35; 1 Cor. 14:1; Phil. 1:9; Col. 3:14; 1 Thess. 4:9; 1 Tim.
2:15; Heb. 6:10; 1 Peter 1:22; 4:8; 1 John 3:23; 4:7, 21)
There is an inseparable link between obedience and loving God and one’s
neighbor; thus Paul declares that “love is the fulfillment of the law.”
The truth that they were to love one another was something his readers would
have had from the beginning. The beginning in view here is not the creation or God’s
giving of the Law to Moses, but the beginning of their Christian lives (cf. 2:24; 3:11; 2 John 6).
This was taught them from the start, not merely by some recent innovation from John.
The word concerning love which they heard was the old commandment, the Old
Testament teaching on love, which Jesus had already reiterated (Matt. 22:34–40; Mark 12:28–34;
cf. Matt. 5:43–48; Luke 6:27–36
). When John’s readers became
Christians, they would have committed themselves
to obey God’s law, love Him, and love others, all of
which Jesus taught and exemplified during His
earthly ministry (Matt. 5:1–7:27; 16:24–27; 19:16–26; 28:18–20; Luke
10:29–37; 14:25–35; John 4:21–24; 6:26–58; 8:12, 31–32; 12:23–26; 13:1, 12–17;
15:1–17; 21:15–19; cf. John 7:37–38; 10:11–18; 11:25–26)
. John’s
teaching was thus part of the ethical instruction
throughout all divine revelation and such as his
readers had heard from the beginning of their Christian lives. Obedience to that
instruction was a test of the reality of their conversion and a central element
in the general submission of all who are in Jesus Christ and willingly bow to His
lordship (Matt. 7:21–23; Luke 6:46; 9:22–26; Acts 4:19–20; 5:29; Rom. 6:17; 1 Peter 1:2, 14; cf. Eccl. 12:13; James
1:25).
2. LOVE AS A NEW COMMANDMENT—SOMETHING NEW
On the other hand, I am writing 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. (2:8 NASB)
On the surface, I am appears to contradict John’s previous “I am not” (v. 7).
But a closer look clearly reveals that John was using this seeming contradiction
to clarify how the old commandment to love is at the same time not new and
yet new. There is a sense in which John was writing a new (kainos)
commandment. Kainos (used in both vv. 7 and 8) defines something that is fresh
in essence and quality while not necessarily chronologically new (kairos).
So the newness is not in the command to love, but in the perfect manifestation
of love in the person of Christ. This is one of many ways in which the Son of God
incarnate revealed the nature of God in a fullness not before manifest (cf. John 1:14–
15; Col. 2:9).
The Lord magnificently illustrated this truth in the upper room just hours before His
death. His promises that night to the apostles that He would prepare a place in heaven
for them (John 14:1–4), that His peace would be with them (John 14:27), that He would
send the Holy Spirit to them (John 14:25–26; 15:26; 16:7–15), and that by abiding in Him they
would bear much fruit (John 15:1–11) were reflections of His divine love. But He
displayed love most graciously in His humbling service to them. John 13:1–17 records
what happened:
Now before the Feast of the Passover, Jesus knowing that His hour had come that
He would depart out of this world to the Father, having loved His own who were in
the world, He loved them to the end.
The Lord’s selfless, humble act was in keeping with Paul’s portrait of Christ
in his letter to the Philippians:
He existed in the form of God, [but] did not regard equality with God a thing to be
grasped, but emptied Himself, taking the form of a bond-servant, and being made
in the likeness of men. Being found in appearance as a man, He humbled Himself
by becoming obedient to the point of death, even death on a cross. (Phil. 2:6–8)
Christ’s ministry in the upper room manifested the heart of God—perfect love,
perfect sacrifice (Isa. 53:3–12; Eph. 5:2; Heb. 9:12), and perfect humility (Luke 22:27).
But the commandment to love not only has a new expression because of
love’s powerful display in Christ’s life and ministry; it is also fresh because of its
manifestation in the lives of believers. It is a glorious demonstration of what it
means to be a new creation in Christ (2 Cor. 5:17). If anything defines this love
from the human side, it is humility. Sinners are radically humbled (cf. James 4:6–
10) to the point of self-hate (Luke 14:26) and self-denial (Matt. 16:24–27), so as
to be like the penitent tax collector in Luke 18:13–14:
But the tax collector, standing some distance away, was even unwilling to lift
up his eyes to heaven, but was beating his breast, saying, “God, be merciful to
me, the sinner!” I tell you, this man went to his house justified rather than the
other; for everyone who exalts himself will be humbled, but he who humbles
himself will be exalted. Luke 18:13–14
At salvation, the Holy Spirit takes up residence in the believer’s life (John 14:16–17;
Rom. 8:9, 14; 1 Cor. 6:19; Eph. 1:13–14; 2 Tim. 1:14; 1 John 2:27; 3:24; 4:13)
and sustains the original
humility, out of which He produces spiritual fruit (Gal. 5:22–23), the most
important of which is love. The apostle Paul affirmed the presence of this love in
believers when he wrote to the Romans, “the love of God has been poured out
within our hearts
through the Holy Spirit
who was given to us”
(5:5), and when he
wrote to the
Thessalonians that “as
to the love of the
brethren, you have no
need for anyone to
write to you … for
indeed you do practice
it toward all.… But we
urge you, brethren, to
excel still more” (1 Thess. 4:9–10).
The new commandment or manifestation of love has come because the
darkness is passing away and the true Light is already shining. Obviously, the
true Light is Jesus Christ (John 8:12), who has come and inaugurated His kingdom
(Zech. 9:9; Matt. 21:5; John 12:12–15; Heb. 1:8–9; 12:28; cf. Ps. 24:7–10
), in which He (and this new
dimension of love) is already shining (cf. Eph. 3:16–19). With the inauguration
of Messiah’s spiritual kingdom, the true Light began shining and overcoming the
darkness of Satan’s kingdom (Rom. 16:20; Col. 2:15; Heb. 2:14; 1 John 3:8; cf. Eph. 6:11–16). Right now
the light coexists with the darkness, but the Light and the divine love He bears
will increasingly dispel the darkness (cf. 1 John 2:17a), shine ever brighter during
Christ’s millennial reign, and eventually rule supremely throughout eternity.
Thus, it is only because believers have been “rescued … from the domain of
darkness, and transferred … to the kingdom of His beloved Son,” Col. 1:13 the Light,
that this new commandment is a reality in their lives.
3. LOVE AS A WAY OF LIFE—SOMETHING BINDING
The one who says he is in the Light and yet hates his brother is in
the darkness until now. The one who loves his brother abides in the
Light and there is no cause for stumbling in him. But the one who
hates his brother is in the darkness and walks in the darkness, and
does not know where he is going because the darkness has blinded
his eyes. (2:9–11 NASB)
It is a meaningless boast for someone to say he is in the Light (cf. Matt.

7:21–23; James 1:22; 2:14–26; 1 John 1:6);
if he (or she) hates his
brother—meaning that he does not love saints
selflessly as God does—he is not in the divine
kingdom of light but remains in the darkness until
now. On the other hand, the one who loves his
brother abides in the Light and there is no cause
for stumbling in him. Those who love and obey God’s Word and express
selfless love to fellow believers are truly transformed; they are not
going to cause others to fall. In the New Testament, stumbling refers to
sinning (cf. Matt. 5:29–30; 13:41; 18:6, 8–9; Luke 17:2; John 16:1; 1 Cor. 8:13; Rev. 2:14).
“A new commandment I give to you, that you love one another,
even as I have loved you, that you also love one another. By
this all men will know that you are My disciples, if you have
love for one another” (John 13:34–35)
John emphatically reiterates that anyone who hates his brother is in
the darkness and walks [follows a normal course of life] in the
darkness. Such people do not know where they are going [cf. John
12:35] because the darkness has blinded their eyes. They are like those
who are completely blind and grope around to determine where they
are (cf. Gen. 19:11; Acts 13:11–12). Such loveless people are clearly outside the
kingdom of Light (cf. Matt. 5:21–22; 1 John 3:15) and void of spiritual life. John
described such claimants earlier as liars:
This is the message we have heard from Him and announce to
you, that God is Light, and in Him there is no darkness at all.
If we say that we have fellowship with Him and yet walk in the
darkness, we lie and do not practice the truth. (John 1:5–6)
Unconverted sinners, devoid of love and living in spiritual darkness,
cannot possibly fulfill Jesus’ well-known love command (see again John
13:34–353), which He originally gave to the apostles in the upper room.
34
So now I am giving you a
new commandment: Love
each other. Just as I have
loved you, you should love
each other. 35 Your love for
one another will prove to
the world that you are my
disciples.” John 13
Neither can they express
the kind of sacrificial love Jesus showed when He washed the apostles’
feet (John 13:3–15), nor what He referred to later that evening when He
declared, “Greater love has no one than this, that one lay down his life
for his friends” (John 15:13; cf. 1 John 3:16).
Believers who manifest the new kind of love first taught by Jesus and
reiterated by John truly obey the Lord’s command in the Sermon on the
Mount, “Let your light shine before men in such a way that they may
see your good works, and glorify your Father who is in heaven” (Matt. 5:16;
4
cf. Eph. 5:8; Phil. 2:15; 1 Peter 2:9).
4
4. LOVE AS LEGACY--SOMETHING TRUE
12 I am writing to you, little children, since your sins have been forgiven on account of
his name. 13 I am writing to you, fathers, because you have come to know the one who is
from the beginning. I am writing to you, young men, because you have conquered the evil
one. 14 I have written to you, children, because you have come to know the Father. I
have written to you, fathers, because you have come to know the one who is from the
beginning. I have written to you, young men, because you are strong, God’s word remains
in you, and you have conquered the evil one. CSB
John knew that the people to whom he was wri6ng were

believers and that their sins had been forgiven. In this verse,
and in the verses that follow, the apostle said “I am wri6ng to
you” or “I have wri=en to you” six 6mes, in order to
empha6cally state that his message was limited to his
readers, the ones who truly were part of God’s family.
The word translated liQle children (teknia) means “born ones,” speaking of
offspring in a general sense without regard for age. It is commonly used in the
New Testament to describe believers as the children of God (John 13:33; 1 John 2:1, 28;
3:7, 18; 4:4; 5:21; cf. Gal. 4:19, 28).
By using this term, the apostle was addressing all who
were true offspring of God, at any level of spiritual maturity.
His focus was on all who
(Matt. 5:4)
• mourned over their sinful condition
• trusted Jesus Christ as their only Lord and Savior (Acts 16:31)
(Titus 3:5)
• had their lives transformed by the Holy Spirit
(Rom. 6:17)
• lived in obedience to God’s Word and
(1 Peter 1:22)
• showed sincere love for one another
Only two spiritual families exist from God’s perspec7ve: children of God and children of
Satan (cf. John 8:39–44). God’s children do not love Satan’s family or give their allegiance to
the world he controls (cf. 1 John 2:15). Instead, they grow (though not all at the same
rate or with equal consistency) in their love for the Lord, a love that will
manifest itself in hearWelt obedience and service (cf. John 14:15).5
5
NOTES/RESEARCH
Throughout the centuries preachers, teachers, and commentators have called John “the apostle
of love.” His love to fellow believers to whom he wrote o=en expressed itself by the familiar term
beloved (cf. 3:2, 21; 4:1, 7; 3 John 2). That Itle was so appropriate in this epistle, which affirms
love as the benchmark of true salvaIon.6 John emphasized the importance of right aMtude as an
evidence of genuine ChrisIanity. A believer will love ChrisIan brothers and not the world. John
indicated that the command to love others was a new
command. It is new in that Christ’s own example of love filled
the command with new meaning and applicaIon. The
response to the command of love clearly indicates character.
One who habitually fails to love others shows that he lives in
the darkness of sin and not in the light of God’s presence.7 As
John describes the life that is real, he uses three words
repeatedly: life, love, and light. In fact, he devotes three
secIons of his leUer to the subject of ChrisIan love. He
explains that love, life, and light belong together. Read these three sec7ons (1 John 2:7–11; 3:10–24; 4:7–
21) without the intervening verses and you will see that love, life, and light must not be
separated.8 Love is the preeminent mark of a genuine believer. Love for God is the benchmark of
one’s relaIonship to Him, and love for other people is the epitome of human relaIonships.9
6
Publishers, 2007), 63.
7
Thomas D. Lea, “The General Letters,” in Holman Concise Bible Commentary, ed. David S. Dockery
(Nashville, TN: Broadman & Holman Publishers, 1998), 645–646.
8
Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996),
485.
9
The passage.—The discussion is in two parts: Verses 7–11 speak of love for our brothers;
this we are to prac7ce. Verses 12–17 speak of love for the world; this we are to avoid.
The command to love was “old” in the sense that John’s readers had known it since they
first heard the gospel. From another point of view it was “new.” It was new in the
experience of Christ because his life embodied and demonstrated it in a way never before
known. It was new in the experience of John’s readers because it was for them the
expression of an enIrely new way of life.10
NASB (UPDATED) TEXT: 2:7–11

7
Beloved, I am not writing a new commandment to you, but an old commandment which you have
had from the beginning; the old commandment is the word which you have heard. 8 On the other hand,
I am writing 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. 9 The one who says he is in the Light and yet hates
his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there
is no cause for stumbling in him. 11 But the one who hates his brother is in the darkness and walks in
the darkness, and does not know where he is going because the darkness has blinded his eyes.
2:7 “Beloved” John o&en calls his readers by affec2onate terms (cf. 2:1). This term was ordinarily used by
the Father to refer to Jesus at His bap2sm and transfigura2on. It is repeated in 3:2, 21; 4:1, 7, 11; and 3
John 1, 2, 5, 11. The Textus Receptus has “brothers,” but I John only uses this in 3:13. “Beloved” is supported
by the four oldest uncial Greek manuscripts (‫א‬, A, B, and C).11 This is a second way to discern genuine
believers. Not only do they commit themselves to obeying God (2:3), but they also have deep and sincere
love for fellow believers.12
2:7. Verses 3–6 introduce the issue of obedience, though it was surely implicit also in
1:5–10. But John’s insistence on obeying God’s commands as a test of one’s personal
in2macy and knowledge of Him leads13 There is an inseparable link between
obedience and loving God and one’s neighbor; thus Paul declares that “love is the
fulfillment of the law.”14
10
Curtis Vaughan, “1 John,” in The Teacher’s Bible Commentary, ed. H. Franklin Paschall and
Herschel H. Hobbs (Nashville: Broadman and Holman Publishers, 1972), 797.
11
Robert James Utley, The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III
John, vol. Volume 4, Study Guide Commentary Series (Marshall, Texas: Bible Lessons
International, 1999), 204.
12
Bruce B. Barton and Grant R. Osborne, 1, 2 & 3 John, Life Application Bible Commentary (Wheaton,
IL: Tyndale House, 1998), 34.
13
John F. Walvoord and Roy B. Zuck, Dallas Theological Seminary, The Bible Knowledge
Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 889.
14
7. Brethren (ἀδελφοὶ). The correct reading is ἀγαπητοί beloved. The first occurrence of this 2tle,
which is suggested by the previous words concerning the rela2on of love.15 A collec2ve term for
the Chris2an community John is addressing. The Greek term used here, agapētoi, communicates
John’s love and compassion.16 When we are in fellowship with God, walking in the light, we also
walk in love. It is a basic spiritual principle that when Chris2ans are out of fellowship with God, they
cannot get along with God’s people. We are all members of God’s family, so we ought to love one
another. This was even an “old commandment” back in the days of Moses (Lev. 19:18).17
The cross points in four directions to show that the love of Jesus is:
• Wide enough to include every human being.

• Long enough to last through all eternity.
• Deep enough to reach the most guilty sinner.
• High enough to take us to heaven.
This is a new love, a love the world had never really seen before the work of
Jesus on the cross.18 Some cynics might argue that the apostle John leaves
himself open to the charge of senility in verse 8. A&er all, in verse 7 he says,
“I am not wri2ng you a new command but an old command.” Now in verse 8
he says, “Yet I am
wri2ng you a new
command.” Well,
which is it? The answer
is, “It is both.” I think
the opening phrase as
translated by the ESV is
helpful when it says,
“At the same 2me.”
This old, old command
goes all the way back
to Moses, but it took
on a new character
with the coming of
15
Marvin Richardson Vincent, Word Studies in the New Testament, vol. 2 (New York: Charles
Scribner’s Sons, 1887), 329.
16
John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 1 Jn 2:7.
17
Warren W. Wiersbe, Wiersbe’s Expository Outlines on the New Testament (Wheaton, IL: Victor
Books, 1992), 769.
18
David Guzik, 1 John, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik,
2013), 1 Jn 2:7–11.
Jesus. This is his point. And the newness is
threefold. First, it is new and true in Jesus.
Not only had the
Second, it is true and new in us, those who commandment
“walk just as He walked” (v. 6). Third, it is true been given by
and new in us because “the darkness is him but it had
passing away and the true light is already also been
shining” (cf. John 1:5, 9).19 exhibited in his
example…. The
On the surface, I am appears to contradict John’s previous “I am not”
(v. 7). But a closer look clearly reveals that John was using this new
seeming contradic2on to clarify how the old commandment to love commandment of
is at the same 2me not new and yet new. There is a sense in which love finds
John was wriCng a new (kainos) commandment. Kainos (used in concrete
both vv. 7 and 8) defines something that is fresh in expression in the
essence and quality while not necessarily chronologically daily life of the
new (kairos).20 believer in union
with Christ.
7–8. I write no new commandment unto you, but an old This love was
commandment which ye had from the beginning. We must first shown by
keep in mind that John wrote with his immediate readers and Christ in his life
their problems in view. He is reminding them of the
on earth, and it
preaching of the other apostles. What he writes is not new in
is only because
that sense; it is the Word which they heard from the
apostles.21 The one who is from the beginning could refer to he first fulfilled
either the Father or the Son. They share the atribute of the
eternality (Jn 1:1; 17:5).22 commandment of
love that we can
© “I am not wriCng a new commandment to you, but an old
now fulfill it.
commandment” This is characteris2c of John’s wri2ngs (cf. John 13:34;
W. E.
15:12, 17). The command was not new in terms of 2me, but new in terms
Vine1
of quality. Believers are commanded to love as Jesus loved them (cf. John
13:34). John is saying, “This old commandment is what I am giving to you. It is what the Lord Jesus said
when He taught here upon this earth.”23 The fresh word for you and me is that we are to love, for if we say
we’re walking with the Lord and are close to the Lord but have hatred in our hearts toward our brother,
19
Daniel L. Akin, Exalting Jesus in 1,2,3 John (Nashville, TN: Holman Reference, 2014), 31.
20
21
Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas
Nelson, 1994), 2632.
22
Robert W. Yarbrough, “1 John,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax
(Nashville, TN: Holman Bible Publishers, 2017), 1995.
23
J. Vernon McGee, Thru the Bible Commentary: The Epistles (1 John), electronic ed., vol. 56
(Nashville: Thomas Nelson, 1991), 46.
then something is not right. It’s a wonderful thing to be able to say, “To the best of my knowledge, I’m not
biter toward anyone, mad at anyone, or angry with anyone because I know what a sinner I am. I know how
much I’ve failed. I know how gracious God has been to me.” When that’s our heart, we know things are
right.24
The Greeks had two different words for “new”—one means “new in 2me,”
and the other means “new in quality.” For example, you would use the first
word to describe the latest car, a recent model. But if you purchased a car
that was so revolu2onary that it was radically different, you would use the
second word—new in quality. (Our English words “recent” and “fresh” just
about make this disCncCon: “recent” means new in Cme, “fresh” means
new in character.). The Textus Receptus has “brothers,” but I John only uses
this in 3:13. “Beloved” is supported by the four oldest uncial Greek
manuscripts (‫א‬, A, B, and C).25
The commandment to love one another is not new in 2me, but it is new in
character. Because of Jesus Christ, the old commandment to “love one
another” has taken on new meaning. We learn in these five brief verses (1
John 2:7–11) that the commandment is new in three important ways.26 The
new commandment of love is necessary because of the darkness that marked
humanity, especially the Gen2les. This was before the true light illuminated
the finished work of Jesus.27
In the first two chapters of 1 John, there are five references to people
who “claim” this or to an individual who “claims” that. Each 2me, the
idea conveyed is that claims ul2mately don’t mean much. Anyone
can claim anything. In fact, lots of people claim lots of things! One of
John’s major themes is that a person’s lifestyle supersedes whatever
that individual’s lips might claim. In other words, your walk matches
your talk! Chris2ans would be far beter off to stop talking big and
start living right. Let your life speak first. Your life will “talk” most
persuasively when it is modeled a&er the life of Jesus.28 The oldest
24
Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 1619.
25
26
Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996),
486.
27
2013), 1 Jn 2:7–11.
28
manuscripts and versions read instead, “Beloved,” appropriate to the
subject here, love.29
© “the old commandment” In 2:3 the word “commandment” is PLURAL, but here it is SINGULAR. This
seems to imply that love fulfills all other commandments (cf. Gal. 5:22; 1 Cor.
13:13). Love is the gospel’s mandate. John’s affec2onate concern for them is seen in his use of Agapētoi,
literally, “Beloved” and here rendered Dear friends. He used the same word in 3:2, 21; 4:1, 7, 11 and
Agapēte (“Dear friend”) in 3 John 2, 5, 11.30
2:7 Dear friends is literally “Beloved.” This was a favorite term of address for John (3:2, 21; 4:1, 7,
11). It is a reminder that Chris2ans are what they are—“beloved”—because God has loved them
(4:10). The love command was intensified and perfected in its expression by Jesus. Yet it is old,
rooted in God’s love and his commands in the OT (Lv 19:18; Dt 6:5). Though a form of the word love
appears only once in this sec2on, love is clearly John’s theme as he emphasizes its primacy as a
moral test to verify salva2on (cf. 3:10–11, 16–18, 23; 4:7–12, 16–21; 5:1–3; 2 John 5–6). The passage
describes love as an old commandment, a new commandment, and a way of life.31
2:8 God is light (1:5), and Christ has come into the world. This means the gloom of present evil and
sin is giving way as the true light is already shining.32
no new commandment—namely, love, the main principle of walking as Christ walked (1 Jn
2:6), and that commandment, of which one exemplifica2on is presently given, 1 Jn 2:9, 10,
the love of brethren.33 This new word is in fact the major premise for John’s third syllogism.
How it applies to Christ is le& to the reader’s ingenuity (obviously He is the Light of the World,
etc.); how it applies to the believers is the subject of 9–11.34 John wrote that his instruc2ons
were both new and old (2:7). Restless humans are enamored with whatever is “new.” We
want the “latest” model (considering that to be the “greatest” model). We are drawn to
updates and upgrades, revised edi2ons, and improved versions. To our culture’s way of
thinking, new philosophies are considered superior to older ones. And age (except in the
case of an2ques and wine) is viewed as a liability. For this reason, many people view the
29
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the
Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 527.
30
31
32
33
34
Nelson, 1994), 2632.
“old, old story” of loving others with boredom or indifference. The gospel is also thought to
be an old, outdated message. Yet its startling claims about divine love—flowing to us and
then through us—are always fresh when proclaimed with passion and authen2city. Ask God
to help you live out both the old and new truth of God’s Word.35 Note also that in 1:5, the
content of the message is “that God is light and in Him is no darkness at all.”36
© “which you had from the beginning” This is an IMPERFECT ACTIVE INDICATIVE which refers to the
hearer’s first encounter with the gospel message (cf. v. 24; 3:11; 2 John 5–6). The commandment to love
others is both old and new. For the Jews, the command to love others was as old as the Pentateuch
(Levi2cus 19:18). At the Last Supper, Jesus told his disciples, “So now I am giving you a new commandment:
Love each other. Just as I have loved you, you should love each other” (John 13:34 NLT). Jesus called the
commandment new because he interpreted it in a radically new way. The newness of Jesus’ command
focused on the prac2ce of love. Because believers’ hearts had been changed by experiencing the love of
Jesus, they must reach out to all others who have been changed by that same love. Jesus commanded
believers to love one another “as I have loved you.”37
In Christ the command to love one another is strengthened, deepened, expanded,
and given a depth of meaning and understanding never seen before His coming in
the incarna2on. And now that same kind of supernatural love is being seen and
experienced in those who love Him and abide in Him. But there’s more! Perfect love
as revealed in the life, death, and resurrec2on of
Jesus Christ has dealt a death blow to darkness.
Darkness is on the run and it cannot outrun the light.
In fact the darkness is already depar2ng and the true
light already shines! The light of the world (John
8:12) has come. The King of light and love is already
reigning, and the fullness and consumma2on of that
reign is just around the corner. How we love one
another gives evidence of all of this.38
© “heard” The Textus Receptus adds the phrase “from the beginning” (used in the earlier part of the verse).
Believers are to do the will of God; and the will of God, first of all, is to love Him. This iden2fies a believer.
A believer is one who delights to do the will of God. Because “the darkness is past, and the true light now
shineth,” the believer ought to be able to say that he is ge}ng to know the Lord God beter and that he is
understanding His will more perfectly.39 Obviously, believers’ obedience will not be perfect, as Jesus’ was.
35
36
Nelson, 1994), 2632.
37
38
Daniel L. Akin, Exalting Jesus in 1,2,3 John (Nashville, TN: Holman Reference, 2014), 31–32.
39
Nonetheless, He established the perfect patern they are to follow. If anyone claims to know Him and abide
in Him, it will be evident in his life. He will walk in the light—in the realm of truth and holiness—and guard
(obey) His commandments because of his passionate love for the truth and the Lord of the truth. Therein
lies the key to real assurance of salva2on.40
2:8 “which is true in Him” The gender of this PRONOUN changes from the FEMININE in v. 7, which matches
“commandment,” to the NEUTER, which addresses the whole gospel. A similar change in PRONOUN is
found in Eph. 2:8–9. The truth that the command is new is seen in him and you. The command to love first
reached its truest and fullest expression in the life of the Lord Jesus Christ. He demonstrated true love by
coming into the world and giving his life for all who believe. Thus the command should also be true in
“you”—that is, in all who claim to follow Christ.41
8. New commandment. The commandment of love is both old and new.
Old, because John’s readers have had it from the beginning of their Chris2an
experience. New, because, in the unfolding of Chris2an experience, it has
developed new power, meaning, and obliga2on, and closer correspondence
“with the facts of Christ’s life, with the crowning mystery of His passion, and
with the facts of the Chris2an life.”42 This means the gloom of present evil
and sin is giving way as the true light is already shining.43The new
commandment to love departs from the old characteris2cs of the law. (The
Greek word for “new,” kaine, designates what is new in quality, not in 2me.)
Although the spirit of the law was love (and Christ asserted that love fulfilled
the law), the emphasis in the law was on outward conformity to certain
regula2ons.44
2:8 This world or age of darkness is already passing away (v. 17), having been dealt a
deathblow by the death and resurrec2on of Jesus. Those who live in the realm of light (1)
love others (v. 10), (2) know forgiveness (v. 12), and (3) have overcome Satan (vv. 13–14).45
40
41
42
Scribner’s Sons, 1887), 330–331.
43
44
45
Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith
© “the darkness is passing away” This is PRESENT MIDDLE INDICATIVE46. For those who know God in Christ,
the new age has dawned and is con2nuing to dawn in their hearts and minds (i.e. realized eschatology).
© “the true Light is already shining” Jesus is the light of the world (cf. John 1:4–5, 9) which is a biblical
metaphor for truth, revela2on, and moral purity. See note at 1:7. A reference to God’s work in the world
through Jesus, which is in the process of overcoming evil in the world (1 John 1:5; John 8:12).47
8. a new commandment—It was “old,” in that ChrisAans as such had heard it from the first;
but “new” (Greek, “kaine,” not “nea”: new and different from the old legal precept) in that
it was first clearly promulgated with Chris2anity; though the inner spirit of the law was love
even to enemies, yet it was enveloped in some biter precepts which caused it to be
temporarily almost unrecognized, 2ll the Gospel came. Chris2anity first put love to brethren
on the new and highest MOTIVE, ins2nc2ve love to Him who first loved us, constraining us to
love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So
Jesus calls it “new,” Jn 13:34, 35, “Love one another as I have loved you” (the new mo2ve);
Jn 15:12.48
2:9 “yet hates his brother” This is PRESENT ACTIVE PARTICIPLE which speaks of a setled ongoing a}tude.
Hate is an evidence of darkness (cf. Mat. 5:21–26). Hatred runs counter to who Jesus is. The enemies of
John’s efforts are those against the true humanity and eternality of Jesus and what He represents, love.
These enemies falsely represent Jesus by pretending to follow Jesus while con2nuing to prac2ce hatred.49
This warning is clearly intended for Chris2ans as the words “his brother” plainly show.50 It is all too easy
for people to place “ministry” or “being right” above love in the body of Christ. We must do ministry, and
we must be right, but we must do it all in love—if not in perfect ac2ons, then following with proper
repentance.51
Such a person walks around in the darkness and he does not know where he is going, because the
darkness has blinded him (cf. v. 9). A Chris2an who harbors hatred for a fellow Chris2an has lost all real
sense of direc2on. Like a man wandering aimlessly in the dark, he faces poten2ally grave dangers.52
9–11. First, the nega2ve applica2on (vs. 9): if every believer has the True Light shining
in his life (major premise), then the person who con2nually hates (Greek progressive
46
A. T. Robertson’s Word Pictures in the New Testament, p. 212.
47
48
Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 527–528.
49
50
51
2013), 1 Jn 2:7–11.
52
present; his life is characterized by hate) his brother (minor premise: his life is all
darkness), is s2ll in darkness (conclusion) to this very moment, and thus is not a
believer at all. Next, the posi2ve applica2on (vs. 10) which is just the opposite in its
conclusion: the person whose life is characterized by love and light is a true believer.
In verse 11, John goes back to nega2ve applica2on of the light-and-love premise in
order to emphasize that hatred (perhaps he has in mind some aspect of the problem
with the false teachers) creeps over one’s life like the darkness, affec2ng his walk,
and even his knowledge (knoweth not whither he goeth), making him in fact
spiritually “blind.” See 2 Peter 1:9, where false teachers were also a problem.53
2:10 “The one who loves his brother abides in the Light” PRESENT TENSE VERBALS dominate this context.
Love is an evidence of believer’s salva2on and personal rela2onship with and knowledge of truth and light.
This is the new, yet old commandment (cf. 3:11, 24; 4:7, 11, 21).54 It’s important not to misunderstand
here. John does not suggest that rela2onship with God is established by obedience; rather, that rela2onship
is demonstrated by obedience.55
His brother (τὸν ἀδελφόν). His fellow-Chris2an. The singular, brother, is characteris2c of this
Epistle. See vv. 10, 11; 3:10, 15, 17; 4:20, 21; 5:16. Chris2ans are called in the New Testament,
ChrisAans (Acts 11:26; 26:28; 1 Pet. 4:16), mainly by those outside of the Chris2an circle. Disciples,
applied to all followers of Christ (John 2:11; 6:61) and strictly to the twelve (John 13:5 sqq.). In Acts
19:1, to those who had received only John’s bap2sm. Not found in John’s Epistles nor in the
Apocalypse. Brethren. The first 2tle given to the body of believers a&er the Ascension (Acts 1:15,
where the true reading is ἀδελφῶν brethren, for μαθητῶν disciples). See Acts 9:30; 10:23; 11:29; 1
Thess. 4:10; 5:26; 1 John 3:14; 3 John 5, 10; John 21:23. Peter has ἡ ἀδελφότης the brotherhood (1
Pet. 2:17; 5:9). The believers. Under three forms: The believers (οἱ πιστοί; Acts 10:45; 1 Tim. 4:12);
they that believe (οἱ πιστεύοντες; 1 Pet. 2:7; 1 Thess. 1:7; Eph. 1:19); they that believed (οἱ
πιστεύσαντες Acts 2:44; 4:32; Heb. 4:3). The saints (οἱ ἅγιοι); characteris2c of Paul and the
Apocalypse. Four 2mes in the Acts (9:13, 32, 41; 26:10), and once in Jude (3). Also Heb. 6:10; 13:24.
In Paul, 1 Cor. 6:1; 14:33; Eph. 1:1, 15, etc. In Apocalypse 5:8; 8:3, 4; 11:18, etc.56
NASB, NKJV “and there is no cause for stumbling in him”
NRSV “in such a person there is no cause for

stumbling”
53
Nelson, 1994), 2633.
54
International, 1999), 204–205.
55
Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 1052.
56
Scribner’s Sons, 1887), 332–333.
TEV “there is nothing in us that will cause
someone else to sin”
NJB “there is in him nothing to make him fall

away”
There are two possible transla2ons of this verse: (1) the believer who walks in love will not personally
stumble (cf. v. 11) and (2) the believer who walks in love will not cause others to stumble (cf. Mat. 18:6;
Rom. 14:13; 1 Cor. 8:13). Both are true! The gospel benefits the believer and others (both other believers
and the lost).
In this concluding por2on of the passage, John applies the test of supernatural love to those
who claim to be Chris2ans. Its presence is a sure indicator of transforma2on, salva2on, and
divine life. The false teachers of John’s day arrogantly claimed a higher knowledge of the
divine nature and communion with deity, but it produced only proud disdain for
unenlightened, common people. But the Chris2ans, most of whom were slaves or members
of the working class (cf. 1 Cor. 1:26–29), were the truly enlightened who demonstrated their
true knowledge of God as they not only loved one another, but reached out in love to those
lost in sin’s darkness (cf. Mat. 5:44; Luke 6:27, 35).57
2:11 “But the one who hates his brother is in the
darkness and walks in the darkness” There is a
PRESENT ACTIVE PARTICIPLE (hates) followed by a
PRESENT ACTIVE INDICATIVE (walks). Hate is a sign
of unbelief (cf. 3:15; 4:20). Light and darkness, love
and hate cannot exist in the same person. This is
typical of John’s black or white statements. He
expresses the ideal! O&en, however, believers
struggle with prejudice, unlove, and neglect! The
gospel brings both an instantaneous change and a
progressive change.
11. is in darkness … walketh—“is” marks his
con2nuing STATE: he has never come out of “the darkness” (so Greek); “walketh” marks his
OUTWARD WALK and acts.58 True believers can be detected through their obedience to God,
their knowledge of their own sinfulness and acceptance of forgiveness, and their genuine
love for others.59
If you walk in the light, it will chase away all darkness. Instead of turning from its
searching rays, let it search your heart. If a man keeps on rejec2ng this light, there
will come a day when God will withdraw the light altogether. Or that man will
57
58
59
become sunburned. Esau was that kind of man. He was red. He was sunburned. He
was not only sunburned physically, he was also sunburned spiritually. What is
sunburn? It means the skin will absorb all the rays of the light except one par2cular
ray, and that is what burns60
Verse 11 returns to those who are in darkness: If you con2nually hate your brother, four things are
true for you: First, you are in the darkness (spiritual death). Second,
you walk (live) in darkness. Third, you do not know where you are
going. And fourth, you are blind. In the darkness of spiritual death
there is the absence of love and the absence of God in our lives. And
tragically, we don’t even see it, having lived so long in the darkness.
We are like blind men in a dark room who have no idea where they
are or where they are going. It is a true tragedy.61
© “the darkness has blinded his eyes” This can refer either to believers’ remaining
sin nature (cf. 2 Pet. 1:5–9), or the ac@ons of Satan (cf. 2 Cor. 4:4). There are three enemies of mankind: (1) the fallen
world system; (2) a personal angelic tempter, Satan; and (3) our own fallen, Adamic nature (cf. Eph. 2:2–3, 16).62
Refers to a person causing someone else to sin. When someone breaks God’s commandments regularly—especially
when their ac@ons directly harm others—their behavior oRen prompts others to do the same, encouraging a cycle
of sinful behavior63
NASB (UPDATED) TEXT: 2:12–14

12
I am writing to you, little children, because your sins have been forgiven you for His name’s
sake. 13 I am writing to you, fathers, because you know Him who has been from the beginning. I
am writing to you, young men, because you have overcome the evil one. 14 I have written to you,
children, because you know the Father. I have written to you, fathers, because you know Him
who has been from the beginning. I have written to you, young men, because you are strong,
and the word of God abides in you, and you have overcome the evil one.
John greets everyone who will be reading these words—children, fathers and young people. He writes these
words like a song or chant—to atract aten2on and lodge in the memory.
60
61
Daniel L. Akin, Exalting Jesus in 1,2,3 John (Nashville, TN: Holman Reference, 2014), 32.
62
63
2:12–14 While 1 John lacks a formal personal address in its opening lines, the author used two terms
of endearment in these verses (li\le children, v. 12; children, v. 14). Then he included all readers
with the inclusive terms fathers and young men.64
God’s ‘children’ can be any age. They are all those who know God’s love and forgiveness
through Jesus. ‘Fathers’ are those who are older and have a deeper understanding of the
faith. They have added some years of experience to their first knowledge of God. ‘Young
people’ are those who know the batle with the devil, and are proving that God’s victory is
real. They have discovered for themselves the power and protec2on of God’s truth.65 In
2:12–14 John assured his readers that they were recipients of strength and help from the
Word of God to assist in their spiritual struggles. In 2:15–17 John urged his readers not to
love the pagan, self-centered lifestyle that surrounded them. Such a worldly love excluded
love for God and also led the Chris2an to focus on a style of living that was slowly dying.66
I write to you, li\le children: We each begin the Chris2an life as li\le children. When we
are in this state spiritually, it is enough for us to know and be amazed at the forgiveness of
our sins and all it took for God to forgive us righteously in Jesus Christ.67
12–14. I write unto you li\le children. John is not, of of course, wri2ng to literal
children, young men, and fathers in this passage. These are metaphors which refer
to the various levels of spiritual maturity among his readers. In one sense, all the
believers are like children to him (cf. 2:1, 18; 3:7; 5:21). In another sense, John can
include himself with them as children of God (3:1).68
64
65
Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001),
687.
66
Thomas D. Lea, “The General Letters,” in Holman Concise Bible Commentary, ed. David S.
Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 646.
67
2013), 1 Jn 2:12.
68
Nelson, 1994), 2633.
Although there are four stages in our physical life
(childhood, youth, adulthood, and, “My, you’re
looking wonderful”), John tells us there are three
stages of spiritual life: litle children, young men, and
mature fathers.
Two things are characteris2c of the litle child: He
realizes his sins are forgiven (verse 12), and he knows
the Father (verse 13). While this is an excellent
star2ng point, the child must go on to become a
young man.69
In the light of all the warnings John gave (1:5–2:11),
his readers might think that he was fundamentally dissa2sfied with their spiritual condi2ons. But this was
not so. John now assured them that he wrote because of the spiritual assets which they possessed.70 Like
physical growth, spiritual growth ul2mately depends on God’s power, but it also requires the element of
human responsibility. All scriptural calls to obedience make that obvious.71
2:12–14 All of the verbs in these verses (except “I am wri2ng” or “I write”) are PERFECT
TENSE, which speak of ac2on in the past resul2ng in an ongoing state of being. As the
previous context addressed the false teachers, this context addresses the believer. There
are three different >tles given to believers: “liAle children,” “fathers,” and
“young men.” This sec>on does not fit smoothly into the context of lifestyle
evidences of assurance. It is possible that we are not dealing with three
groups but a literary device describing the seAled condi>on of all Chris>ans.
There are four things listed that believers know: (1) that their sins
are forgiven, v, 12; (2) that through Christ they have overcome the
devil (v. 13); (3) that they “know” they have fellowship with both
the Father (v. 14) and the Son (vv. 13–14); and (4) that they are
strong in the Word of God (v. 15). This list is expressed
gramma7cally in (1) the phrase “I am wri7ng you” and (2) the six
ho# (because) CLAUSES.
© 2:12 “because your sins have been forgiven you for His name’s sake” Jesus’ ministry is mankind’s only
hope for forgiveness (PERFECT PASSIVE INDICATIVE). In Hebrew understanding, the name equals the
character and personality (cf. 3:23; 3 John 7; Rom. 10:9–13; Phil. 2:6–11).
12. li\le children—Greek, “litle sons,” or “dear sons and daughters”; not the same Greek as
in 1 Jn 2:13, “litle children,” “infants” (in age and standing). He calls ALL to whom he writes,
“litle sons” (1 Jn 2:1, Greek; 1 Jn 2:28; 3:18; 4:4; 5:21); but only in 1 Jn 2:13, 18 he uses the
69
70
71
term “litle children,” or “infants.” Our Lord, whose Spirit John so deeply drank into, used to
His disciples (Jn 13:33) the term “litle sons,” or dear sons and daughters; but in Jn 21:5,
“litle children.” It is an undesigned coincidence with the Epistle here, that in John’s Gospel
somewhat similarly the classifica2on, “lambs, sheep, sheep,” occurs.72 Like a loving father,
John calls the saints “litle children”; all of God’s children have been forgiven. But we ought
to grow in the Lord, becoming strong young men and women in the faith and ul2mately
spiritual “fathers and mothers.”73
2:13 “Him who has been from the beginning” The PRONOUNS in I John are very ambiguous and can refer
to God the Father or God the Son. In context this one refers to Jesus. It is a statement of pre-existence and,
thereby, His deity (cf. John 1:1, 15; 3:13; 8:48–59; 17:5, 24; 2 Cor. 8:9; Phil. 2:6–7; Col. 1:17).
This idea of responsiveness can be distorted into a legalism in which the list of do’s and don’ts grows longer.
We try to measure our rela2onship with God as we do the temperature—by degrees.
To avoid this error, John quickly noted a central command from which all else flows.
That command has been known and revealed through both the Testaments, but has
been given fresh meaning in Jesus’ coming. Jesus calls us to “love one another. As I
have loved you, so you must love one another” (John 13:34). John said that the one
who hates his brother cannot be walking in the light (1 John 2:11).74
As you walk with Jesus, spiritual life gets simpler and simpler
because the longer you walk with Him, the fewer principles there
are. I used to have notebooks full of principles concerning success
in ministry, theology, and family. But the more 2me that passes,
the more I say, “Jesus, You’re my life—not ministry, not theology,
not success as a family, but just You. I love being with You; I love
talking with You; I just love You.” That’s when you know you’re
reaching the state of spiritual fatherhood. And the interes2ng thing about
fathers is that there’s reproduc2on. In the office, on the campus, around the
neighborhood, others sense the Lord in you and are inspired to follow in
your footsteps. Children, young men, spiritual fathers—John commends
them all.75
Some Chris2ans have an adequate or even excep2onal amount of biblical and theological
knowledge, and yet are shockingly immature spiritually. That is a dangerous posi2on to be in,
because the more biblical informa2on one receives but does not apply, the more deceived he
becomes about his own spiritual condi2on (cf. Rom. 2:17–29; Heb. 5:12–14). The same sun that
72
73
Warren W. Wiersbe, Wiersbe’s Expository Outlines on the New Testament (Wheaton, IL: Victor
Books, 1992), 769.
74
Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 1052.
75
melts the wax hardens the clay. Constant disobedience produces indifference and a subdued
conscience, stun2ng spiritual growth.76
I write to you, fathers: Just as surely as there are liLle children, there are also fathers.
These are men and women of deep, long spiritual standing. They have the kind of
walk with God that doesn’t come overnight. These are like great oak trees in the Lord,
that have grown big and strong through the years.77 John knew that the people to
whom he was wriCng were believers and that their sins had been forgiven. In this
verse, and in the verses that follow, the apostle said “I am wri2ng to you” or “I have
writen to you” six 2mes, in order to empha2cally state that his message was limited
to his readers, the ones who truly were part of God’s family.78
© “you have overcome” This is a recurrent promise and warning in I John (cf. 2:14; 4:4, 5:4–5, 18–19). This is
expressed in a PERFECT ACTIVE INDICATIVE which speaks of the culmina2on of a process. Here again, John
writes in black and white terms (this realized eschatological victory is so reminiscent of the Gospel of John).
Believers are victors, yet because of the “already but not yet” tension of the Kingdom of God, they s2ll
struggle with sin, tempta2on, and persecu2on. It is because of Jesus’ death and resurrec2on alone that
people are offered rela2onship with God.79
© “the evil one” This is a reference to Satan, who is men2oned again in v. 14. Verses
13 and 14 are parallel.
© “because you know the Father” The biblical concept of “know” involves the Hebrew sense of in2mate
personal rela2onship (cf. Gen. 4:1; Jer. 1:5) and the Greek concept of “facts about.” The gospel is both a
person to welcome (Jesus), a message (doctrine) to accept and act on, and a life to live.
John, however, uses the perfect tense in Greek to stress the certainty of the reality of
Chris2anity for each of the six metaphors (sins have “really been forgiven,” they have “truly
known,” “have actually conquered,” etc). In this way John assures the readers of his
confidence in them, while in the same leter he repeatedly exposes the false teachers for
what they really are.80
2:14 “you are strong” No2ce that their strength is based on the abiding word of God. This is similar to Paul’s
admoni2ons in Eph. 6:10–18. The abiding word is the gospel. It is both conceptual and personal, God
ini2ated and individually received, both a decision and a discipleship, both truth and trustworthiness.
Obviously, believers’ obedience will not be perfect, as Jesus’ was. Nonetheless, He established the perfect
76
77
2013), 1 Jn 2:13a.
78
79
80
Nelson, 1994), 2633.
patern they are to follow. If anyone claims to know Him and abide in Him, it will be evident in his life. He
will walk in the light—in the realm of truth and holiness—and guard (obey) His commandments because of
his passionate love for the truth and the Lord of the truth. Therein lies the key to real assurance of
salva2on.81
© “the word of God abides in you” This personifies the concept of the word
of God (the gospel, cf. v. 24). This is an allusion to John 15. It is used in a
nega2ve sense in John 5:38 and 8:37.
© “you have overcome the evil one” This is an emphasis on the perseverance of true saints. It is
found again in vv. 17, 19, 24, 27, 28; 5:18; and 2 John 9. The doctrine of the security of the believer
needs to be balanced with the truth that those who are truly redeemed will hold out un2l the end
(cf. Rev. 2:7, 11, 17, 26; 3:5, 12, 21).82
The only way believers can progress on the conCnuum of spiritual growth—from children, to young
men, to fathers—is through the life-giving, life-transforming applicaCon of the Word of God in their
lives (2 Tim. 2:15; cf. Ezra 7:10). By reading, studying, memorizing, medita2ng on, and applying the Bible’s
truth in every situa2on, Chris2ans are transformed into the image of God (cf. 2 Cor. 3:18) by the power of
the Spirit (cf. Eph. 6:17; Col. 3:16; 2 Peter 1:19–21).83
CHAPTER TWO
Contents: Christ’s advocacy for the believer. Tests of fellowship, obedience and love. Warning against worldliness and
apostates.
Characters: God, Christ, John, Satan, an>-christ.
Conclusion: To know God and the power of His love is impossible without prac>cal observance of His Word, which means that
we must seek to walk as Christ walked, in love toward our fellowmen and in separa>on from the things of the world. To
profess to know God and yet deny Jesus as the Christ is to brand oneself as given up to the delusions of the devil.
Key Word: Knowing Him, v. 3.
81
82
International, 1999), 206–207.
83
Strong Verses: 1, 2, 6, 15, 17, 22, 23.
Striking Facts: v. 1. Even the most advanced
believers have their sins, but there is a dis>nc>on
between them and the sinners of the world, for
the former have an Advocate in heaven. As they
have had Christ’s blood applied to them upon
their acceptance of Him, so they have an
Advocate to procure their con>nued forgiveness
as they confess their sins.84
LOVE ONE ANOTHER
The New Testament stresses the centrality of believers’ showing love to their Chris2an “brothers and
sisters” Such love reaches beyond the community of believers and draws unbelievers in. Such love builds
unity in the church. (Verses quoted from NRSV.)
John 13:34 “I give you a new commandment, that
you love one another. Just as I have
loved you, you also should love one
another.’ ”
John 15:17 “I am giving you these commands so that

you may love one another.” ’
Romans 13:8. “Owe no one anything, except to love

one another; for the one who loves
another has fulfilled the law.”
84
Keith Brooks, Summarized Bible: Complete Summary of the New Testament (Bellingham, WA:
Logos Bible Software, 2009), 84.
1 Peter 1:22. “Now that you have purified your souls
by your obedience to the truth so that
you have genuine mutual love, love one
another deeply from the heart.”
1 John 3:11 “For this is the message you have heard

from the beginning, that we should love
one another.”
1 John 3:23 “And this is his commandment, that we

should believe in the name of his Son
Jesus Christ and love one another, just
as he has commanded us.”
1 John 4:7 “Beloved, let us love one another,

because love is from God; everyone
who loves is born of God and knows
God.”
1 John 4:11 “Beloved, since God loved us so much,

we also ought to love one another”
2 John 5 “But now, dear lady, I ask you, not as

though I were writing you a new
commandment, but one we have had
from the beginning, let us love one
another.”85
85

1 John 2.7.14

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1 John 2.7.14

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2:7

Beloved, I am not writing a new commandment to you,

you, which is true in Him and in you, because the

brother is in the darkness until now.

walks in the darkness and does not know where he is

7 Dear friends, I am not writing you a new command but an old

Beloved, I am not writing a new commandment to you, but an old

On the other hand, I am writing a new

1. LOVE AS AN OLD COMMANDMENT—SOMETHING OLD

Beloved, I am not writing a new commandment to you, but an old

2. LOVE AS A NEW COMMANDMENT—SOMETHING NEW

On the other hand, I am writing a new commandment to you, which

It is a meaningless boast for someone to say he is in the Light (cf. Matt.

John knew that the people to whom he was wri6ng were

NASB (UPDATED) TEXT: 2:7–11

• Wide enough to include every human being.

NASB, NKJV “and there is no cause for stumbling in him”

NRSV “in such a person there is no cause for

NJB “there is in him nothing to make him fall

NASB (UPDATED) TEXT: 2:12–14

Publishers, 2007), 60.

LOVE ONE ANOTHER

John 15:17 “I am giving you these commands so that

Romans 13:8. “Owe no one anything, except to love

1 John 3:11 “For this is the message you have heard

1 John 3:23 “And this is his commandment, that we

1 John 4:7 “Beloved, let us love one another,

1 John 4:11 “Beloved, since God loved us so much,

2 John 5 “But now, dear lady, I ask you, not as

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