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Bible Commentaries
1 John 2

Gaebelein's Annotated BibleGaebelein's Annotated

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Verses 1-17


CHAPTERS 1:5-2:17

1. God is light; walking in darkness and in light (1 John 1:5-7 )

2. What the light manifests (1 John 1:8-10 )

3. The advocacy of Christ to maintain the fellowship (1 John 2:1-2 )

4. The tests of fellowship (1 John 2:3-17 )

1 John 1:5-7

The message they had heard of Him and which they declared to others is, that God is light and in Him is no darkness at all. Light, perfect, pure light is God’s nature; He is absolutely holy, with no darkness in Him at all. That God is light was manifested in the life of the Lord Jesus, for He was and is holy. Fellowship with the Father and the Son means, therefore, to have fellowship with light, and that excludes a walk in darkness. “if we say that we have fellowship with Him and walk in darkness we lie and do not the truth.” If one professes to have fellowship with God and walks in darkness, he lies, for darkness can have no fellowship with light. “But if we walk in the light as He is in the light, we have fellowship one with another and the blood of Jesus Christ His Son cleanseth us from all sin.”

But what is this walk in the light? It is not the same thing as walking according to the light. It does not mean to live a perfect and sinless life. Walking in the light is not the question of how we wait but where we walk, and the place where the believer walks is the light. It means to walk daily in His presence, with our will and conscience in the light and presence of God, judging everything that does not answer to that light. Whatever is not right is brought at once in His presence, exposed to the light, confessed, judged and put away. Such is the walk in the light which fellowship with God demands. The result of such a walk in the light is mutual fellowship among believers, because each has the same nature of God and the same Spirit, the same Christ as the object before the heart and the same Father. It cannot be otherwise. Then there is another thing stated, “The blood of Jesus Christ His Son cleanseth us from all sin.” Walking in the light shows us what we are and we cannot say that we have no sin. But we have no consciousness of sin resting upon us before a holy God, though we know that sin is in us, but we have the assurance of being cleansed from it by His precious blood. Such is the blessed position of a true Christian. Fellowship with the Father and with His Son, walking in the light as He is in the light, fellowship one with another and the cleansing power of the blood.

1 John 1:8-10 .

The light makes known that sin is in us. If the believer, the child of God, says that he has no sin, the light contradicts him. If we say we have no sin, we deceive ourselves, and the truth is not in us. The denial of sin within is a delusion. This evil teaching that the old Adamic nature is eradicated in the believer is widespread in our day among Holiness, Pentecostal and other sects. True spirituality is to confess daily, walking in the light, that in our flesh there dwelleth no good thing. And if sin is committed it needs confession. He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

The light also manifests another evil, the claim of a sinless perfection. If we say that we have not sinned, we make Him a liar and His Word is not in us. Some have applied this verse to the unsaved; it has nothing to do with the sinner, but relates to a true believer, who in presumption makes the claim that he lives without sinning. And the reason why children of God make such unscriptural claims is inattention to His Word, for the Word makes manifest what sin is, and the Apostle says “If we say that we have not sinned ... His word is not in us.”

1 John 2:1-2 .

For the first time John uses the endearing term “my little children”, meaning the born ones of God, who are born into the family of God by having believed on the Son of God. One might conclude, inasmuch as belief in the eradication of the old nature and sinless perfection is a delusion, that the child of God must sin. But, while sin is within, and a sinless perfection is beyond our reach, it does not mean that the believer should continue in sin. He had written these things that they might not sin. But if any man sin a gracious provision has been made. Let it be noticed that the application, as it is often done, to the sinner who is outside, who knows not Christ at all, is totally wrong. It means the little children, the members of the family of God. If any true child of God sins we have an advocate with the Father (not God, it is the matter of the family), Jesus Christ the righteous. The advocacy of Christ restores the sinning believer to the communion with the Father and the Son which sin interrupted. He does not wait till we come repenting and confessing, but in the very moment we have sinned He exercises His blessed office as our Advocate with the Father and His intercession produces in us repentance, confession, and self-judgment. Thus we are maintained by Himself in the fellowship into which the grace of God has called and brought us.

When the believer sins it does not mean that he has lost his salvation. Many a child of God has been harassed through ignorance, and imagined that he committed the unpardonable sin. The sin of a believer does not make him unsaved or lost, but it makes fellowship with the Father and the Son impossible till the sin is judged and confessed. This is accomplished by His advocacy.

“The Lord Jesus as much lives to take up the failure of His own, as He died to put away their sins by His blood. This, too, is founded on propitiation; but there is besides the blessed fact that He is the righteousness of the believer in the presence of God. His one expiatory sacrifice avails in abiding value; His place is before God as our righteousness; and there for the failing He carries on His living active advocacy with the Father.”

1 John 2:3-17 .

John now writes of the characteristics of the life which the believer has received, the eternal life and applies certain tests. The profession of a Christian is that He knows God. But how do we know that we know Him? The answer is, “If we keep His commandments.” This is not legality in the least which puts the believer back under the law. John knows nothing of that. Obedience is the leading trait of the imparted life. It is set on doing the will of God. Christ walked on earth in obedience; His meat and drink was to do the will of Him that sent Him. Inasmuch as His life is in us as believers, it must manifest itself in obedience to the will of God. It is the same which we find in 1 Peter 1:2 , sanctified, or set apart, unto the obedience of Jesus Christ. It is not a sinless obedience as it was in Him; while the believer has his heart set on obeying the Lord and doing His will, he often fails and stumbles, but he continues to aim at doing the will of God, for that is the nature of the new life. “He that saith, I know Him, and keepeth not His commandments, is a liar and the truth is not in him. But whoso keepeth His Word, in him verily is the love of God perfected; hereby know we that we are in Him.”

One who professes to know God and does not manifest obedience is no Christian at all, but he is a liar, and the truth in the knowledge of the Lord is lacking in such a one. He is a mere professing Christian, one who has the outward form of godliness but does not know the power of it, because he has not the life in him, which is His life and in which he delights to obey. The first great test of the reality of the divine life in the believer is obedience.

Then follows a second test: “He that saith he abideth in Him ought himself also so to walk, even as He walked.” In His prayer our Lord told the Father, “They are not of the world even as I am not of the world”; and again, “As Thou has sent me into the world so have I sent them into the world” (John 17:16 ; John 17:18 ). Believers are not of the world as He is not of the world, because they are born again and have His life in them. They are in Him, abiding in Him, and therefore they must walk as He walked, which does not mean to be what He was, for He was without sin, but it is a walk after His own pattern, the reproduction of His character and life through the power of the Holy Spirit.

In the next two verses we read of the old commandment and of the new commandment (1 John 2:7-8 ). The old commandment is explained, as the word which they had heard from the beginning, that is, the same beginning as mentioned in 1 John 1:1 , the manifestation of Christ on earth. But what is the commandment of which he speaks next? It is something new now, for the life which was in Him on earth is in believers now. Therefore, it is true in Him and in us because the darkness is passing away and the true light already shineth. Christ is life and light and as His life is in us we share it in Him; this is that which is new. It was true of Him first, and now it is true of us, too.

This is followed by another test. “He that saith he is in the light, and hateth his brother is in darkness even until now.” The life must manifest itself in love. Light and love go together; both are manifested in Christ, He was light and love. If He is, therefore, in the believer, and he possesses that life, and professes to be in the light, and with such a profession hateth his brother, he shows thereby that he is in the darkness until now. Love cannot be separated from that life and light which was in Him and which is in us as believers. He that abideth in the light loveth his brother and because he does there is no occasion of stumbling in him. In him who loves there is neither darkness nor occasion of stumbling; in him who does not love there is both darkness and stumbling. He who hates his brother is a stumbling block to himself and stumbles against everything. Not loving the brethren and manifesting hatred against them is the sure sign of being in darkness and walking in darkness. Such are the tests of Christian profession; light and love, obedience and loving the brethren; where there is no life from God there is absence of love for the brethren and a walk in darkness and not in the light. It seems that many in John’s day were in that deplorable condition, while today such is almost universally the case.

1 John 2:12-17

contain a message to those who are in the light, who possess that life and in whom it is manifested in obedience and in love. He addresses the fathers and the young men. Before he does this he mentions that which all believers, even the most feeble, possess. “I write unto you little children (the term of endearment which means the whole family of God) because your sins are forgiven you for His name’s sake.” This is blessedly true of every child of God, Each has “redemption through His blood, the forgiveness of sins.” It is the thing which is settled for time and eternity for all those who are in Christ.

Then different grades are mentioned: fathers, young men and little children. The meaning is in the spiritual sense, fathers in Christ, young men in Christ and babes in Christ. The word “children” used in 1 John 2:13 and 1 John 2:18 is a different word from the one used in 1 John 2:12 . In this chapter in 1 John 2:1 ; 1 John 2:12 and 1 John 2:28 the little children are all the family of God, but in 1 John 2:13 and 1 John 2:15 it means young converts.

The maturity of the fathers consists in knowing Him that was from the beginning, that is, the Lord Jesus Christ. Spiritual progress and maturity is a deep knowledge and appreciation of Christ. The Apostle Paul illustrates what real Christian maturity is. He had but one desire to know Him; not I but Christ; Christ is all. The Fathers have Christ for their fullest portion and walking in Him have learned the depths of His grace and the glory of His person. They are occupied not with their experience but with Himself It has been well said, “All true experience ends with forgetting self and thinking of Christ.” To know Him, to know Him still better, to be entirely dependent on Him, to have none other but Him, never losing sight of Him-- that is the highest attainment of a Christian.

He speaks next of the young men, who have advanced in their Christian life. They had gone forward in undaunted faith and courage and overcame the difficulties; they overcame by faith the wicked one. The strength of the new life, that is, Christ, was manifested in them in conflict. The “babes,” comes next, the young converts, who have not much experience in conflict. To them he writes, “Ye have known the Father.” Every newborn babe in Christ cries, enabled by the Spirit of adoption, “Abba, Father.” To know God as Father is the blessed birthright of every newborn soul.

Once more he writes the same to the fathers. He can add nothing to it for the highest attainment is to know Him, as the fathers know Him. But he has more to say to the young men. He tells them that they are strong, because the Word of God was abiding in them, which is the source of power and strength of every believer and because the Word of God abided in them they overcame the wicked one. Then follows the exhortation and warning not to love the world, the world of which John speaks later, which lieth in the wicked one.”

This world-system in every aspect, whether we call it the social world, the political world, the commercial world, the scientific world, the religious world--all is not of the Father. All its glory is not of the Father. The love of the world is, therefore, inconsistent with the love of the Father. The controlling principles in it are the lust of the flesh, the lust of the eyes and the pride of life. May we remember once more that our Lord speaks concerning His own, “They are not of the world, even as I am not of the world.” Grace has taken us out of this old world, with its corruption which is there by lust and has put us into another world, so to speak, in which Christ is the center and the attraction. That new sphere is our place. The only way to escape this world with its beguiling influences is by separation from it. And that separation becomes real when we know Him, as the fathers know him, and find our joy and our satisfaction in Christ. “And the world passeth away, and the lust thereof, but he that doeth the will of God abideth forever.” But if this exhortation was needed in John’s day, how much more is it needed in our days, when, as never before, the god of this age blinds the eyes of them that believe not, when this world system, in its godless and seductive character, develops a power and attraction unknown before, and when on all sides professing Christians are “lovers of pleasure more than lovers of God.”

Verses 18-27


CHAPTER 2:18-27

This section contains a warning which is addressed to the babes, the little children, young believers. Truth and error, are contrasted. Seducers were trying to lead them astray, for we read in 1 John 2:26 : “These things have I written unto you concerning them that seduce you.” He reminds them that it is “the last time,” a striking expression, for since it was written centuries have come and gone, and what was true then is true now, that it is the last time; only the Lord is still patiently waiting, not willing that any should perish. Christ was manifested, the truth revealed in Him and the world rejected Him and His truth. Satan became the god of this age, with the mystery of iniquity working in it from the very beginning. Antichristianity is not a new thing of our times; it was here from the very beginning. John writes, “Even now there are many antichrists, whereby we know it is the last time.” And the last time has its “last days” which are now upon us.

Anti-Christianity is increasing on all sides till the Antichrist, the man of sin, will be revealed (2 Thessalonians 2:1-17 ). An antichrist is not a vicious lawbreaker, an out and out immoral man. An antichrist is one who rejects Christ, who does not allow His claims; who denies that Jesus is the Son of God. It is of great significance that John speaks of the antichrists in his day as having gone out from among the professing body of Christians (1 John 2:19 ). They were not true believers but only professed belief, they had left the flock and gone into apostasy, “that they might be made manifest that they were not all of us.”

In 1 John 2:22-23 we have a picture of the antichrists of John’s day and a prophecy of anti-christianity down to the end of the age when the great opposer will appear in a person, the personal antichrist. “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son. Whosoever denieth the Son hath not the Father. He who confesseth the Son hath the Father also.” Antichristianity is the denial that Jesus is the Christ. It includes every denial of the person of the Lord Jesus, the denial that He is the Son of God come into the flesh, His virgin birth and that He was sent by the Father. Such denials were prominent in John’s lifetime. Gnosticism was troubling the Church. They denied the Messiahship, and deity of the Lord Jesus Christ. Other systems were present in embryo, known later by the name of Arianism, etc. Denying the Son they denied the Father also.

These are important statements for our own days, the last days of the present age. What began in the days when the Holy Spirit penned this Epistle is now full-grown in the world. It is all about us in various forms throughout the professing church, only with this difference, the apostates in the beginning were more honest than the apostates in our times. They were in the professing church and when they began their denials they went out, separated themselves from the true Church.

The apostates of today remain in the professing church and maintain outwardly a Christian profession, so that it becomes the solemn duty of true believers to separate themselves from these enemies of the cross of Christ. They deny both the Jewish hope, which centers in the promises of the Messiah, and the Christian hope, which is the Father and the Son. They reject the truths of the Old and the New Testament. They speak of the God of Abraham, who promised the seed to come from Abraham, as a tribal god. They make common cause with the Jewish apostates in denying that there are predictions concerning the Messiah in the Old Testament.

We give but one illustration of this fact. Jews deny that the fifty-third chapter of Isaiah is a Messianic prophecy; the servant of Jehovah is explained to mean the nation Israel and not the Christ of God. This infidel view is held today by many preachers and teachers in various evangelical denominations, in spite of the fact that the New Testament tells us that it is Christ of whom Isaiah spoke. Rejecting Isaiah 7:14 , the prophecy concerning the virgin birth, they reject the virgin birth itself, and brazenly utter the greatest blasphemy which human lips can utter, that Christ was born like any other man. They speak of Him as a great leader and teacher, as having divinity in Himself, in a degree higher than found in the rest of the race. His absolute deity is not believed; that He is the propitiation for sins is sneered at, that He will ever appear again in His glorified humanity in a second visible and glorious manifestation is ridiculed.

Thus antichristianity is present with us in the camp of Christendom in such a marked and universal way as unknown before. With denying Christ they deny the Father. All that we have seen in this Epistle concerning Him, the true God and the eternal life, fellowship with the Father and with His Son, walking in the light, the advocacy of Christ and loving the brethren, is denied by them. They speak of “love”; they speak of toleration and the “Christ- spirit.” But those who are the brethren, who contend for the faith once and for all delivered unto the saints, who believe on the Son of God, in His sacrificial work on the cross, are denounced by them, belittled and branded as fanatics. And the end is not yet. Let them continue in their evil ways under the guidance of the lying spirit of darkness and they may yet stoop to actual persecution of those who constitute the body of Christ. The conditions in Christendom today are the most solemn the true Church of Jesus Christ has faced. The heading up in “the Antichrist” cannot be far distant. As John writes these Christ-deniers, these blasphemers, who make the Holy Son of God the offspring of--we dare not finish the sentence! --may speak of “the Father,” but they have not the Father, because only those who confess the Son of God, Christ come in the flesh, have the Father.

John writes all this to the babes, young believers, warning them against the lie. He useth the word “liar,” for such the apostates are. In using this word repeatedly, he reveals his character as “Boanerges”--the son of thunder. Then he tells these babes how they may be guarded and kept. He reminds them that they have the anointing of the Holy One, that is, the Holy Spirit dwelling in their hearts and with Him they have the capacity to know and judge all these things. If they follow His guidance in and through the Word they would be kept in the truth and guarded from accepting the lie.

Let us again remember it is not the fathers, or the young men John addresses, but the babes. Here is a strong argument against the teaching so widespread among true believers, that the Holy Spirit is not given to a believer in regeneration, but that the gift of the Spirit must be sought in a definite experience after conversion. This is a serious error which opens the door to the most subtle delusions as found in certain Holiness sects and Pentecostalism. 1 John 2:24 gives another instruction and exhortation. It is the truth concerning Christ, which they had heard from the beginning, which abiding in them will keep them. And besides “the anointing which ye have received of Him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him.” The teachers in this instance who tried to seduce them (1 John 2:26 ) were not gifts of Christ to His body, but false teachers, who came with a lying message. They did not need these teachers; the Holy Spirit was their teacher and infallible guide, but never apart from the written Word. All false teaching they were to repulse and fall back upon Him who guides in all truth. They were safe against all error as they abided in that.

Verses 28-29



CHAPTERS 2:28-3:18

1. The children of God and their coming manifestation (1 John 2:28 -1 John 3:3 )

2. Sin and the new nature (1 John 3:4-9 )

3. Righteousness and love (1 John 3:10-18 )

1 John 2:28 -1 John 3:3 .

The address to the babes in Christ ended with the 27th verse, and now once more he speaks of the teknia, the little children, by which all believers are meant. The exhortation has been much misunderstood. It does not mean that by abiding in Him the believer may have confidence at His appearing. John speaks of himself and other servants of Christ, who minister the gospel and the truth of God. He urges the little children to abide in Him, “that when He shall appear we may have confidence and not be ashamed before Him at His coming.” He wants them to walk carefully, to be faithful in all things, so that John and the other servants may not be left ashamed in that coming day. It is the same truth which Paul mentions in 1 Thessalonians 2:19-20 .

1 John 2:29 mentions the test of righteousness. It is an acid test. “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” But the purpose of it is not to question the reality of their salvation as born again, to make them doubt, but the test is given so that they might be enabled to reject a spurious profession. Before he proceeds with the truth expressed in this verse, he mentions the fact that as born of God they are the children of God and what they shall be.

In 1 John 3:1-2 the word “sons of God” must be changed to “children of God. “John never speaks of “sons of God” in his message. It is in the writings of Paul the Holy Spirit speaks of believers as “sons and heirs.” But John unfolds the truth that believers are in the family of God by the new birth, hence the use of the word “children” to denote the community of nature as born of God. As children of God we are partakers of the divine nature. It is the love of the Father which has bestowed this upon all who believe. And most emphatically the Spirit of God assures us through the pen of John, “Now we are the children of God.” There can be no doubt about it, it is our present and known position, because having believed on Him we are born again and are in possession of eternal life.

That which we shall be has not yet been manifested, but while it is not yet manifested we, nevertheless, know what we shall be. But how do we know? We know it because the Holy Spirit has revealed it in the Word of God. “But we know that when He shall appear, we shall be like Him; for we shall see Him as He is.” This is our blessed assurance! To this God has called us; it is “the hope of His calling” (Ephesians 1:18 ). It is that to which we are predestined, to see Him as He is and then infinitely more than that “to be like Him.” We see Him now by faith in His Word and are changed into the same image from glory to glory; when we shall see Him in that soon coming day, when He comes for His saints, we shall see Him bodily and then our bodies will be fashioned like unto His glorious body. Of all this the world knows nothing. It knew Him not, knew not His life, nor His glory; it does not know the life which is in the children of God and what glory awaits them. And this hope is a purifying hope. We see that John speaks of the blessed hope as Peter and James, addressing Jewish believers, do not.

1 John 3:4-9 .

He makes a contrast between sin and the new nature and shows the marks of one who abides in Christ and one who hath not seen Him neither knows Him. “Every one that practiseth sin, practiseth lawlessness; for sin is lawlessness, this is the correct rendering. The definition of sin as “transgression of the law” is misleading and incorrect. Before there ever was a law, sin was in the world (Romans 5:12 , etc.); how then can sin be the transgression of the law? It is not sins of which John speaks, but sin, the evil nature of man. Here the apostle regards man as doing nothing else but his own, natural will; he lives as a natural man. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is, therefore, not speaking. of positive overt acts, but of the natural man’s habitual bent and character, his life and nature.

The sinner, then, sins, and in this merely shows in it his state and the moral root of his nature as a sinner, which is lawlessness. But the born one, the child of God, is in a different position. He knows that Christ was manifested to take away our sins and that in Him there was no sin. If one knows Him and abideth in Him, that one sinneth not. If the believer sins it is because he has lost sight of Christ and does not act in the new life imparted unto him. Another object usurps the place of Christ, and then acting in self-will he is readily exposed to the wiles of the devil using his old nature and the world to lead him astray. If a man lives habitually in sin, according to his old nature, he hath not seen Him nor known Him. A child of God may sin but he is no longer living in sin; if a professing believer lives constantly in sin it is the evidence that he has not known Him at all. There were such who tried to deceive them. Their teaching was evidently a denial of holiness, that there was no need of righteousness. But the demand is for righteousness, while those who practise sin, live habitually in it, are of the devil. No true believer lives thus, for he knows the One whose life he possesses was manifested that He might destroy the works of the devil.

“Whosoever is begotten of God doth not practise sin, because his seed abideth in him, and he cannot sin, because he is begotten of God.” This verse has puzzled many Christians, but it is quite simple. Every creature lives according to its nature. The fish has the nature of a fish and lives its nature in the water; a bird has its own nature and lives it in the air, and not under the water as the fish. Our Lord said to Nicodemus, “That which is born of the flesh is flesh.” Man has a fallen nature, the nature of sin, and that nature can do nothing but sin. That is why He said, “Ye must be born again.” In the new birth the divine nature is imparted. This nature is He Himself, Christ, the eternal life. Christ could not sin for He is God, and God cannot sin. The new nature believers possess cannot sin, for it is His nature. But why do new-born ones sin? Because the Christian has two natures, the old nature and the new nature. The old nature is not eradicated; a believer when he sins does so because he has given way to that old nature, has acted in the flesh. But the new nature followed will never lead to sin, for it is a holy nature, and for that nature it is impossible to sin. Some have suggested out of ignorance that the translation ought to be instead of cannot sin “ought not to sin,” or “should not sin.” The Greek text does not permit such a translation, anything different from “cannot sin” is an unscriptural paraphrase.

1 John 3:10-18 .

The test as to the children of God and the children of the devil follows in this section. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. The message from the beginning, that is the same beginning as in 1 John 1:1 --is that we should love one another. This was the commandment given by the Lord, “This is my commandment, That ye love one another, as I have loved you” (John 15:12 ). There is natural affection in the world, even in the animal creation. The natural man also can make himself amiable and speak of love and toleration. In fact an amiable character, a loving disposition through self-improvement is urged and practised among the antichristian cults, such as New Thought, Christian Science and the Liberalists, the advocates of the new theology.

But the love of which John speaks is exclusively of God and unknown to the natural heart of man. Yet all these antichrists go to the Epistle of John and quote him to confirm their evil doctrine of “the brotherhood of man and the universal fatherhood of God.” John does not speak of loving man as such, but loving the brethren, the other born ones in the family of God, and that is a divine love. It is the great test of the divine nature, “We know that we have passed from death unto life, because we love the brethren.” The world not only knows nothing of that divine love, but the world hates those who are born of God. “Marvel not, my brethren, if the world hate you.” This fact is illustrated by Cain. He was of the devil. He slew his brother because Cain’s works were evil, he was an unbeliever, and his brother’s were righteous, Abel believed and that was counted to him for righteousness. And so the world hates the brethren, the children of God on the same ground and for the same reason. Then again he tests profession: “He who loveth not his brother abideth in death. Whosoever hateth his brother is a murderer.” Hating the brother is the evidence that the professing Christian is in the state of death and linked with the murderer from the beginning.

The better rendering of 1 John 3:16 is, “Hereby we know love, because He laid down His life for us.” Such love must be manifested in practical ways towards the brethren.

“But ‘we know that we have passed from death unto life, because we love the brethren.’ Not because we love certain of the brethren, let us remember. We may love even the children of God for some other reason than as His children. We may love them, perhaps in gratitude to them for services that we may be receiving from them. Further than this, we may mistake for brotherly love that which is merely self-love in a subtler form. Men minister to our comfort, please us, and we think we love them; and in the true child of God there may be yet, after all, as to much that he counts love to the brethren, a similar mistake. A love to the children of God, as such, must find its objects wherever these children are, however little may be, so to speak, our gain from them; however, little they may fit to our tastes. The true love of the children of God must be far other than sociality, and cannot be sectarian. It is, as the Apostle says, ‘without partiality, and without hypocrisy.’ This does not, of course, deny that there may be differences that still obtain. He in whom God is most seen should naturally attract the heart of one who knows God according to the apostle’s reasoning here. It is God seen in men whom we recognize in the love borne to them; but, then, God is in all His own, as the apostle is everywhere arguing; and, therefore, there is nothing self contradictory in what has been just said.” -- F.W. Grant.

Bibliographical Information
Gaebelein, Arno Clemens. "Commentary on 1 John 2". "Gaebelein's Annotated Bible". https://www.studylight.org/commentaries/eng/gab/1-john-2.html. 1913-1922.
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