Cambridge Greek Testament Commentary

1 John 2:3

ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν. Herein we come to know that we know Him; or, we perceive that we have come to know Him. The difference between ἔγνωκα (‘I have come to know’ = ‘I know’) and other tenses of γινώσκω (‘I get to know, perceive, recognise’) should be marked. Comp. the collect for First Sunday after Epiphany; ‘that they may both perceive and know what things they ought to do.’ Progressive knowledge gained by experience is implied in γινώσκειν (1 John 2:5; 1 John 2:18; 1 John 2:29; 1 John 3:1; 1 John 3:19; 1 John 3:24, &c.). Ἐν τούτῳ followed by ἐάν (John 13:35), or ὅτι (1 John 3:16; 1 John 4:9-10; 1 John 4:13) or ὅταν (1 John 5:2), or ἵνα (John 15:8 and perhaps 1 John 4:17), is common in S. John’s writings. The meaning of ἐν τούτῳ must in each case be determined by the context. Sometimes, as here, it refers to what follows: sometimes, as probably in 1 John 4:17, to what precedes: generally to both; i.e. what has been already stated is elucidated by what follows. Comp. ἐκ τούτου (1 John 4:6) and διὰ τοῦτο (John 5:16; John 5:18; John 6:65; John 7:22; John 8:47; John 9:23; John 10:17; John 12:18; John 12:27; John 12:39, &c.), which also commonly looks both backwards and forwards: see on John 12:39. Excepting Luke 10:20, ἐν τούτῳ is peculiar to S. John. Αὐτόν, as commonly in this Epistle, probably means God rather than Christ: αἱ ἐντολαὶ αὐτοῦ everywhere else means God’s commandments (1 John 3:22; 1 John 3:24; 1 John 5:2-3), and probably here also.

ἐὰν τ. ἐντ. αὐτοῦ τηρῶμεν. This = ἐν τῷ φωτὶ περιπατεῖν (1 John 1:7) and μὴ ἁμαρτάνειν (1 John 2:1). There is no real knowledge of God, no fellowship with Him, without practical conformity to His will. Nam quisquis eum non amat, profecto ostendit, quia quam sit amabilis, non novit (Bede). S. John is again condemning that Gnostic doctrine which made excellence to consist in mere intellectual enlightenment. Divorced from holiness of life, says S. John, no enlightenment can be a knowledge of God. In his system of Christian Ethics the Apostle insists no less than Aristotle, that in morals knowledge without practice is worthless: ‘not speculation but conduct’ (οὐ γνῶσις�, Nic. Eth. I. iii. 6) is the aim of both the Christian and the heathen philosopher. Mere knowledge will not do: nor will knowledge ‘touched by emotion’ do. It is possible to know, and admire, and in a sort of way love, and yet act as if we had not known. But S. John gives no encouragement to devotion without a moral life (comp. 1 John 1:6). There is only one way of proving to ourselves that we know God, and that is by loving obedience to His will. Compare the very high standard of virtue set by Aristotle: he only is a virtuous man who does virtuous acts, πρῶτον μὲν ἐὰν εἰδώς, ἔπειτʼ ἐὰν προαιρούμενος, καὶ προαιρούμενος διʼ αὐτά, τὸ δὲ τρίτον καὶ ἐὰν βεβαίως καὶ� (Nic. Eth. II. iv. 3).

Τὰς ἐντολὰς τηρεῖν and τὸν λόγον τηρεῖν are phrases of frequent occurrence in S. John’s writings, Gospel (John 14:15; John 14:21; John 15:10; John 8:51-52; John 8:55; John 14:23; John 15:20; John 17:6), Epistle (1 John 2:4; 1 John 3:22; 1 John 3:24; 1 John 5:3; 1 John 2:5) and Revelation (Revelation 12:17; Revelation 14:12; Revelation 3:8; Revelation 3:10). Comp. John 14:24; Revelation 22:7; Revelation 22:9. Τηρεῖν means to be on the watch to obey and fulfil; it covers both outward and inward observance.

These verses (3–5) exhibit the Vulgate as for once as capricious in its renderings as the A.V. In three consecutive sentences we have τηρεῖν translated in three different ways; observemus, custodit, servat.

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Cambridge Greek Testament Commentary

1 John 2:3

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