1 John 2:28

And now Introducing the practical conclusion: comp. John 17:5, where Jesus, -having accomplished the work given Him to do", prays, - And now, O Father, glorify Thou Me". So also in Acts 7:34; Acts 10:5. See on 2 John 1:5. Haupt thinks that -And now" introduces the new division of the Epistle, which almost all agree begins near this point. The truth seems to be that these two verses (28, 29) are at once the conclusion of one division and the beginning of another.

little children Recalling the beginning of this section, 1 John 2:18: it is the same word (τέκνια) as is used in 1Jn 2:1; 1 John 2:12, and means all S. John's readers.

that, when he shall appear Better, as R.V., that. if He shall be manifested. The -when" (ὅταν) of A.V. (KL) must certainly give place to -if" (ἐάν), which is more difficult and has overwhelming support (א ABC). -If" seemsto imply a doubt as to Christ's return, and the change to -when" has probably been made to avoid this. But -if" implies no doubt as to the fact, it merely implies indifference as to the time: -if He should return in our day" (see on John 6:62; John 12:32; John 14:3). Be manifested is greatly superior to -appear" (as Augustine's manifestatus fueritis superior to the Vulgate's apparuerit) because (1) the Greek verb is passive; (2) it is a favourite word (φανεροῦν) with S. John and should be translated uniformly in order to mark this fact (1Jn 1:2, 1 John 2:19 1 John 3:2; 1 John 3:5; 1Jn 3:8, 1 John 4:9; Revelation 3:18; Revelation 15:4; John 1:31; John 3:21, &c. &c). As applied to Christ it is used of His being manifested in His Incarnation (1 John 1:2; 1 John 3:5; 1 John 3:8), in His words and works (John 2:11; John 17:6), in His appearances after the Resurrection (John 21:1; John 21:14), in His return to judgment (here and 1 John 3:2). S. John alone uses the word in this last sense, for which other N.T. writers have -to be revealed" (ἀποκαλύπτεσθαι), a verb never used by S. John excepting once (John 12:38) in a quotation from O.T. (Isaiah 63:1), where he is under the influence of the LXX.

we may have confidence The R. V. has we may have boldness. At first sight this looks like one of those small changes which have been somewhat hastily condemned as -vexatious, teasing, and irritating". The A. V. wavers between -boldness" (1 John 4:17; Acts 4:13; Acts 4:29; Acts 4:31, &c.) and -confidence", with occasionally -boldly" (Hebrews 4:16) instead of -with boldness". The R. V. consistently has -boldness" in all these places. The Greek word (παῤῥησία) means literally -freedom in speaking, readiness to say anything, frankness, intrepidity". In this Epistle and that to the Hebrews it means especially the fearless trust with which the faithful soul meets God: 1 John 3:21 1 John 4:17, 1 John 5:14. Comp. 1 Thessalonians 2:19.

not be ashamed before him This cannot well be improved, but it is very inadequate: the Greek is -be ashamed fromHim", or -be shamed away fromHim"; strikingly indicating the averted face and shrinking form which are the results of the shame. -Turn with shame" or -shrink with shame from Him" have been suggested as renderings. Similarly, in Matthew 10:28, -Be not afraid of them is literally -Do not shrink away in text fromthem". The interpretation -receive shame from Him" is probably not right. Comp. the LXX. of Isaiah 1:29; Jeremiah 2:36; Jeremiah 12:13.

at his coming The Greek word (παρουσία = presence) occurs nowhere else in S. John's writings. In N. T. it amounts almost to a technical term to express Christ's return to judgment (Matthew 24:3; Matthew 24:27; Matthew 24:37; Matthew 24:39; 1Co 15:23; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1Th 4:15; 1 Thessalonians 5:23; James 5:7-8; 2 Peter 1:16, &c). S. John uses it, as he uses -the Word" and -the evil one", without explanation, confident that his readers understand it. This is one of many small indications that he writes to well-instructed believers, not to children or the recently converted.

S. John's divisions are seldom made with a broad line across the text (see on 1 John 3:10; 1 John 3:24). The parts dovetail into one another and intermingle in a way that at times looks like confusion. Wherever we may place the dividing line we find similar thoughts on each side of it. Such is the case here. If we place the line between 1 John 2:27 we have the idea of abiding in Christ(1 John 2:24; 1 John 2:27) on both sides of it. If we place it between 1 John 2:28, we have the idea of Divine righteousness and holiness(1Jn 1:9, 1 John 2:1; 1Jn 2:12; 1 John 2:20; 1 John 2:29) prominent in both divisions. If we make the division coincide with the Chapter s, we have the leading ideas of boldness towards Christ and God(1 John 2:28; 1 John 3:2; 1 John 3:21; 1 John 4:17; 1 John 5:14), of Christ's return to judgment(1 John 2:28; 1 John 3:2; 1 John 4:17), of doing righteousness(1 John 2:29; 1 John 3:7-10), and of Divine sonship(1Jn 2:29, 1 John 3:1-2, &c.), on both sides of the division. It seems quite clear therefore that both these verses (28, 29) belong to both portions of the Epistle, and that 1 John 2:29 at any rate is more closely connected with what follows than with what precedes.

The close connexion between the parts must not lead us to suppose that there is no division here at all. The transition is gentle and gradual, but when it is over we find ourselves on new ground. The antithesis between light and darkness is replaced by that between love and hate. The opposition between the world and God becomes the opposition between the world and God's children. The idea of having fellowship with God is transformed into that of being sons of God. Walking in the light is spoken of as doing righteousness. And not only do previous thoughts, if they reappear, assume a new form, but new thoughts also are introduced: the Second Advent, the boldness of the faithful Christian, the filial relation between believers and God. Although there may be uncertainty to where the new division should begin, there is none as to fact of there being one.