Online Resource Library
Commentary Index | Return to PrayerRequest.comVincent Word Studies - 1 John 2:16 - 2:16
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
All (πᾶν)
Not all things severally, but all that is in the world collectively, regarded as a unit.
The lust (ἡ ἐπιθυμία)
See on Mar 4:19.
Of the flesh
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see Joh 8:44; Rom 1:24; Rev 18:14. Compare 1Pe 2:11; Tit 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on Joh 1:14.
The lust of the eyes
This is included in the lust of the flesh, as a specific manifestation. All merely sensual desires belong to the economy which “is not of the Father.” The desire of the eyes does not involve appropriation. It is satisfied with contemplating. It represents a higher type of desire than the desire of the flesh, in that it seeks mental pleasure where the other seeks physical gratification. There is thus a significant hint in this passage that even high artistic gratification may have no fellowship with God.
The pride of life (ἡ ἀλαζονεία τοῦ βίου)
Rev., vainglory. The word occurs only here and Jam 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος life, as distinguished from ζωη. life, see on Joh 1:4.
Of the Father (ἐκ τοῦ πατρός)
Do not spring forth from the Father. On the expression εἶναι ἐκ to be of, see on Joh 1:46. “He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine” (Plato, “Timsaeus,” 90).