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1Jn_2:17 adds a new element to the preceding, whereby the exhortation of 1Jn_2:15 is strengthened and confirmed.
καὶ ὁ κόσμος παράγεται ] is frequently taken by commentators, with an appeal to 1Co_7:31, as an expression of the transitoriness of the world; either the present being changed into the future (Bede: mundus transibit, quum in die judicii per ignem in meliorem mutabitur figuram, ut sit coelum novum et terra nova), or the peculiar nature of the world being regarded as described in it (Oecumenius: τὰ κοσμικὰ ἐπιθυμήματα οὐκ ἔχει τὸ μένον τε καὶ ἑστώς , ἀλλὰ παράγεται ); Düsterdieck combines both; the apostle, according to him, expresses a truth “which holds good with ever present meaning, and which will thereby show itself some time in fact” (so also Ebrard and Braune). But 1Jn_2:8 and the following ἐσχάτη ὥρα ἐστίν make it more than probable that the apostle here also uses παράγεται in the consciousness of the approaching second advent of Christ and the judgment on the κόσμος which is connected with it, thus: “the world is in the state of disappearing;” in 1Co_7:31 : παράγει τὸ σχῆμα τοῦ κόσμου τούτου is said with the same feeling.
καὶ ἡ ἐπιθυμία αὐτοῦ ] With the world passes away also the ἐπιθυμία which dwells in it; whereby the apostle briefly refers to the threefold form previously named: αὐτοῦ is not genitive of the object (Lücke, Neander, Sander, Besser), but of the subject (Düsterdieck, Braune); though there is mention previously of an ἀγαπᾷν τὸν κόσμον , yet there is none of an ἐπιθυμία directed towards the κόσμος ; the contrary view rests on an erroneous interpretation of κόσμος .
ὁ δὲ ποιῶν τὸ θέλημα τοῦ Θεοῦ ] antithesis to ὁ κόσμος , which in its ἐπιθυμία does not do the will of God. It is true, “ ὁ πατήρ ” is previously put as antithesis to the κόσμος , but it does not follow from this that the antithesis here is not to be taken as fully corresponding, and “ ἐπιθυμῶν ” to be taken out of ἐπιθυμία (Lücke); the appearance of this arises only from the fact that κόσμος is taken as something concrete. The expression used by the apostle is synonymous with ὁ ἀγαπῶν τὸν Θεόν ; for the doing of the divine will is the effect of love to Him.
μένει εἰς τὸν αἰῶνα ] antithesis of παράγεται ; the expression signifies, as frequently, eternal, infinite endurance, comp. Joh_6:51; Joh_6:58; Joh_8:35, etc. That John regarded this abiding for ever as the eternally happy life in the fellowship of God is certain, but is not contained in the expression.[153] To the ΚΌΣΜΟς is assigned ΘΆΝΑΤΟς , to the children of God ΖΩῊ ΑἸΏΝΙΟς .
[153] Ebrard arbitrarily explains that by αἰών is to be understood “the Aeon which will begin with the visible establishment in glory of Christ’s kingdom on earth,” and that ὁ ποιῶν … εἰς τ . αἰῶνα therefore means: “he who does the will of God shall remain till the establishment of the kingdom of Christ—he will be permitted to see the victory of Christ’s kingdom.”