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1Jn_2:24-25. Exhortation to the faithful keeping of the gospel. 1Jn_2:24. ὑμεῖς ] By the Recepta ὑμεῖς οὖν the correct relationship of this verse is taken away; it is not a conclusion from what immediately precedes (Düsterdieck, Braune), but with the emphasized ὑμεῖς it is put in contrast with what is said of the false teachers; Theophylact: ἐκεῖνοι μὲν οὖν οὕτως · ὑμεῖς δὲ ἅπερ ἠκούσατε ἀπʼ ἀρχῆς φυλάττετε παρʼ ἑαυτοῖς .
In regard to the construction: ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς , ἐν ὑμῖν μενέτω , Beza and Socinus, it is either an attraction ( ὑμεῖς ὃ ἠκ . for ὃ ὑμεῖς ἠκούσ ., so also Bengel: antitheton est in pronomine; ideo adhibetur trajectio; de Wette: “ ὑμεῖς is properly no doubt the subject of the relative clause placed first;” Jachmann)[175] or an ellipsis ( ὑμεῖς = quod ad vos attinet); Paulus and Ebrard regard ὑμεῖς as the pure vocative; but it is more correct to admit an anacolouthon which has its natural origin in this, that the apostle’s thought in opposition to the false teachers was first directed to his readers, but equally also to the word which they had heard from the beginning; accordingly the apostle begins with ὑμεῖς , but does not follow it up by μένετε ἐν or a similar expression, but by ὃ ἠκούσατε κ . τ . λ ., as a new subject; comp. Winer, p. 506; VII. p. 534; Buttmann, p. 325. The same anacolouthon in 1Jn_2:27.[176] With Ὃ ἨΚΟΎΣΑΤΕ ἈΠʼ ἈΡΧῆς , comp. 1Jn_2:7; thereby, of course, the whole gospel is meant, but here specially the fundamental doctrine of it: that Jesus is the Christ.
ἘΝ ὙΜῖΝ ] Theophylact interprets ἘΝ by ΠΑΡΆ ; Luther: “among;” but the preposition must be retained in its proper meaning; for upon that it depends that what was heard “abides in the soul as something that determines the life” (Neander; comp. Joh_15:7), because only then does that take place which the apostle expresses in the sequel.
ΚΑῚ ὙΜΕῖς … ΜΕΝΕῖΤΕ ] The ΚΑΊ before the concluding clause brings out more clearly its corresponding relationship to the preceding clause; here it is so much the more significant, as in both clauses the same verbal idea ΜΈΝΕΙΝ is used: If the Word remain in you, ye also will remain in the Son, etc.[177] That our remaining in the Son is the immediate result of the Word remaining in us, is explained by the fact that “the words of Christ substantially contain nothing else than a self-revelation or explanation of His person and His appearing, and similarly the evangelical proclamation of the apostles is only the copy of this preaching of Christ Himself” (Weiss). ἐν τῷ υἱῷ is put first, because fellowship with the Father is conditioned by fellowship with the Son.
[175] The idea of an attraction is erroneous, because “ ὑμεῖς , if attracted to the relative clause, would be too strongly emphasized in this position” (Winer).
[176] Myrberg’s reply, that ὑμεῖς is rather to be regarded as nominative absolute, is met by the fact that the use of the nominative absolute is precisely an anacolouthon.
[177] Düsterdieck: “By καί before ὑμεῖς John specifies the promised consequence which will correspond to the condition which is stated, while at the same time he brings out the nice point which is contained, in the significant interchange of ἐν ὑμῖν μείνῃ and ὑμεῖς ἐν τῷ υἱῷ … μενεῖτε .”