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1Jn_2:28 concludes the section beginning at 1Jn_2:18, but serves at the same time as an introduction to the following section.
καὶ νῦν ] cannot, it is true, be explained, with Paulus, by “even now already,” but neither can it be explained, with most of the commentators, exactly by igitur, or a similar word; here it rather introduces, as it frequently does, the following exhortation as a deduction from the present circumstances. Incorrectly Ebrard: “And now (namely, after I have spoken to the παιδίοις ) I turn to you” (namely, to the whole Church): a supplement of that kind cannot be justified from the passages quoted by Ebrard; Joh_17:3; Act_10:5; Act_22:16.
τεκνία ] as in 1Jn_2:1.
μένετε ἐν αὐτῷ ] quite the same thought as in 1Jn_2:27. Rickli’s view is incorrect, that in 1Jn_2:27 it is “the abiding in the confession that Jesus is the Christ, but here another abiding, namely, the abiding in righteousness,” that is meant.
ἵνα ἐὰν φανερῶθῃ ] ἐάν is distinguished from ὅταν (Recepta) in this way, that it describes not the time, but only the actuality of the manifestation of Christ. The φανέρωσις of Christ is His Parousia occurring at the end of the ἐσχάτη ὥρα ; comp. Col_3:4. By the same word the first appearance of Christ on earth is also elsewhere described; see chap. 1Jn_3:5; 1Jn_3:8. ἔχωμεν ( σχῶμεν ) παῤῥησίαν ] The communicative form of expression indicates that John tacitly includes himself also under the exhortation: μένετε ἐν αὐτῷ .[184]
ΠΑῤῬΗΣΊΑ : the confidence of the believer at the day of judgment; chap. 1Jn_4:17.
ΚΑῚ ΜῊ ΑἸΣΧΥΝΘῶΜΕΝ ἈΠʼ ΑὐΤΟῦ ] Elsewhere also ΠΑῤῬΗΣΊΑ and ΑἸΣΧΎΝΕΣΘΑΙ are contrasted with one another; so Pro_13:5 : ἈΣΕΒῊς ΑἸΣΧΎΝΕΤΑΙ ΚΑῚ ΟὐΧ ἝΞΕΙ ΠΑῤῬΗΣΊΑΝ ; comp. also Php_1:20. ΑἸΣΧΥΝΘῶΜΕΝ is either used in the passive sense, in which case the original meaning “to be shamed” passes over into this, “to be put to shame” (see Meyer on Php_1:20); then ἈΠΌ (which is not = ὙΠΌ ) describes Christ as the one from whom this ΑἸΣΧΎΝΕΣΘΑΙ comes, namely, by means of His judgment of condemnation; or it is used in the middle sense: “to be ashamed,” in which case ἀπό is not = coram (Luther, Ewald), but = “away from,” thus: “to draw back from Him with shame;” so Calvin, Beza, Episcopius, de Wette, Lücke (who adduces Sir_21:22 : ἄνθρωπος δὲ πολύπειρος αἰσχυνθήσεται ἀπὸ προσώπου ), Düsterdieck, Ebrard.[185] The second view deserves the preference, on account of the corresponding contrast with ἔχειν παῤῥησίαν .
ἐν τῇ παρουσίᾳ αὐτοῦ ] expresses definitely the reference already implied in φανερωθῇ : “at His (Christ’s) coming;” παρουσία , in John only here, frequently appears in this sense in the N. T.; comp. Mat_24:3; Mat_27:37; Mat_27:39; 1Co_15:23; 1Th_2:19, and elsewhere.
[184] Sander introduces here a foreign reference, when he thinks that John includes himself as if he would also have to be ashamed if on that day his children, whom he begot through the gospel, should come short. Similarly a Lapide: ne pudefiamus utrique, sc. tam vos, si a doctrina Christi aberretis, quam nos Apostoli et Pastores, quod vos in ea non conservaverimus. Lorinus: conjungit seipsum discipulis, spe de illorum gloria adgaudens.
[185] Braune thinks that the passive meaning is to be retained: “For we shall not draw back and tremble, but we shall be rejected and cast out;” but the meaning above stated, and accepted also by Braune, does not suit the passive idea; besides, the correspondence with the idea ἔχειν παῤῥησίαν demands the middle signification of the word.