1 John 2:23
Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.
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2:18-23 Every man is an antichrist, who denies the Person, or any of the offices of Christ; and in denying the Son, he denies the Father also, and has no part in his favour while he rejects his great salvation. Let this prophecy that seducers would rise in the Christian world, keep us from being seduced. The church knows not well who are its true members, and who are not, but thus true Christians were proved, and rendered more watchful and humble. True Christians are anointed ones; their names expresses this: they are anointed with grace, with gifts and spiritual privileges, by the Holy Spirit of grace. The great and most hurtful lies that the father of lies spreads in the world, usually are falsehoods and errors relating to the person of Christ. The unction from the Holy One, alone can keep us from delusions. While we judge favourably of all who trust in Christ as the Divine Saviour, and obey his word, and seek to live in union with them, let us pity and pray for those who deny the Godhead of Christ, or his atonement, and the new-creating work of the Holy Ghost. Let us protest against such antichristian doctrine, and keep from them as much as we may.Whosoever denieth the Son, the same hath not the Father - That is, has no just views of the Father, and has no evidence of his friendship. It is only by the Son of God that the Father is made known to people, Matthew 11:27; Hebrews 1:2-3, and it is only through him that we can become reconciled to God, and obtain evidence of His favor. See the notes at John 5:23.

But he that acknowledges the Son, hath the Father also - This passage, in the common version of the New Testament, is printed in italics, as if it were not in the original, but was supplied by the translators. It is true that it is not found in all the manuscripts and versions; but it is found in a large number of manuscripts, and in the Vulgate, the Syriac, the Aethiopic, the Coptic, the Armenian, and the Arabic versions, and in the critical editions of Griesbach, Tittmann, and Hahn. It is probable, therefore, that it should be regarded as a genuine portion of the sacred text. It is much in the style of John, and though not necessary to complete the sense, yet it well suits the connection. As it was true that if one denied the Son of God he could have no pretensions to any proper acquaintance with the Father, so it seemed to follow that if anyone had any proper knowledge of the Son of God, and made a suitable confession of him, he had evidence that he was acquainted with the Father. Compare John 17:3; Romans 10:9. Though, therefore, this passage was wanting in many of the manuscripts consulted by the translators of the Bible, and though in printing it in the manner in which they have they showed the great caution with which they acted in admitting anything doubtful into their translation, yet the passage should be restored to the text, and be regarded as a genuine portion of the Word of God. The great truth can never be too clearly stated, or too often inculcated, that it is only by a knowledge of the Lord Jesus Christ that we can have any true acquaintance with God. and that all who have just views of the Saviour are in fact acquainted with the true God, and are heirs of eternal life.

23. Greek, "Every one who denieth the Son, hath not the Father either" (1Jo 4:2, 3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin].

he—that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.

hath—namely, in his abiding possession as his "portion"; by living personal "fellowship."

acknowledgeth—by open confession of Christ.

To have the Father and the Son, is, by faith, love, and obedience, vitally to adhere to the one and the other. The latter part of this verse, though it be not in the ordinary Greek copies, is in some of the versions, and said to be in some Greek manuscripts also, whence it is supplied very agreeably to the apostle’s scope, and usual way of writing.

Whosoever denieth the Son,.... Jesus Christ to be the true, proper, natural, essential, and eternal Son of God:

the same hath not the Father; or does not hold the Father; or "believe the Father", as the Syriac version renders it; for there cannot be a father without a son; and he that honours not the Son, by owning him as such, honours not the Father; whatever reflects dishonour on the Son, reflects dishonour on the Father. If Christ is not truly and properly the Son of God, the Father is not truly and properly the Father of Christ; if Christ is only a Son in a figurative and metaphorical sense, the Father is only a Father in a figurative and metaphorical sense; if Christ is a Son only by office, then the Father is a Father only by office, which is monstrously stupid. Such an one does not hold the true doctrine of the Father, and does not appear to have true faith in him, true love unto him, or real interest in him, only by profession:

but he that acknowledgeth the Son, hath the Father also: this clause is left out in many copies, and stands as a supplement in our version; but is in the Alexandrian copy, in four of Beza's manuscripts, and in some others; and in the Vulgate Latin, Syriac, and Ethiopic versions; and confirms and illustrates what is before said; for as he that denies the sonship of Christ cannot hold the paternity of God, so he that owns the sonship of Christ, the second Person, maintains the paternity of the first; for these two are correlates, and mutually put, or take away each other: no mention is made of the Spirit, because, as yet, no controversy had risen concerning him.

{s} Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.

(s) They deceive themselves, and also deceive others, who say that the Moslems and other infidels worship the same God that we do.

1 John 2:23. Confirmation of the last stated thought in two clauses, which express the same idea, only in different form.[174]

Πᾶς Ὁ ἈΡΝΟΎΜΕΝΟς ΤῸΝ ΥἹΌΝ, ΟὐΔῈ ΤῸΝ ΠΑΤΈΡΑ ἜΧΕΙ] ἈΡΝΕῖΣΘΑΙ ΤῸΝ ΥἹΌΝ is in meaning synonymous with ἈΡΝΕῖΣΘΑΙ, ὍΤΙ ἸΗΣΟῦς ΟὐΚ ἜΣΤΙΝ Ὁ ΧΡΙΣΤΌς. The assertion that John here confounds with the idea of Christ that of the Son, i.e. of the eternal Logos (de Wette and others), is erroneous; it is not Christ apart from Jesus that he regards as the Son, but Christ in his identity with Jesus (Düsterdieck, Brückner).

Instead of saying in the second part of the first clause: καὶ ἀρνεῖται, corresponding to the first part, John says: ΟὐΔῈἜΧΕΙ, which has a wider import, for ἜΧΕΙΝ is to be taken emphatically = “to possess in living fellowship” (Düsterdieck); the explanation of Beza is insufficient: nec patrem esse credit (better, a Lapide: habere in mente et fide, in ore et confessione); the thought of the apostle is utterly eliminated when, with Socinus, Episcopius, Grotius, ἔχειν τ. πατέρα is explained by: “to know the will of God;” erroneously Storr also: “to him is the Father not gracious.”

In the following words: Ὁ ὉΜΟΛΟΓῶΝ Κ.Τ.Λ., which are wanting in the Recepta (see the critical notes), ὁμολογεῖν forms the antithesis of ἈΡΝΕῖΣΘΑΙ; it means a confession which is the expression of faith (Matthew 10:32; Romans 10:10). In regard to the construction, Ebrard rightly remarks: “That ΤῸΝ ΥἹΌΝ is dependent on ὉΜΟΛΟΓῶΝ, and not along with ΚΑῚ ΤῸΝ ΠΑΤΈΡΑ (as in 2 John 1:9) on ἜΧΕΙ (in which case ὉΜΟΛΟΓῶΝ would be used absolutely), clearly results from the preceding words, to which these form the antithesis.”

[174] Braune, rightly: “Here is the progress from the denying to the having, and from the particular (ὁ ψεύστης) to the general (πᾶς).”

1 John 2:23. Since the Father is manifested and interpreted in the Son. cf. John 1:18; John 14:9.

23. The previous statement is emphasized by an expansion of it stated both negatively and positively. The expansion consists in declaring that to deny the Son is not merely to do that, and indeed not merely to deny the Father, but also (οὐδέ) to debar oneself from communion with the Father. So that we now have a third consequence of denying that Jesus is the Christ. To deny this is (1) to deny the Son, which is (2) to deny the Father, which is (3) to be cut off from the Father. ‘To have the Father’ must not be weakened to mean ‘to hold as an article of faith that He is the Father’; still less, ‘to know the Father’s will’. It means, quite literally, ‘to have Him as his own Father’. Those who deny the Son cancel their own right to be called ‘sons of God’: they ipso facto excommunicate themselves from the great Christian family in which Christ is the Brother, and God is the Father, of all believers. ‘To as many as received Him, to them gave He the right to become children of God’ (John 1:12).

but he that acknowledged the Son] Better, as R. V., he that confesseth the Son: it is the same verb (ὁμολογεῖν) as is used 1 John 1:9, 1 John 4:2-3; 1 John 4:15; 2 John 1:7. It is surprising that A. V., while admitting the passage about the three Heavenly Witnesses (1 John 5:7) without any mark of doubtfulness, prints the second half of this verse in italics, as if there were nothing to represent it in the Greek. Excepting the ‘but’, the sentence is undoubtedly genuine, being found in all the best MSS. (אABC) and many other authorities. A few authorities omit it accidentally, owing to the two halves of the verse ending in the Greek with the same three words (τὸν πατέρα ἔχει). Tyndale and the Genevan omit the sentence: Cranmer and the Rhemish retain it; Cranmer marking it as wanting authority, and both omitting ‘but’, which Wiclif inserts, although there is no conjunction in the Vulgate. The asyndeton is impressive and continues through three verses, 22, 23, 24. “The sentences fall on the reader’s soul like notes of a trumpet. Without cement, and therefore all the more ruggedly clasping each other, they are like a Cyclopean wall” (Haupt). It would be possible to translate, ‘He that confesseth, hath the Son and the Father’ (comp. 2 John 1:9): but this is not probable.

1 John 2:23. Πᾶς, every one) even though he does not think that he also denies the Father.—ἔχει, has) in acknowledgment and fellowship: 2 John 1:9.

Verse 23. - Every one who denieth the Son not only does that, but οὐδέ doth not possess the Father. To deny that Jesus is the Christ is to deny the Son of God, for the Christ is the incarnate Son; and to deny the Son of God is to deny the Father also, for the incarnate Son is the Revelation of the Father; and not only so, but to deny the Son is to cut one's self off from the Father, for "no one knoweth the Father but the Son, and he to whom the Son will reveal him." To emphasize this great truth St. John uses his favourite motive of stating it both negatively and positively. To deny the Son is not to have the Father; to confess the Son is to have the Father (comp. 1 John 1:5, 8; 1 John 2:4, 27; 1 John 3:6; 1 John 4:2, 3, 6, 7, 8; 1 John 5:12). Note the solemn asyndeta. There is not a single connecting particle in verses 22-24; the sentences fall on the ear like minute-guns. "Every one that denieth." There is no exception. Even an apostle, if he denies that Jesus is the Christ. thereby also loses all possession of the Father. The history of philosophy verifies the statement. Deism has ever a tendency to end in pantheism or atheism. 1 John 2:23Hath not the Father (οὐδὲ τὸν πατέρα ἔχει)

Properly, "hath not even the Father," though he professes to reverence the Father while rejecting the Son. Compare John 8:42.

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