And this is the promise that he has promised us, even eternal life.
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EXPOSITORY (ENGLISH BIBLE)John 17:2; Romans 2:6-7; Mark 16:16; Matthew 25:46.
he—Greek, "Himself," Christ, "the Son" (compare 1Jo 1:1).
promised—(Joh 3:15, 36; 6:40, 47, 57; 17:2, 3).
even eternal life; which promise, with all others, was put into the hands of Christ, where, with them, it is yea and amen; and also the thing itself promised, where it is hid, and lies safe and secure: or the Son, the Lord Jesus Christ, who has promised it in the Gospel; for this is the sum of the Gospel declaration, that whoever believes in him shall have everlasting life; and this lies in the knowledge of the Father, and of the Son, and in the enjoyment of them, and conformity to them; wherefore the doctrine respecting them ought to be retained, and firmly adhered to.And this is the promise that he hath promised us, even eternal life.
EXEGETICAL (ORIGINAL LANGUAGES)1 John 2:25. Καὶ αὕτη ἐστὶν ἡ ἐπαγγελία κ.τ.λ.] αὕτη may be referred either to what precedes, or to the concluding words of this verse: τὴν ζωὴν τὴν αἰώνιον. In the first case the meaning is: and this remaining is what He has promised, namely, eternal life. Gagnejus: “Manere in filio et patre promissio est, quam nobis pollicitus est orans pro nobis patrem Dominus John 17:20. Bene ergo ait de hoc Johannes: haec est promissio, quam pollicitus est nobis, quae quidem est vita aeterna; vita enim aeterna est manere in Deo eoque frui hic per gratiam, in futuro per gloriam;” τὴν ζωὴν τὴν αἰώνιον then forms an apposition, by which that very remaining is described as happiness; this view in Oecumenius, and among modern commentators in Sander, Besser, Weiss. In the second case the thought is: “and eternal life is the promise which He has given us;” taking this view, a new thought, it is true, enters with 1 John 2:25, and it requires something to be supplied to connect it with the preceding, perhaps what a Lapide gives: si in ipso maneamus (Spener: that is the promise if we remain in the Word, and consequently in the Father and the Son); but nevertheless it is, in accordance with the analogy of John’s mode of expression, to be preferred; comp. chap. 1 John 1:5, 1 John 5:14; similarly also chap. 1 John 3:23, 1 John 5:11; in the last two passages the connection with what precedes appears clearly enough by both being connected with the same idea, whereas here there is no previous mention of the ἐπαγγελία; but even here the connection is not to be mistaken, because the ζωὴ αἰώνιος is directly connected with the μένειν ἐν τῷ υἱῷ κ.τ.λ. This second interpretation in a Lapide, Grotius, Lorinus, Russmeyer, Spener, Lücke, de Wette, Düsterdieck, Erdmann, Myrberg, Ebrard, Braune, and others.
καί is not used here αἰτιολογικῶς (Oecumenius), but is the simple copula.
ἡ ἐπαγγελία: “the promise.” Lücke unnecessarily conjectures that instead of this perhaps ἀπαγγελία is probably to be read, or that ἐπαγγελία has here the meaning: “proclamation,” for neither is it the case that the idea of the promise refers only to the distant future life, nor, according to John, that Christ does not bestow any promise.
αὐτός is Christ, who in this whole passage forms the centre round which all the statements of the apostle move.
On the accusative τὴν ζωήν, which has occurred through the attraction of the verb in the relative clause, comp. Winer, p. 552; VII. p. 583; Buttmann, p. 68.
 From this passage it is clear that with John ζωὴ αἰώνιος and the knowledge of God are not by any means, as Weiss thinks, identical ideas, for if John here, according to the view of Weiss, describes the abiding in the Son and in the Father as the ζωὴ αἰώνιος, he then mentions what this consists in, as something plainly transcending the idea of knowledge; but if αὕτη is directly connected with τὴν ζ. τ. αἰών., then the abiding in the Son and the Father is considered as the condition of the ζωή; it is impossible, however, for it to be the condition of knowledge, for it rather presupposes the latter.1 John 2:25. ἐπαγγελία, repromissio, “promise”; only here in the Johannine writings (see note on 1 John 1:5). αὐτός, i.e., the Father. God is the Promiser, and His promises are made in Christ (cf. 2 Corinthians 1:20).25. And this is the promise that he hath promised us] Or, and the promise which He promised us is this: the aorist had better be retained, and ‘this’ is probably the predicate, referring to what follows (comp. John 5:22, 1 John 1:5, 1 John 5:14) and not the subject, referring to what precedes. This view is confirmed by 1 John 3:23 and 1 John 5:11. The connexion with what precedes is close, ‘eternal life’ being only another view of ‘abiding in the Father and the Son’. The ‘He’ is emphatic, and perhaps ‘He Himself would not be too strong as a rendering. Of course Christ is meant, “who in this whole passage forms the centre round which all the statements of the Apostle move” (Huther). For the promise see John 3:15; John 4:14; John 6:40, &c. &c. The best MS. (B) reads ‘promised you’, for ‘promised us’.1 John 2:25. Αὐτὸς, He) The Son: 1 John 2:27-28.—ἡμῖν) to us, if we abide in Him.—τὴν ζωὴν, life) The construction follows the verb going before, He hath promised. The sense is, the promise is life eternal.Verse 25. - And the promise which he promised us is this, even the eternal life. Αὐτός is Christ; αὕτη looks forward to "the eternal life," not backwards to the abiding in the Father (John 3:16; John 5:24; John 6:40, 54). Τὴν ζωὴν τὴν αἰώνιον is in the accusative by attraction to ἥν. "What St. John would have us feel is this, that there can be no promise to compare with this - that we should share the eternal life, the life of God.... We often speak as if people were to be paid for being good; not as if the being good were itself God's highest gift and blessing" (Maurice). The reading ὑμῖν (B) for ἡμῖν is worthy of notice. In verses 16, 17 St. John gives two reasons for shunning the world: because
(1) the world is alien to the Father;
(2) it is passing away.
So here he gives two for holding fast the truth originally delivered to them: because the truth leads
(1) to fellowship with God;
(2) to eternal life.
See on Acts 1:4.
Eternal life (τὴν ζωὴν τὴν αἰώνιον)
Lit., the life, the eternal (life).
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