Some refer it to the man who is born of God, making it paral- lel with 6 yeyevynuévos éx Tod Oeod, he that zs begotten of God. Others to Christ, the only-begotten of God. The latter is pref- erable.
That wicked one (6 vovnpds). See on ii. 13. Rev., the evil one.
Toucheth (arteras). See on John xx. 17, the only other passage in John’s writings where the verb occurs. Both this verb and Suyydve (Col. ii. 21; Heb. xi. 285; xii. 20) express a touch which exerts a modifying influence upon the object, though Suyydv indicates rather a superficial touch. On wWwyraddo (Acts xvii. 27; Heb. xii. 18; 1 John i. 1), see on Luke xxiv. 39. Compare Col. ii. 21. The idea here is dayeth not hold of him.
19. We are of God (é« rod Ocod écpév). For the phrase elvat é« to be from, see on Johni. 46. For éopév we are, see on iii. 1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, yevvy- Sivas é« tod Ocod (v. 1; ii. 29; iv. 7): denoting the initial communication of the new life. Zo be of God, elvat éx tod @cod (John viii. 47; 1 John iii. 10; iv. 6): denoting the es- sential connection in virtue of the new life. Child of God, réxvov Mcod (John i. 12; 1 John iii. 1, 10): denoting the rela- tion established by the new life.
World (xdcpos). See on Johni. 9.
Lieth (xe?ras). The word is stronger than éorv és, indicating the passive, unprogressive state in the sphere of Satan’s influ- ence. “ While we are from God, implying a birth and a pro- ceeding forth, and a change of state, the xéopos the world, all the rest of mankind, remains in the hand of the evil one” (Alford).
In wickedness (év T@ rrovnpo). Rev., better, in the evil one. The expression ¢o lie im has a parallel in Sophocles’ “ Anti- gone : ”