1st John Chapter 2 verse 16 Holy Bible
For all that is in the world, the lust of the flesh and the lust of the eyes and the vain glory of life, is not of the Father, but is of the world.
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Because everything in the world, the desire of the flesh, the desire of the eyes, and the pride of life, is not of the Father but of the world.
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because all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
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For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
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read chapter 2 in WBT
For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's.
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because all that `is' in the world -- the desire of the flesh, and the desire of the eyes, and the ostentation of the life -- is not of the Father, but of the world,
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Pulpit Commentary
Pulpit CommentaryVerse 16. - He still further emphasizes the command by explaining the negative statement just made. Everything that is in the world has as its source, not the Father, but the world. This shows clearly that τὰ ἐν τῷ κόσμῳ cannot mean material objects capable of being desired; these have their origin in God who created them (John 1:3). To assert otherwise is rank Gnosticism or Manicheism. But God did not create the evil dispositions and aims of men; these have their source in the sinful wills of his creatures, and ultimately in "the ruler of this world" (John 8:44). The three genitives which follow are subjective, not objective. The lust of the flesh is not merely the lust after the flesh, but all lust that has its seat in the flesh (Galatians 5:16; Ephesians 2:3). The lust of the eyes is that lust that has its origin in sight (Augenlust) - curiosity, covetousness, etc. (cf. "the lusts of their hearts," "the lusts of your body," Romans 1:24; Romans 6:12). In the world of St. John's day the impure and brutal spectacles of the theatre and the arena would supply abundant illustrations of these ἐπιθυμίαι. The vain-glory of life, or arrogancy of living, is ostentation exhibited in the manner of living; the empty pride and pretentiousness of fashion and display. It includes the desire to gain credit which does not belong to us, and outshine our neighbours. In Greek philosophy βίος is higher than ζωή: βίος is the life peculiar to man; ζώη is the vital principle which he shares with brutes and vegetables, In the New Testament ζωή is higher than βίος is the life peculiar to man; ζωή is the vital principle which he shares with God. Contrast βίος here; 1 John 3:17; Luke 8:14, 43; Luke 15:12, 30, etc., with ζωή in 1 John 1:1, 2; 1 John 3:14; 1 John 5:11, 12, 16; John 1:4; John 3:36; John 5:24, 26, etc. Βίος occurs only ten times in the New Testament (in 1 Peter 4:3 it is a false reading), ζωή more than a hundred and twenty times. Each of the three forms of evil here cited by St. John as typos of τὰ ἐν τῷ κόσμῳ are dangerous at different periods of a man's life; each also has been a special danger at different periods of the world's history.
