1 John 2:16 kjv

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.

1 John 2:16 nkjv

For all that is in the world?the lust of the flesh, the lust of the eyes, and the pride of life?is not of the Father but is of the world.

1 John 2:16 niv

For everything in the world?the lust of the flesh, the lust of the eyes, and the pride of life?comes not from the Father but from the world.

1 John 2:16 esv

For all that is in the world ? the desires of the flesh and the desires of the eyes and pride of life ? is not from the Father but is from the world.

1 John 2:16 nlt

For the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world.

1 John 2 verses

1 John 2 16 Meaning

First John 2:16 identifies the three primary manifestations of values and desires characteristic of a world alienated from God: the lust of the flesh, the lust of the eyes, and the pride of life. These inclinations and aspirations do not originate from God the Father but spring from the corrupt human system referred to as "the world," representing all that opposes God's will and truth. This verse clarifies what it means to "love the world" by detailing its fundamental components, emphasizing their spiritual incompatibility with divine love and allegiance.

1 John 2 16 Context

This verse (1 John 2:16) serves as a foundational explanation for the preceding exhortation in 1 John 2:15, "Do not love the world or the things in the world." John immediately clarifies what "the world" signifies in this context, outlining its pervasive and defining characteristics. The broader chapter context highlights discernment and adherence to truth against the backdrop of burgeoning Gnostic influences and antichrist teachings. John contrasts fleeting worldly desires with the eternal life offered through Christ (1 John 2:17), underscoring the impermanence of the former and the lasting nature of obedience to God's will. Historically, the Apostle John addressed a Christian community grappling with internal theological challenges and external pressures from the prevailing Greco-Roman culture, which glorified material excess, sensuality, and personal status, values directly challenged by this verse's admonition.

1 John 2 16 Word analysis

• For (ὅτι, hoti): A conjunction that introduces a reason or explanation, justifying the command given in the previous verse not to love the world.
• all that is in the world (πᾶν τὸ ἐν τῷ κόσμῳ, pan to en tō kosmō):
  • πᾶν (pan): "All," "every," signifying a complete scope.
  • κόσμῳ (kosmō): "World." Not referring to God's creation, but to the organized system of human society, its values, attitudes, and ambitions as they are alienated from God and influenced by spiritual darkness. This system stands in opposition to God's truth and purpose. It directly challenges philosophical and ethical systems of John's time that prioritized human achievement and gratification apart from God.
• the lust (ἡ ἐπιθυμία, hē epithymia): "Desire," "strong craving," "longing." While neutral in some contexts (e.g., Jesus desiring to eat Passover), here it carries a strong negative connotation, referring to excessive, illicit, or ungodly cravings stemming from a fallen nature. It is an internal impulse towards gratification.
• of the flesh (τῆς σαρκός, tēs sarkos): "Flesh." In this theological sense, it does not mean merely the physical body, but the sinful, fallen human nature, which is opposed to the Spirit and prone to self-indulgence and worldly gratification. It denotes carnal desires and appetites.
• and the lust of the eyes (καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, kai hē epithymia tōn ophthalmon):
  • ὀφθαλμῶν (ophthalmōn): "Eyes." The eyes are pathways to the soul, stimulating desires for visible, tangible things. This phrase speaks to covetousness, avarice, and the desire for external show, material possessions, or anything seen that incites illicit longing or discontent. It touches upon outward appeal and acquisitiveness, seen in historical figures like Achan or temptations of worldly power.
• and the pride (καὶ ἡ ἀλαζονεία, kai hē alazoneia): "Boasting," "vainglory," "arrogance," "pretentiousness." This term signifies an empty self-display or self-aggrandizement, a confidence based on one's own perceived importance, possessions, or accomplishments rather than on God. It’s an inflated self-perception or pretense.
• of life (τοῦ βίου, tou biou): "Life," "means of life," "sustenance." Here it refers to one's resources, status, manner of living, or material possessions. Thus, "pride of life" means boastful arrogance related to what one has, does, or appears to be in this earthly existence. It often reflects status-seeking and worldly recognition prevalent in hierarchical societies.
• is not (οὐκ ἔστιν, ouk estin): A strong negation, "is not at all," clearly asserting a complete disjunction.
• of the Father (ἐκ τοῦ Πατρός, ek tou Patros): "From the Father," indicating divine origin. The phrase emphasizes that these worldly attributes do not originate from God the Father; they are foreign to His character, will, and kingdom. They are antithetical to a genuine relationship with God.
• but is (ἀλλ᾽ ἐκ, all' ek): "But rather is from." A strong adversative conjunction, highlighting the sharp contrast and asserting the true source.
• of the world (ἐκ τοῦ κόσμου ἐστίν, ek tou kosmou estin): "From the world." Reaffirms that the source of these characteristics is the world system mentioned earlier, driven by sinful human nature and under the sway of spiritual opposition, not God.

• Words-group Analysis:
  • "the lust of the flesh, and the lust of the eyes, and the pride of life": This triad comprehensively encapsulates all forms of human sinfulness stemming from a focus on self and worldly gratification. These categories represent the inner desires, external covetousness, and self-exalting attitudes that fundamentally separate individuals from God. This tripartite definition of sin resonates with the foundational temptations recorded in the Bible, such as Eve's temptation (Gen 3:6 – fruit "good for food" - flesh; "delight to the eyes" - eyes; "desirable to make one wise" - pride) and Christ's temptations in the wilderness (Matt 4 – "turn stones into bread" - flesh; "all kingdoms of the world and their glory" - eyes; "throw yourself down from the temple" - pride). This consistent pattern across scripture underscores their universal and timeless relevance.
  • "is not of the Father, but is of the world": This powerful contrast establishes a clear binary distinction between divine and worldly sources. It unequivocally declares that these core expressions of human fallenness and the corrupt global system are alien to God's nature and His purposes, originating instead from a realm fundamentally opposed to Him. This foundational distinction calls believers to discern and align their affections and allegiances with the divine rather than the earthly.

1 John 2 16 Bonus section

• The Pervasive Nature of Worldly Lures: John identifies these three categories not as isolated sins, but as comprehensive forces that encapsulate virtually every form of human sin and worldly preoccupation. They cover internal desires, external temptations, and ego-driven ambitions, indicating a systemic challenge to true faith.
• An Ancient Yet Modern Relevance: While written in the first century, the described "lusts" and "pride" remain profoundly relevant, reflecting timeless human struggles and societal pressures even in contemporary contexts (e.g., materialism, celebrity culture, digital voyeurism, instant gratification).
• Antithetical to Abiding in Christ: The admonition to avoid these worldly desires is directly linked to John's broader theme of abiding in Christ (1 John 2:6, 2:27-28). To be in fellowship with God means actively rejecting the characteristics sourced from the world system.
• Discerning False Teaching: John's epistles repeatedly address the need to discern between truth and error, divine and worldly origins. This verse provides criteria for recognizing false teachings and practices that subtly promote or indulge these worldly elements, even under religious guise.

1 John 2 16 Commentary

First John 2:16 provides a profound delineation of the "world" that believers are commanded not to love. It itemizes the three foundational lusts and attitudes that constitute humanity's alienated system: the intrinsic craving of the fallen human nature for sensual or selfish gratification (lust of the flesh), the insatiable desire for visible possessions, outward appearances, or material things (lust of the eyes), and the self-exalting, arrogant confidence based on worldly achievements or status (pride of life). John’s unequivocal declaration that these "are not of the Father, but are of the world" underscores their inherent opposition to God's character and kingdom. These are not merely isolated sins but represent pervasive forces that characterize life lived apart from divine principles, constantly luring individuals away from Christ and His truth. For a practical application, this verse guides believers to examine their deepest motivations and desires: do they originate from a pursuit of God's will, or do they align with worldly patterns of selfish pleasure, material accumulation, or personal aggrandizement? This discernment is vital for living a life truly dedicated to the Father.