John Calvin Commentary 1 John 2:16

"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." — 1 John 2:16 (ASV)

The lust of the flesh, or, namely, the lust of the flesh. The old interpreter renders the verse differently, as he makes two sentences from one. Those Greek authors do better, who read these words together, Whatever is in the world is not of God; and then they introduce the three kinds of lusts parenthetically.

For John, by way of explanation, inserted these three particulars as examples, so that he might briefly show what are the pursuits and thoughts of people who live for the world. However, whether it is a full and complete division does not matter much, though you will not find a worldly person in whom these lusts do not prevail, at least one of them. It remains for us to see what he understands by each of these.

The first clause is commonly explained as referring to all sinful lusts in general, for the flesh means the whole corrupt nature of man. Though I am unwilling to contend, I am also unwilling to conceal that I favor another meaning.

Paul, when forbidding in Romans 13:14, to make provision for the flesh as to its lusts, seems to me to be the best interpreter of this passage. What, then, is the flesh there? It is the body and all that belongs to it. What, then, is the lust or desire of the flesh, but when worldly people, seeking to live softly and delicately, are intent only on their own advantages?

The threefold division made by Epicurus is well known from Cicero and others, for he made this distinction among lusts: he made some natural and necessary, some natural and not necessary, and some neither natural nor necessary. But John, well knowing the insubordination (ἀταξία) of the human heart, unhesitatingly condemns the lust of the flesh, because it always flows out immoderately and never observes any proper moderation. He afterwards comes gradually to grosser vices.

The lust of the eyes. He includes, in my opinion, libidinous looks as well as the vanity that delights in pomp and empty splendor.

In the last place follows pride or haughtiness, with which are connected ambition, boasting, contempt of others, blind love of self, and headstrong self-confidence.

In summary, as soon as the world presents itself, our lusts or desires, when our heart is corrupt, are captivated by it like unbridled wild beasts, so that various lusts, all of which are hostile to God, rule in us. The Greek word βίος, translated as life (vita), means the way or manner of living.