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.

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.

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

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

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,

For the things in the world - the cravings of the earthly nature, the cravings of the eyes, the show and pride of life - they all come, not from the Father, but from the world.

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.

For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.

For all that the world can offer – the desires for physical pleasure, the enticements to the eye, the arrogance of wealth – belongs, not to the Father, but to the world.

The lust of the flesh, or, namely, the lust of the flesh. The old interpreter renders the verse otherwise, for from one sentence he makes two. Those Greek authors do better, who read these words together, "Whatever is in the world is not of God;" and then the three kinds of lusts they introduce parenthetically. For John, by way of explanation, inserted these three particulars as examples, that he might briefly shew what are the pursuits and thoughts of men who live for the world; but whether it be a full and complete division, it does not signify much; though you will not find a worldly man 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 of all sinful lusts in general; for the flesh means the whole corrupt nature of man. Though I am unwilling to contend, yet I am unwilling to dissemble that I approve of 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 place. What, then, is the flesh there? even the body and all that belongs to it. What, then, is the lust or desire of the flesh, but when worldly men, seeking to live softly and delicately, are intent only on their own advantages? Well known from Cicero and others, is the threefold division made by Epicurus; for he made this difference between lusts; he made some natural and necessary, some natural and not necessary, and some neither natural nor necessary. But John, well knowing the insubordination (ataxia)of the human heart unhesitantly condemns the lust of the flesh, because it always flows out immoderately, and never observes any due medium. He afterwards comes gradually to grosser vices. The lust of the eyes He includes, as I think, libidinous looks as well as the vanity which delights in pomps and empty splendor. In the last place follows pride or haughtiness; with which is connected ambition, boasting, contempt of others, blind love of self, headstrong self-confidence. The sum of the whole is, that 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 which are adverse to God, bear rule in us. The Greek word, bios rendered life, (vita,) means the way or manner of living.

For all that is in the world - That is, all that really constitutes the world, or that enters into the aims and purposes of those who live for this life. All that that community lives for may be comprised under the following things.
The lust of the flesh - The word "lust" is used here in the general sense of desire, or that which is the object of desire - not in the narrow sense in which it is now commonly used to denote libidinous passion. See the notes at James 1:14. The phrase, "the lust of the flesh," here denotes that which pampers the appetites, or all that is connected with the indulgence of the mere animal propensities. A large part of the world lives for little more than this. This is the lowest form of worldly indulgence; those which are immediately specified being of a higher order, though still merely worldly.
And the lust of the eyes - That which is designed merely to gratify the sight. This would include, of course, costly clothes, jewels, gorgeous furniture, splendid palaces, pleasure-grounds, etc. The object is to refer to the frivolous vanities of this world, the thing on which the eye delights to rest where there is no higher object of life. It does not, of course, mean that the eye is never to be gratified, or that we can find as much pleasure in an ugly as in a handsome object, or that it is sinful to find pleasure in beholding objects of real beauty - for the world, as formed by its Creator, is full of such things, and he could not but have intended that pleasure should enter the soul through the eye, or that the beauties which he has shed so lavishly over his works should contribute to the happiness of his creatures; but the apostle refers to this when it is the great and leading object of life - when it is sought without any connection with religion or reference to the world to come.
And the pride of life - The word here used means, properly, ostentation or boasting, and then arrogance or pride. - Robinson. It refers to whatever there is that tends to promote pride, or that is an index of pride, such as the ostentatious display of dress, equipage, furniture, etc.
Is not of the Father - Does not proceed from God, or meet with his approbation. It is not of the nature of true religion to seek these things, nor can their pursuit be reconciled with the existence of real piety in the heart. The sincere Christian has nobler ends; and he who has not any higher ends, and whose conduct and feelings can all be accounted for by a desire for these things, cannot be a true Christian.
But is of the world - Is originated solely by the objects and purposes of this life, where religion and the life to come are excluded.

For all that is in the world - All that it can boast of, all that it can promise, is only sensual, transient gratification, and even this promise it cannot fulfill; so that its warmest votaries can complain loudest of their disappointment.
The lust of the flesh - Sensual and impure desires which seek their gratification in women, strong drink, delicious viands, and the like.
Lust of the eyes - Inordinate desires after finery of every kind, gaudy dress, splendid houses, superb furniture, expensive equipage, trappings, and decorations of all sorts.
Pride of life - Hunting after honors, titles, and pedigrees; boasting of ancestry, family connections, great offices, honorable acquaintance, and the like.
Is not of the Father - Nothing of these inordinate attachments either comes from or leads to God. They are of this world; here they begin, flourish, and end. They deprave the mind, divert it from Divine pursuits, and render it utterly incapable of spiritual enjoyments.

For all that is in the world,.... This is the sum of the evil things in the world; or these following are the objects of sin in the world, or about which wicked men are conversant; even such as are carnal or grateful to the flesh, visible to the eye, and belong to this vain life, or serve to fill with pride and vanity; or these are the main things, which men that love the world most highly value and esteem:
the lust of the flesh; by which is meant, not lust in general, or concupiscence, the corruption of nature, which is the fountain of all sin, or indwelling sin, the flesh, or that corrupt principle which lusts against the Spirit; nor the various lusts of the flesh, fleshly lusts, which war against the soul, and which are many, and are also called worldly lusts; but some particular one, "a lust of the body", as the Syriac version reads; either the lust of uncleanness, which includes all unchaste desires, thoughts, words, and actions, fornication, adultery, rape, incest, sodomy, and all unnatural lusts; and which make up a considerable part of the all that is in the world: or else intemperance in eating and drinking, gluttony and drunkenness, excess of wine, surfeitings, rioting, and revellings, and all the sensual pleasures of life, by which the carnal mind, and the lusts of it, are gratified; whereby the soul is destroyed, the body is dishonoured, and a wound, dishonour, and reproach brought on the character, not to be removed; for which reasons the world, and the things of it, are not to be loved: the next follows,
the lust of the eyes: after unlawful objects, and may design unchaste and lascivious looks, eyes full of adultery, and whereby adultery is committed; see Matthew 5:28; but then this falls in with the other, unless that be confined to intemperance; rather then this may intend a sinful curiosity of seeing vain sights, and shows, with which the eye of man is never satisfied, Ecclesiastes 1:8; and against which the psalmist prays, Psalm 119:37, or rather the sin of covetousness is here designed, the objects of which are visible things, as gold, silver, houses, lands, and possessions, with which riches the eyes of men are never satisfied, and which sin is drawn forth and cherished by the eyes; and indeed a covetous man has little more satisfaction than the beholding his substance with his eyes, and in which he takes much sinful pleasure; see Ecclesiastes 4:8; and what a poor vain empty thing is this! therefore, love not the world, since this is a principal thing in it: as is also
the pride of life; by which seems to be meant, ambition of honour, of chief places and high titles, as in the Scribes and Pharisees, Matthew 23:6, or of grand living, for the word signifies not so much life as living; living in a sumptuous, gay, luxurious, and pompous manner, in rich diet, costly apparel, having fine seats, palaces, and stately buildings, and numerous attendance; all which is but vanity and vexation of spirit; see Ecclesiastes 2:1. The Syriac and Arabic versions read, "the pride of the age"; and every age has some peculiar things in which the pride of it appears. Now neither of these
is of the Father; of God the Father, as the Ethiopic version reads; the things which are desired and lusted after are of God, but not the lust itself; God is not the author of sin, nor is it agreeable to his will:
but is of the world; of the men of it, and agreeable to their carnal minds; and is a reason why things of the world are not to be loved by the saints, who are not of it, but chosen and called out of it; and besides, all these things are mean, base, vile, and contemptible, and unworthy of their love and affection.

all that is in the world--can be classed under one or other of the three; the world contains these and no more.
lust of the flesh--that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Luke 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.
lust of the eyes--the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2-Samuel 11:2) and Achan fell (Joshua 7:21). Compare David's prayer, Psalm 119:37; Job's resolve, Psalm 31:1; Matthew 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Luke 14:18, "I must go and SEE it."
pride of life--literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Matthew 13:18-23; Mark 4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," Genesis 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Colossians 2:8, the pride of unsanctified knowledge).
of--does not spring from "the Father" (used in relation to the preceding "little children," 1-John 2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.

The desire of the flesh - Of the pleasure of the outward senses, whether of the taste, smell, or touch. The desire of the eye - Of the pleasures of imagination, to which the eye chiefly is subservient; of that internal sense whereby we relish whatever is grand, new, or beautiful. The pride of life - All that pomp in clothes, houses, furniture, equipage, manner of living, which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not from God, but from the prince of this world.