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 KJV)
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)
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. (1 John 2:16 DBY)
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, (1 John 2:16 YLT)
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. (1 John 2:16 WEB)
Interlinear
For <hoti> all <pas> that is in <en> the world, <kosmos> the lust <epithumia> of the flesh, <sarx> and <kai> the lust <epithumia> of the eyes, <ophthalmos> and <kai> the pride <alazoneia> of life, <bios> is <esti> not <ou> of <ek> the Father, <pater> but <alla> is <esti> of <ek> the world. <kosmos> (1 John 2:16 KJV)
Albert Barnes’ NT Commentary
Verse 16. 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 Barnes for Jas 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 raiment, jewels, gorgeous furniture, splendid palaces, pleasure-grounds, etc. The object is to refer to the gay 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 connexion 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.
{*} “lust” “desire”
{b} “flesh” 2Pe 2:10
{c} “the eyes” Ps 119:37
{d} “pride of life” Ps 83:6