Bible Heaven/Bible Heaven.iso/robertsn/rwp-1jo/1jo3.rwp

Text File | 1993-03-13 | 18KB | 318 lines

3:1 {What manner of love} (\potapên agapên\). Qualitative
interrogative as in #2Pe 3:11; Mt 8:27|. Only here in John's
writings. Originally of what country or race. {Hath bestowed}
(\dedôken\). Perfect active indicative of \didômi\, state of
completion, "the endowment of the receiver" (Vincent). {That we
should be called} (\hina klêthômen\). Sub-final use of \hina\
with the first aorist passive subjunctive of \kaleô\, to call or
name, as in #Mt 2:23|. {Children} (\tekna\). As in #Joh 1:12| and
with an allusion to \gegennêtai\ in #2:29| in an effort "to
restore the waning enthusiasm of his readers, and to recall them
to their first love" (Brooke). {And such we are} (\kai esmen\).
"And we are." A parenthetical reflection characteristic of John
(\kai nun estin\ in #Joh 5:25| and \kai ouk eisin\ in #Re 2:2;
3:9|) omitted by Textus Receptus, though, in the old MSS.
{Because it knew him not} (\hoti ouk egnô auton\). Second aorist
active indicative of \ginôskô\, precisely the argument in #Joh
15:18f|.

3:2 {Now} (\nun\). Without waiting for the \parousia\ or second
coming. We have a present dignity and duty, though there is
greater glory to come. {It is not yet made manifest} (\oupô
ephanerôthê\). First aorist passive indicative of \phaneroô\. For
the aorist indicative with \oupô\ with a future outlook Brooke
notes #Mr 11:2; 1Co 8:2; Heb 12:4; Re 17:10,12|. {What we shall
be} (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter
singular predicate nominative. "This _what_ suggests something
unspeakable, contained in the likeness of God" (Bengel). {If he
shall be manifested} (\ean phanerôthêi\). As in #2:28|, which
see. The subject may be Christ as in verse #9|, or the future
manifestation just mentioned. Either makes sense, probably "it"
here better than "he." {Like him} (\homoioi autôi\). \Autôi\ is
associative instrumental case after \homoioi\. This is our
destiny and glory (#Ro 8:29|), to be like Jesus who is like God
(#2Co 4:6|). {We shall see him even as he is} (\opsometha auton
kathôs estin\). Future middle indicative of \horaô\. The
transforming power of this vision of Christ (#1Co 13:12|) is the
consummation of the glorious process begun at the new birth (#2Co
3:18|).

3:3 {Set on him} (\ep' autôi\). Resting upon (\epi\) with
locative rather than \eis\, looking to, #Ac 24:15|. That is upon
Christ (Brooke), upon God (D. Smith), upon God in Christ
(Westcott). {Purifieth himself} (\hagnizei heauton\). Present
active indicative of \hagnizô\, old verb, from \hagnos\ (pure
from contamination), used of ceremonial purifications (#Joh
11:55; Ac 21:24,26| as in #Ex 19:10|) and then of personal
internal cleansing of heart (#Jas 4:8|), soul (#1Pe 1:22|), self
(here). Cf. #Php 2:12f.| the work of both God and man. {As he is
pure} (\kathôs ekeinos hagnos estin\). As in #2:6; 3:9| \ekeinos\
(emphatic demonstrative) refers to Christ. Christ can be termed
\hagnos\ "in virtue of the perfection of his humanity"
(Westcott). Our destiny is to be conformed to the image of God in
Christ (#Ro 8:29|).

3:4 {Sin is lawlessness} (\hê hamartia estin hê anomia\). The
article with both subject and predicate makes them coextensive
and so interchangeable. Doing sin is the converse of doing
righteousness (#2:29|). The present active participle (\poiôn\)
means the habit of doing sin.

3:5 {He} (\ekeinos\). As in verse #3; Joh 1:18|. {Was manifested}
(\ephanerôthê\). Same form as in verse #2|, but here of the
Incarnation as in #Joh 21:1|, not of the second coming (#1Jo
2:28|). {To take away sins} (\hina tas hamartias arêi\). Purpose
clause with \hina\ and first aorist active subjunctive of \airô\
as in #Joh 1:29|. In #Isa 53:11| we have \anapherô\ for bearing
sins, but \airô\ properly means to lift up and carry away (#Joh
2:16|). So in #Heb 10:4| we find \aphaireô\ and #Heb 10:11|
\periaireô\, to take away sins completely (the complete expiation
wrought by Christ on Calvary). The plural \hamartias\ here, as in
#Col 1:14|, not singular (collective sense) \hamartian\ as in
#Joh 1:29|. {And in him is no sin} (\kai hamartia en autôi ouk
estin\). "And sin (the sinful principle) in him is not." As Jesus
had claimed about himself (#Joh 7:18; 8:46|) and as is repeatedly
stated in the N.T. (#2Co 5:21; Heb 4:15; 7:26; 9:13|).

3:6 {Sinneth not} (\ouch hamartanei\). Linear present (linear
\menôn\, keeps on abiding) active indicative of \hamartanô\,
"does not keep on sinning." For \menô\ (abide) see #2:6; Joh
15:4-10|. {Whosoever sinneth} (\ho hamartanôn\). Present (linear)
active articular participle like \menôn\ above, "the one who
keeps on sinning" (lives a life of sin, not mere occasional acts
of sin as \hamartêsas\, aorist active participle, would mean).
{Hath not seen him} (\ouch heôraken auton\). Perfect active
indicative of \horaô\. The habit of sin is proof that one has not
the vision or the knowledge (\egnôken\, perfect active also) of
Christ. He means, of course, spiritual vision and spiritual
knowledge, not the literal sense of \horaô\ in #Joh 1:18; 20:29|.

3:7 {Let no man lead you astray} (\mêdeis planâtô humas\).
Present active imperative of \planaô\, "let no one keep on
leading you astray." See #1:8; 2:26|. Break the spell of any
Gnostic charmer. {He that doeth righteousness} (\ho poiôn tên
dikaiosunên\). "He that keeps on doing (present active participle
of \poieô\) righteousness." For this idiom with \poieô\ see #1:6;
3:4|. {He} (\ekeinos\). Christ as in verse #5|.

3:8 {He that doeth sin} (\ho poiôn tên hamartian\). "He that
keeps on doing sin" (the habit of sin). {Of the devil} (\ek tou
diabolou\). In spiritual parentage as Jesus said of the Pharisees
in #Joh 8:44|. When one acts like the devil he shows that he is
not a true child of God. {Sinneth from the beginning} (\ap'
archês hamartanei\). Linear progressive present active
indicative, "he has been sinning from the beginning" of his
career as the devil. This is his normal life and those who
imitate him become his spiritual children. {That he might
destroy} (\hina lusêi\). Purpose clause with \hina\ and the first
aorist active subjunctive of \luô\. This purpose (\eis touto\)
Jesus had and has. There is eternal conflict, with final victory
over Satan certain.

3:9 {Doeth no sin} (\hamartian ou poiei\). Linear present active
indicative as in verse #4| like \hamartanei\ in verse #8|. The
child of God does not have the habit of sin. {His seed} (\sperma
autou\). God's seed, "the divine principle of life" (Vincent).
Cf. #Joh 1|. {And he cannot sin} (\kai ou dunatai hamartanein\).
This is a wrong translation, for this English naturally means
"and he cannot commit sin" as if it were \kai ou dunatai
hamartein\ or \hamartêsai\ (second aorist or first aorist active
infinitive). The present active infinitive \hamartanein\ can only
mean "and he cannot go on sinning," as is true of \hamartanei\ in
verse #8| and \hamartanôn\ in verse #6|. For the aorist
subjunctive to commit a sin see \hamartête\ and \hamartêi\ in
#2:1|. A great deal of false theology has grown out of a
misunderstanding of the tense of \hamartanein\ here. Paul has
precisely John's idea in #Ro 6:1| \epimenômen têi hamartiâi\
(shall we continue in sin, present active linear subjunctive) in
contrast with \hamartêsômen\ in #Ro 6:15| (shall we commit a sin,
first aorist active subjunctive).

3:10 {In this} (\en toutôi\). As already shown. A life of sin is
proof that one is a child of the devil and not of God. This is
the line of cleavage that is obvious to all. See #Joh 8:33-39|
for the claim of the Pharisees to be the children of Abraham,
whereas their conduct showed them to be children of the devil.
This is not a popular note with an age that wishes to remove all
distinctions between Christians and the world. {Doeth not
righteousness} (\ho mê poiôn dikaiosunên\). Habit (linear present
participle) again of not doing righteousness, as in verse #7| of
doing it. Cf. \poiei\ and \mê poiôn\ (doing and not doing) in #Mt
7:24,26|. {Neither} (\kai\). Literally, "and," but with the
ellipsis of \ouk estin ek tou theou\ (is not of God). The
addition here of this one item about not loving (\mê agapôn\)
one's brother is like Paul's summary in #Ro 13:9|, a striking
illustration of the general principle just laid down and in
accord with #2:9-11|.

3:11 {Message} (\aggelia\). In N.T. only here and #1:5|, but
\epaggelia\ (promise) fifty-one times. {From the beginning} (\ap'
archês\). See #1:1| for this phrase and #2:7| for the idea. They
had the message of love for the brotherhood from the beginning of
the gospel and it goes back to the time of Cain and Abel (verse
#12|). {That we should love one another} (\hina agapômen
allêlous\). Sub-final clause (content of the \aggelia\) with
\hina\ and present active subjunctive. John repeats the message
of #2:7f|.

3:12 {Of the evil one} (\ek tou ponêrou\). Ablative case and the
same for neuter and masculine singular, but verse #10| makes it
clear that the reference is to the devil. {Slew} (\esphaxen\).
First aorist active indicative of \sphazô\, old verb, to slay, to
butcher, to cut the throat (Latin _jugulare_) like an ox in the
shambles, in N.T. only here and Rev. (#Re 5:6,9,12|, etc.).
{Wherefore?} (\charin tinos;\). "For the sake of what?"
Post-positive preposition (#Eph 3:1,14|) except here. The
interpretation of the act of Cain (#Ge 4:8ff.|) is an addition to
the narrative, but in accord with #Heb 11:4|. Jealousy led to
murder.

3:13 {If} (\ei\). Common construction after \thaumazô\ (wonder)
rather than \hoti\ (that, because). Present imperative here with
\mê\ means "cease wondering." Note \mê thaumasêis\ (do not begin
to wonder) in #Joh 3:6| (an individual case). See this same
condition and language in #Joh 15:18|.

3:14 {We know} (\hêmeis oidamen\). Emphatic expression of
\hêmeis\ (we) in contrast to the unregenerate world, the
Christian consciousness shared by writer and readers. {We have
passed} (\metabebêkamen\). Perfect active indicative of
\metabainô\, old compound to pass over from one place to another
(#Joh 7:3|), to migrate, out of death into life. We have already
done it while here on earth. {Because} (\hoti\). Proof of this
transition, not the ground of it. {We love the brethren}
(\agapômen tous adelphous\). Just this phrase (plural) here
alone, but see #2:9| for the singular. {He that loveth not} (\ho
mê agapôn\). "The not loving man," general picture and picture of
spiritual death.

3:15 {A murderer} (\anthrôpoktonos\). Old compound (Euripides)
from \anthrôpos\ (man) and \kteinô\ (to kill), a man-killer, in
N.T. only here and #Joh 8:44| (of Satan). {No} (\pâs--ou\).
According to current Hebraistic idiom= \oudeis\ as in #2:19,21|.
{Abiding} (\menousan\). Present active feminine accusative
predicate participle of \menô\, "a continuous power and a
communicated gift" (Westcott).

3:16 {Know we} (\egnôkamen\). Perfect active indicative, "we have
come to know and still know." See #2:3| for "hereby" (\en
toutôi\). {Love} (\tên agapên\). "The thing called love" (D.
Smith). {He for us} (\ekeinos huper hêmôn\). \Ekeinos\ as in
#2:6; 3:3,5|, \huper\ here alone in this Epistle, though common
in John's Gospel (#10:11,15; 11:50|, etc.) and in #3Jo 1:7|.
{Laid down his life} (\tên psuchên autou ethêken\). First aorist
active indicative of \tithêmi\, the very idiom used by Jesus of
himself in #Joh 10:11,17f|. {We ought} (\hêmeis opheilomen\).
Emphatic \hêmeis\ again. For \opheilô\ see #2:6|. Of course our
laying down our lives for the brethren has no atoning value in
our cases as in that of Christ, but is a supreme proof of one's
love (#Joh 13:37f.; 15:13|), as often happens.

3:17 {Whoso hath} (\hos an echêi\). Indefinite relative clause
with modal \an\ with \hos\ and the present active subjunctive of
\echô\. {The world's goods} (\ton bion tou kosmou\). "The living
or livelihood (not \zôê\, the principle of life, and see #2:16|
for \bios\) of the world" (not in the sense of evil or wicked,
but simply this mundane sphere). {Beholdeth} (\theôrei\). Present
active subjunctive of \theôreô\, like \echei\ just before. {In
need} (\chreian echonta\). "Having need" (present active
predicate participle of \echô\, agreeing with \adelphon\). See
the vivid picture of a like case in #Jas 2:15f|. {Shutteth up}
(\kleisêi\). First aorist (effective) active subjunctive of
\kleiô\, to close like the door, changed on purpose from present
tense to aorist (graphic slamming the door of his compassion,
\splagchna\, common in LXX and N.T. for the nobler viscera, the
seat of the emotions, as in #Php 2:11; Col 3:12|). Only here in
John. {How} (\pôs\). Rhetorical question like that in #Jas 2:16|
(what is the use?). It is practical, not speculative, that counts
in the hour of need.

3:18 {In word, neither with the tongue} (\logôi mêde têi
glôssêi\). Either instrumental or locative makes sense. What John
means is "not merely by word or by the tongue." He does not
condemn kind words which are comforting and cheering, but warm
words should be accompanied by warm deeds to make real "in deed
and in truth" (\en ergôi kai alêtheiâi\). Here is a case where
actions do speak louder than mere words.

3:19 {Shall we know} (\gnôsometha\). Future middle indicative of
\ginôskô\, at any future emergency, we shall come to know by this
(\en toutôi\) "that we are of the truth" (\hoti ek tês alêtheias
esmen\). {Before him} (\emprosthen autou\). In the very presence
of God we shall have confident assurance (\peisomen tên kardian
hêmôn\, either we shall persuade our heart or shall assure our
heart) because God understands us.

3:20 {Whereinsoever our heart condemn us} (\hoti ean kataginôskêi
hêmôn hê kardia\). A construction like \hoti an\, whatever, in
#Joh 2:5; 14:13|. \Kataginôskô\ occurs only three times in the
N.T., here, verse #21; Ga 2:11|. It means to know something
against one, to condemn. {Because God is greater than our heart}
(\hoti meizôn estin tês kardias hêmôn\). Ablative \kardias\ after
the comparative \meizôn\. {And knoweth all things} (\kai ginôskei
panta\). Just so Peter replied to Jesus in spite of his denials
(#Joh 21:17|). God's omniscience is linked with his love and
sympathy. God knows every secret in our hearts. This difficult
passage strikes the very centre of Christian truth (Brooke).

3:21 {If our heart condemn us not} (\ean hê kardia mê
kataginôskêi\). Condition of third class with \ean mê\ and
present active subjunctive. The converse of the preceding, but
not a claim to sinlessness, but the consciousness of fellowship
in God's presence. {Boldness toward God} (\parrêsian pros ton
theon\). Even in prayer (#Heb 4:16|). See also #2:28|.

3:22 {Whatsoever we ask} (\ho ean aitômen\). Indefinite relative
clause with modal \an\ and the present active subjunctive, like
\hoti ean kataginôskêi\ in verse #20|. In form no limitations are
placed here save that of complete fellowship with God, which
means complete surrender of our will to that of God our Father.
See the clear teaching of Jesus on this subject in #Mr 11:24; Lu
11:9; Joh 14:12f.; 16:23| and his example (#Mr 14:36; Mt 26:39;
Lu 22:42|). The answer may not always be in the form that we
expect, but it will be better. {We receive of him} (\lambanomen
ap' autou\). See #1:5| for \ap' autou\ (from him). {Because}
(\hoti\). Twofold reason why we receive regularly (\lambanomen\)
the answer to our prayers (1) "we keep" (\têroumen\, for which
see #2:3|) his commandments and (2) "we do" (\poioumen\, we
practise regularly) "the things that are pleasing" (\ta aresta\,
old verbal adjective from \areskô\, to please, with dative in
#Joh 8:29| with same phrase; #Ac 12:3| and infinitive in #Ac
6:2|, only other N.T. examples) "in his sight" (\enôpion autou\,
common late vernacular preposition in papyri, LXX, and in N.T.,
except Matthew and Mark, chiefly by Luke and in the Apocalypse),
in God's eye, as in #Heb 13:21|.

3:23 {His commandment} (\hê entolê autou\). {That} (\hina\).
Subfinal use of \hina\ in apposition with \entolê\ (commandment)
and explanatory of it, as in #Joh 15:12| (\entolê hina\). See
Christ's summary of the commandments (#Mr 12:28-31; Mt
22:34-40|). So these two points here (1) {We should believe}
(\pisteusômen\, first aorist active subjunctive according to B K
L, though Aleph A C read the present subjunctive \pisteuômen\)
either in a crisis (aorist) or the continuous tenor (present) of
our lives. The "name" of Jesus Christ here stands for all that he
is, "a compressed creed " (Westcott) as in #1:3|. Note dative
\onomati\ here with \pisteuô\ as in #5:10|, though \eis onoma\
(on the name) in #5:13; Joh 1:12; 2:23; 3:18|. But (2) we should
love one another" (\agapômen allêlous\), as he has already urged
(#2:7f.; 3:11|) and as he will repeat (#4:7,11f.; 2Jo 1:5|) as
Jesus (even as he gave us commandment, that is Christ) had
previously done (#Joh 13:34; 15:12,17|). There are frequent
points of contact between this Epistle and the words of Jesus in
#Joh 13-17|.

3:24 {And he in him} (\kai autos en autôi\). That is "God abides
in him" as in #4:15|. We abide in God and God abides in us
through the Holy Spirit (#Joh 14:10,17,23; 17:21|). "Therefore
let God be a home to thee, and be thou the home of God: abide in
God, and let God abide in thee" (Bede). {By the Spirit} (\ek tou
pneumatos\). It is thus (by the Holy Spirit, first mention in
this Epistle and "Holy" not used with "Spirit" in this Epistle or
the Apocalypse) that we know that God abides in us. {Which}
(\hou\). Ablative case by attraction from accusative \ho\ (object
of \edôken\) to agree with \pneumatos\ as often, though not
always. It is a pity that the grammatical gender (which) is
retained here in the English instead of "whom," as it should be.