1 João 2
A.T. Robertson · Citado em PreceptAustin
1 João 2:1-6
Robertson comments that "The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping His (Christ’s) commandments (a) thoroughly Johannine phrase." THOUGHT - From John's frequent usage of tereo, it is clear that this is a very important word in his "salvation vocabulary." Are you keeping Jesus' commands? His words? I'm not talking about a legalistic keeping of them, but a Spirit enabled keeping of them, fighting off the temptations of the flesh, killing sin by the Spirit (Ro 8:13+). Sure, you will fall, but that's why John reminds us as "little children" that we have an Advocate Who is ready to intervene with the Father. To reiterate John is not speaking of perfection but of the direction of our spiritual walk. Which way are you heading? Don't be deceived that you once prayed a prayer and now have a guaranteed "fire insurance policy!" When you truly receive Jesus, you receive a Person, a new life, a new desire, a new direction (cf 2Cor 5:17+). If this has not been your experience, you need to have a talk with your local pastor. William
1 João 2:1-6
Robertson has a pithy comment that "This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not”." LIPS FAIL TO SYNC WITH LIFE! Says (lego) is in the present tense which indicates they continually claim or profess "I know Jesus," but what comes out of their lips is not authenticated by what is seen in their life! Their conduct belies their claim! What their life says invalidates what their lips say! THOUGHT - Dear reader, what does your life say? Be honest with yourself! Your life in heaven or hell is in the balance. Make sure your conduct corresponds to your claim! Does not keep (tereo) - Direct .contrast with 1Jn 2:3. To reiterate, John is not speaking of perfection, but direction. These professors are plodding toward perdition! Note again keep (tereo) is in the present tense which Robertson paraphrases as "keeps on not keeping" adding that when he calls them a liar "There is a whip-cracker effect (Whipcracking in Wikipedia - the sound is a small "sonic boom" - see "Physics") in John’s words!" While John's language at first reading sounds "harsh" (to call someone a liar), we do well to recall that John is the "beloved" disciple of Jesus (Jn 13:23+, Jn 19:26, 20:2, 21:7, 20, 24), and that Jesus Himself called the devil a liar and clearly called those in His audience (who had professed belief in Him - Jn 8:30, 31+) children of the devil, like father like son! (Jn 8:44+). In John 8:55 Jesus added "and you have not come to know (ginosko) Him, but I know (oida/eido) Him; and if I say that I do not know (oida/eido) Him, I will be a liar (pseustes) like you, but I do know (oida/eido) Him and keep (tereo - present tense) His word." In other words, Jesus is confronting those who claimed to know Him (intellectually, but internally, so to speak) in actual fact DID NOT know Him! It seems that Jesus could not have been much clearer! Similarly, it seems the warning words of the Apostle John could not be much clearer! If you claim to know God but your life is not changed by knowing Him, that is a certain sign that you don't know God J Ligon Duncan: If you claim to know God but your life is not changed by knowing Him, that is a certain sign that you don't know God. He doesn't say, “He has head knowledge, but he doesn't have heart knowledge.” He says, “He has no truth,” because the truth of God turns your world upside down. Once you have that truth it fills you with a fire of rapture and love for the Living God; it changes everything. That truth always leads to love; it always leads to obedience; it always leads to a transformed life. And so, when that transformed life is not there, then you can be certain that that person has never had the truth; he's never met God; he's never met the Lord Jesus Christ who is “the way and the truth and the life.” (Jn 14:6) There is no knowledge of God that does not also lead to the keeping of His commandments. “True grace always reigns in righteousness,” Paul says in Romans 5. “Grace-salvation always leads to obedience,” Paul says in Ephesians 2. “Justification is always accompanied by sanctification,” Paul says in Romans 8. “Faith always shows itself in works,” James says in James 2. Those are just different biblical ways of stressing the point that John is making here in 1 John 2:3 and 4: Truth always expresses itself in action. Faith, trust, real knowledge of God always are always expressed in action, and especially in the action of obeying God's commandments. And so, we know that we don't know God if we don't want to keep His commandments, and if we don't by grace do just that.(If You Love Me, Keep My Commandments) Notice that the verb modifying "liar" is estin which is present tense indicating that lying is their lifestyle! They may even be lying to themselves, which is the ultimate deadly deception! John later (in the Revelation) describes the fate of liars writing that "the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and ALL LIARS, their part will be in the lake that burns with fire and brimstone, which is the second death.” (See Rev 21:8+) Jesus warned.... Not everyone who says to Me, ‘Lord, Lord,’ (THEIR CLAIM) will enter the kingdom of heaven, but (THEIR CONDUCT) he who does (present tense - habitually, albeit not perfectly! Direction, not perfection!) the will of My Father Who is in heaven will enter. 22 “Many (THIS IS TRAGIC! PROFESSORS ARE DECEIVED! WE MUST LOVINGLY, BUT FIRMLY WARN THEM!) will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE (present tense - habitually) LAWLESSNESS (cf 1Jn 3:4+).’ (Matthew 7:21-23+) W Hall Harris - The evaluation is harsh and self-explanatory: to say a person is a liar means that the claims he or she is making are not to be believed (a not-too-subtle polemical statement against the secessionist opponents with their false Christology). To say “the truth” is not in such a person, in light of passages in John’s Gospel such as Jn 14:6 (where Jesus says “I am the way, and the truth, and the life”) and Jn 17:17 (“Set them apart in the truth; your word is truth” - note “his word” in the following verse, 1 John 2:5) again points to the falsity of the opponents’ claims. (Ibid) People who do not keep the word of God cannot claim to love God or have the love of God in them. John
1 João 2:1-6
Robertson - As dikaios (righteous) Jesus is qualified to plead our case and to enter the Father’s presence." "For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted." (Heb. 2:18+). Steven Cole dissects the names of Jesus as they relate to salvation "Each name points to an essential part of our forgiveness. In the first place, we needed a human Savior, Jesus. Only man could atone for the sins of people. Jesus was completely human, not just in appearance, as some of the heretics maintained, but in His nature. But, we also needed a divine Savior. Jesus is the Christ, God’s anointed one, sent to bear our sins (Isaiah 53:3-6). A mere man’s death would only pay for his own sins. But as God in human flesh, Jesus’ death had infinite merit to atone for the sins of all that the Father had given to Him. But, also, He is Jesus Christ the righteous. Jesus had to be “a lamb unblemished and spotless” (1 Pet. 1:19). If He had sinned, He would have had to die for His own sins. But He fully kept God’s law, in dependence on the Father. His righteousness is freely imputed to the one who trusts in Him. As Paul wrote (2 Cor. 5:21), “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” This means that Jesus Christ alone is an adequate Savior. He is all that we need to stand before the holy God, not in a righteousness of our own, “derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil. 3:9). We can add nothing to what Christ has done. (1 John 2:1-2 The Key to Holiness) David Smith quotes Rothe - “Only the righteous One, the guiltless, the One that is separate from sin, can be the Advocate with God for sinners, in general, the Mediator of salvation, and makes His friendship for us prevalent with God, because only such a one has access to God and fellowship with God (Heb. 7:26; 1 Peter 3:18+; John 16:8, 10+),” and Taylor, “What better advocate could we have for us, than He that is appointed to be our Judge.” (Expositor's Greek Testament) My little children (5040) (teknion diminutive of teknon) is literally My "born ones", the diminutive expresses affection accounting for some of the translations as "my dear children." Teknion designates a little child and is used by John to address those who are true followers of Jesus. From John's repetitive use of teknion in this epistle, one might say it is an epistle for little children! But the subjects with which John deals are not "child's play," but have serious implications regarding one's spiritual life, now and in eternity future! The Apostle John used teknion in warning his readers of spiritual dangers. Clearly the 8 NT uses of teknion strongly infer that the recipients of this title are genuine born again ones. TDNTA says teknion "is a nursery term for a “small child.” It is a term of affection used by a teacher to His disciples under circumstances requiring a tender appeal, as when Jesus addressed His Twelve disciples just before His death. In the Textus Receptus (but not in the Nestle Aland) Paul, used teknion Paul in Gal 4:19 to warn of the deadly errors of Judaism which were infiltrating the Galatian churches and blunting the Gospel of Grace. Most of the uses of teknion by the apostle John. Jesus used this word when he spoke to His disciples at the Last Supper (Jn 13:33, cf Jesus' manner of addressing them after His resurrection Jn 21:4 [paidion]). John used it to address that generation of disciples to which he ministered when he was approximately ninety years old (1Jn 2:1, 12, 28 3:7, 18; 4:4 5:21). Here are the 8 uses of teknion in the NT (NASB): John 13:33+ "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' 1 John 2:1+ My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 1 John 2:12+ I am writing to you, little children, because your sins have been forgiven you for His name's sake. 1 John 2:28+ Now, little children, abide (present imperative - calls for the little children to be continually in Christ, their very life! see our need to depend on the Holy Spirit to obey) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 1 John 3:7+ Little children, make sure no one deceives (present imperative - calls for them to be continually on guard for error, and by implication on the "flip side" hold fast to the Word of Truth by which subtle error is detected! see our need to depend on the Holy Spirit to obey) you; the one who practices righteousness is righteous, just as He is righteous; 1 John 3:18+ Little children, let us not love with word or with tongue, but in deed and truth. 1 John 4:4+ You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world. 1 John 5:21+ Little children, guard (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves from idols. Writing (1125) grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc, as deduced from uses in the Septuagint where grapho occurs some 300 times usually for the Hebrew kathab 03789; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. (Click to review all 191 uses of grapho in the NAS) GRAPHO IN JOHN'S WRITINGS - Jn. 2:17; Jn. 5:46; Jn. 6:31; Jn. 6:45; Jn. 8:8; Jn. 8:17; Jn. 10:34; Jn. 12:14; Jn. 12:16; Jn. 15:25; Jn. 19:19; Jn. 19:20; Jn. 19:21; Jn. 19:22; Jn. 20:30; Jn. 20:31; Jn. 21:24; Jn. 21:25; 1 Jn. 1:4; 1 Jn. 2:1; 1 Jn. 2:7; 1 Jn. 2:8; 1 Jn. 2:12; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:21; 1 Jn. 2:26; 1 Jn. 5:13; 2 Jn. 1:5; 2 Jn. 1:12; 3 Jn. 1:9; 3 Jn. 1:13; Rev. 1:3; Rev. 1:11; Rev. 1:19; Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:17; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:12; Rev. 3:14; Rev. 5:1; Rev. 10:4; Rev. 13:8; Rev. 14:1; Rev. 14:13; Rev. 17:5; Rev. 17:8; Rev. 19:9; Rev. 19:12; Rev. 19:16; Rev. 20:12; Rev. 20:15; Rev. 21:5; Rev. 21:27; Rev. 22:18; Rev. 22:19 NIDNTT has a historical note writing that "grapho is found in its original sense in Homer, Il. 17, 599. In Herodotus, 4, 36 the word is used meaning to draw, of lines on maps; and scholars of the 3rd cent. B.C. used it of drawing of mathematical figures. In Homer grapho is already used in the sense of scratching signs on a tablet as a kind of letter (Il. 6, 169). From the time of Herodotus. it is used generally in the normal sense of to write, and from the time of Pindar in the derived sense of to prescribe, to order. From the practice of handing in a written accusation, grapho came in judicial language to mean to accuse (Plato, Euthyphro 2b). (Brown, Colin, Editor. New International Dictionary of NT Theology and online version) Spiros Zodhiates gives a good background discussion of grapho - The ancient Greeks equated gráphō with xéō, to carve. They carved figures with meaning on wooden tablets and later replaced these when letters were developed. The engraved tablet was covered with another, and being tied together and sealed, constituted the form of an ancient letter. The Sept. several times applies the word in this sense of engraving, carving, or cutting out (1 Kings 6:29; Isa. 22:16 [cf. Job 19:23, 24]). From Ex. 31:18; 32:16; 2 Cor. 3:7 we deduce that the first literal writing was of this kind. Thus originally the word meant to cut in, make an incision. Later, with the invention of the parchment and paper, it came to mean to write, to delineate literal characters on a tablet, parchment, or paper (Luke 1:63; 16:6, 7; John 8:6; 19:19; Acts 23:25; 3 John 1:13). It also came to mean to describe in writing (John 1:45; Rom. 10:5); to write a law, command in writing, as would a legislator (Mark 12:19). The writing of names in heaven emphasizes that God remembers and will not forget, since by writing, the name of a person is fixed. The use of the word gégraptai, it is written, in the perf. tense refers authoritatively to what is found written in Holy Scripture and denotes legislative act or enactment. In the sphere of revelation, the written records hold this authoritative position, and gégraptai always implies an appeal to the indisputable and legal authority of the passage quoted (Matt. 4:4, 6, 7, 10; 11:10). It is completed by additions such as "in the law" (Luke 2:23; 10:26); "in the book of the words of Isaiah" (Luke 3:4); "in the prophets" (John 6:45). (The Complete Word Study Dictionary – New Testament - borrow) I AM WRITING (grapho) is used in 10 verses in 1 John 1 John 1:4+ These things we write, so that (hina) our joy may be made complete. 1 John 2:1+ My little children, I am writing these things to you so that (hina) you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 1 John 2:7+ Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 1 John 2:8+ On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 1 John 2:12+ I am writing to you, little children, because your sins have been forgiven you for His name’s sake. 1 John 2:13+ I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. 1 John 2:14+ I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. 1 John 2:21+ I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 1 John 2:26+ These things I have written to you concerning those who are trying to deceive you. 1 John 5:13+ These things I have written to you who believe in the name of the Son of God, so that (hina) you may know that you have eternal life. So that (in order that)(2443) hina is a conjunction which is used as a marker of purpose, definition or result and is rendered in order that, that, so that. With the result or consequence that. With the particular aim or purpose of; in order that. See also Dana-Mantey Greek Grammar page 248. “So that” means “in order to” which answers the question “Why?” We use it to begin adverb clauses of purpose. Let’s hear an example: It helps to lower blood sugar so that you feel less hungry. The adverb clause is “so that you feel less hungry.” It shows the purpose for the action in the main clause. Why does it help to lower blood sugar? To feel less hungry. (LearnEnglish) HINA IN JOHN'S WRITINGS - 1Jn. 1:3; 1Jn. 1:4; 1Jn. 1:9; 1Jn. 2:1; 1Jn. 2:19; 1Jn. 2:27; 1Jn. 2:28; 1Jn. 3:1; 1Jn. 3:5; 1Jn. 3:8; 1Jn. 3:11; 1Jn. 3:23; 1Jn. 4:9; 1Jn. 4:17; 1Jn. 4:21; 1Jn. 5:3; 1Jn. 5:13; 1Jn. 5:16; 1Jn. 5:20; 2Jn. 1:5; 2Jn. 1:6; 2Jn. 1:8; 2Jn. 1:12; 3Jn. 1:4; 3Jn. 1:8; Rev. 2:10; Rev. 2:21; Rev. 3:9; Rev. 3:11; Rev. 3:18; Rev. 6:2; Rev. 6:4; Rev. 6:11; Rev. 7:1; Rev. 8:3; Rev. 8:6; Rev. 8:12; Rev. 9:4; Rev. 9:5; Rev. 9:15; Rev. 9:20; Rev. 11:6; Rev. 12:4; Rev. 12:6; Rev. 12:14; Rev. 12:15; Rev. 13:12; Rev. 13:13; Rev. 13:15; Rev. 13:16; Rev. 13:17; Rev. 14:13; Rev. 16:12; Rev. 16:15; Rev. 18:4; Rev. 19:8; Rev. 19:15; Rev. 19:18; Rev. 20:3; Rev. 21:15; Rev. 21:23; Rev. 22:14 THOUGHT - So that (hina) is a conjunction (sometimes rendered "in order that") which denotes purpose, aim or goal (BDAG). You may be saying "That's great, but so what about so that?" The answer is that "so that" and similar phrases beg the call for the reader to interact with the text and ask "What is the purpose, goal or aim of this verse?" (See 5W/H questions) Interrogating the text will always "force" you to Pause and Ponder God's Words. And as you do this you are in effect performing inductive Bible study and practicing Biblical Meditation, a blessed discipline that is not often practiced when we read our One Minute Bible! When you interrogate the text, you will be led by the Spirit your Teacher to investigate and reread the context. Since there are 979 "so that" phrases in the NAS (612 in the ESV), you will have many wonderful "opportunities" to pause and ponder the text and allow the Spirit to illuminate the Word and renew your mind! Sin (264) (hamartano) means to literally miss the mark (and so not share in the prize). Hamartano as used in our present passage means to act contrary to the will and law of God. Hamartano means to err (err is from Latin errare = to wander or to stray!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct. To err is to miss the right way. To err means to deviate from the path or line of duty. To stray by design or mistake. To err is to stray from God and/or His commandments. Hamartano means to swerve from the truth, to turn aside from the straight course charted by the Word of Truth. To swerve means to wander from any line prescribed, or from a rule of duty; to depart from what is established by law, duty or custom. In short hamartano means to miss the mark of God's perfect standard of righteousness, a mark which in the final analysis was "hit" every time by only one Person in all of human history, the God-Man Christ Jesus, the sinless Son of God and personification of righteousness. (cf Jer 23:5,6, 1 Cor 1:30) Webster's 1828 Dictionary has a "bibliocentric" definition of sin as "The voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command; a wicked act; iniquity. Sin is either a positive act in which a known divine law is violated, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command. Sin comprehends not actions only, but neglect of known duty, all evil thoughts, purposes, words and desires, whatever is contrary to God’s commands or law." Now compare with the 2024 Webster's definition of sin - "1a: an offense against religious or moral law (b) an action that is or is felt to be highly reprehensible it's a sin to waste food (c) an often serious shortcoming : FAULT 2a : transgression of the law of God b : a vitiated state of human nature in which the self is estranged from God." F W Danker writes that "The very common word ἁμαρτάνω (hamartano) and its cognates provide another instructive study. In the Iliad 5.287 it is used of a spear missing its mark. In general it is used of failure to achieve one’s purpose. Thus Odysseus in the underworld assures Achilles that Neoptolemus did not err (hamartano) in his words, and only Nestor and Odysseus were a match for him (Odyssey 11.511). Religious significance is attached to the word already as early as Homer. In the Iliad 24.68 Zeus alerts Hera to the fact that Hector never failed to offer pleasing gifts to the gods. The concept of actual wrongdoing and indiscretions committed against the gods appears in the Iliad 9.501. In biblical documents the implications of “sin” are more clearly denned in direct ratio to the increased understanding of God’s moral nature and humanity’s created responsibility, but the original idea of failure to achieve one’s purpose sharpens the contrast between moral expectations and actual achievements. Ancient Hellenes had other ways of dealing with matters of behavior. In the Sacred Scriptures prophets unanimously proclaim that apart from an understanding of God’s redemptive activity life is bound to end in disappointment and failure. Human endeavor without atonement is one long ramble. It lacks direction and orientation. Unless all of life is steered toward God and conditioned by God’s designs, it goes off course, no matter how swift the speed or determined the direction. Again, ἁμαρτάνω (hamartano) by itself does not “mean” all these things, and there is nothing specifically “theological” about the term, but when a given context indicates awareness of divine interests, the student searches for resources in the receptor language that will express the meaning in a specific passage. Moved into the contemporary scene, strong are some of the warnings to humans who hurtle off along their own trajectory, swearing companionship to the wind." (Multi-Purpose Tools for Bible Study, page 135-136). HAMARTANO - 43X/37V - commit sin(1), committed...offense(1), committing(1), sin(11), sinned(17), sinning(4), sins(8). Matt. 18:15; Matt. 18:21; Matt. 27:4; Lk. 15:18; Lk. 15:21; Lk. 17:3; Lk. 17:4; Jn. 5:14; Jn. 8:11; Jn. 9:2; Jn. 9:3; Acts 25:8; Rom. 2:12; Rom. 3:23; Rom. 5:12; Rom. 5:14; Rom. 5:16; Rom. 6:15; 1 Co. 6:18; 1 Co. 7:28; 1 Co. 7:36; 1 Co. 8:12; 1 Co. 15:34; Eph. 4:26; 1 Tim. 5:20; Tit. 3:11; Heb. 3:17; Heb. 10:26; 1 Pet. 2:20; 2 Pet. 2:4; 1 Jn. 1:10; 1 Jn. 2:1; 1 Jn. 3:6; 1 Jn. 3:8; 1 Jn. 3:9; 1 Jn. 5:16; 1 Jn. 5:18 Advocate (3875) (parakletos from para = side of, alongside, beside + kaleo = to call) is the noun cognate of the verb parakaleo (see study) (cf also paraklesis) and literally means one called alongside. Synonyms for parakletos include - consoler, comforter, helper, legal assistant, defense, defender, pleader, advocate, one who pleads another's cause. Parakletos describes one who stands by to help or render aid (especially in a court of law) or one who is summoned to the side of another to help, comfort, encourage, counsel, or intercede for, depending on the need. W Hall Harris - Goodspeed concludes that the word meant a person called to someone else’s aid in court, a helper, intercessor, pleader, or character witness. ‘Defender’ comes very close to being equivalent, but more than just a defense witness is in view. Jesus’ statements about the coming Paraclete teaching and reminding the disciples go beyond this meaning and call for a broader translation. Goodspeed suggests ‘Helper’ for a translation in the Fourth Gospel and ‘one who will intercede for us’ in 1 John 2:1. (Exegetical Commentary on 1 John 2:3-11) Vine says that parakletos is "primarily a verbal adjective, and suggests the capability or adaptability for giving aid. It was used in a court of justice to denote a legal assistant, counsel for the defense, an advocate; then, generally, one who pleads another's cause, an intercessor, advocate, as in 1John 2:1, of the Lord Jesus. In the widest sense, it signifies a succorer, comforter. Christ was this to His disciples, by the implication of His word another (allos, = another of the same sort, not heteros = different) Comforter, when speaking of the Holy Spirit." (Vine's Expository Dictionary of Old Testament and New Testament Words) When the KJV uses parakletos to refer to the Holy Spirit, it is translated as “Comforter”, but most modern translators agree that this is not the primary idea of this Greek word in John 14-16. Keep in mind however that parakletos is derived from parakaleo, a verb used in the Septuagint clearly to convey the picture of comfort (see Ge 37:35, Isa 61:2), not to mention Jesus' use in Mt 5:4-note. Oswald Chambers - Call the Comforter by the term you think best—Advocate, Helper, Paraclete, the word conveys the indefinable blessedness of His sympathy; an inward invisible kingdom that causes the saint to sing through every night of sorrow. (Quoted in Guide to What Christians Believe) The KJV, YLT translate parakletos as Comforter; the RV retains the word Comforter, but the margin gives Advocate and Helper and notes that the Greek is paraclete. The HCSB and RSV translate it Counselor. J. B. Phillips translates it someone to stand by you. Knox translates it he who is to befriend you. NAS, ESV, Moffatt, Torrey and 20th Century NT all translate it Helper. NET, NLT and NAB translate it as Advocate (even Jn 14:16). As the NET Note below amplifies, none of these Names are perfect. I would suggest that the Spirit might also be called our Enabler, that is, the One Who supernaturally energizes (enables) us for Christ-like life and ministry. The point is that we don't just need a little "help" (cp Name "Helper") or a little push, but we need Him to give us both "the desire and the power" (NLT paraphrase of Php 2:13-note) to work out our salvation (Phil 2:12-note), whether in everyday Christian living or in specific ministries to which He has assigned each and every believer. I personally believe there are no "bench players" on God's team, but that every believer is called to be on the field so to speak, activity involved in the great game of redeeming men's soul's from hell to heaven! See 3 page discussion of parakletos in the Dictionary of NT Theology, page 88, volume 1.- Excerpt - paraklētos is a cognate of the vb. parakaleō, the meanings of which in cl. Gk. range from call in, send for, summon, to exhort, encourage, comfort, console. The noun paraklētos is derived from the verbal adj. and means called [to one’s aid]. It is first found in a legal context in the court of justice, meaning legal assistant, advocate (Demosthenes, 19, 1; cf. Lycurgus, Frag. 102). “There is no instance of paraklētos, like its Lat. equivalent advocatus, being used as a tt. for the professional legal advisor or defender of an accused person in the same sense as syndikos or synēgoros. But the use of paraklētos for representative is to be understood in the light of legal assistance in court, the pleading of another’s case, Dion. Hal. Ant. Rom., XI, 37, 1” (J. Behm, TDNT V 801). The existence of the Lat. legal term advocatus may have led early Christian writers to use it to translate paraklētos (cf. Tert., Adv. Prax., 9; Cyprian, Ep. 55, 18; Novatian, De trinitate, 28, 29; Augustine, Tract. in Ioan., 94; cf. Arndt, 623). In the history of religions numerous helpers are known. In the Mandaean writings dating from the 2nd and 3rd centuries A.D. there are several helpers, including Yawar (means helper) which has some features in common with the Johannine paraklētos (TDNT V 808). NET Note says Advocate "or "Helper" or "Counselor"; Grk "Paraclete," from the Greek word parakletos. Finding an appropriate English translation for parakletos is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. "Comforter," used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. "Counselor" is adequate, but too broad, in contexts like "marriage counselor" or "camp counselor." "Helper" or "Assistant" could also be used, but could suggest a subordinate rank. "Advocate," the word chosen for the NET translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an "advocate" is someone who "advocates" or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks. Louw-Nida gives us a very interesting word picture of parakletos- The traditional rendering of Comforter is especially misleading because it suggests only one very limited aspect of what the Holy Spirit does. A term such as Helper is highly generic and can be particularly useful in some languages. In certain instances, for example, the concept of Helper is expressed idiomatically, for example, "the one who mothers us" or, as in one language in Central Africa, "the one who falls down beside us," that is to say, an individual who upon finding a person collapsed along the road, kneels down beside the victim, cares for his needs, and carries him to safety. A rendering based upon the concept of legal advocate seems in most instances to be too restrictive. Furthermore, there may be quite unsatisfactory connotations associated with any word which suggests a lawyer, especially since in so many societies, a lawyer is thought of primarily as one who bribes the judges or can speak two truths or, as in one language, is a professional liar. (Greek-English Lexicon of the New Testament- Based on Semantic Domains)
1 João 2:7-11
Robertson - “The light keeps on giving light. he Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of skotia (skotos) for moral darkness from sin and phōs [phōtizō, phainō]) for the light that is in Christ alone. In 1John 2:8 he proclaims that “the darkness is passing by and the true light is already shining.” The Gnostics often employed these words and John takes them and puts them in the proper place. John 5:35 "He (John the Baptist) was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. Romans 7:13 Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful. 2 Corinthians 13:7 Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved. Philippians 2:15 so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, Hebrews 11:3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. James 4:14 Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Detzler - Life itself is defined in terms of an appearance. Shakespeare caused Macbeth to say: Life's but a walking shadow, a poor player, That struts and frets his hour upon the stage, And then is heard no more; it is a tale Told by an idiot, full of sound and fury, Signifying nothing. (Macbeth, v, iii, 16) Though Shakespeare did not intend it, he echoed a biblical idea. Human life is like a puff of smoke that appears and then drifts away (James 4:14). 1 Peter 4:18 AND IF IT IS WITH DIFFICULTY THAT THE RIGHTEOUS IS SAVED, WHAT WILL BECOME OF THE GODLESS MAN AND THE SINNER? 2 Peter 1:19 So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. 1 John 2:8 On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. Revelation 1:16 In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. Revelation 8:12 The fourth angel sounded, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them would be darkened and the day would not shine for a third of it, and the night in the same way. Revelation 18:23 and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer; for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. Revelation 21:23 And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. Phaino - 66v in the non-apocryphal Septuagint - Ge 1:15, 17; 21:11; 30:37; 35:22; Ge 38:10; 42:15; 45:5; Ex 25:37; Nu 23:3-4; 1Sa 18:8; 20:26; 2Sa 11:27; 1Kgs 22:32; 1Chr 21:7; Ezra 7:20; Neh 4:7; 13:8; Ps 77:18; 97:4; Pr 11:31; 21:2; 23:5; 24:25; 26:5, 16; 27:7; Isa 32:2; 47:3; 60:2; Ezek 32:7-8; Da 1:13, 15; 12:3 - Septuagint: אוֹר ’ôr (213), Be light, be bright; hiphil: give light, light up (Ge 1:15, Ps 97:4). בָּחַן bāchan (1010), Test; niphal: be tested (Gen 42:15). גָּלָה gālâh (1580), Give away, uncover; niphal: reveal oneself (Gen 35:7—Sixtine Edition only). הָיָה hāyâh (2030), Be (Prov 26:5).זָהַר zāhar (2178), Hiphil: shine (Dan 12:3).זָרַח zārach (2311), Rise (Isa 60:2). מָאוֹר mā’ôr (4115), Shining lights (Ezek 32:8). נְפַל nᵉphal (A5490), Fall; provide (Ezra 7:20—Aramaic). קָרָה qārâh (7424), Happen, come; niphal: come to meet (Nm 23:3f.). רָאָה rā’âh (7495), See; niphal: be seen, be observed (Isa 47:3, Dan 1:13). Phaino can mean “to shine,” as when God gave the sun “to shine” on the earth (Genesis 1:15). Proverbs 21:2 notes that every man appears righteous to himself. In Genesis 35:7 it means “reveal”: “God revealed himself.” Daniel 12:3 "Those who have insight will shine (Heb = zahar = to be light or shining; Lxx = phaino) brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. Robert Candlish - “The darkness is passing.” Is it so with me, to me, in me? Then all that pertains to the darkness, all that is allied to it, is passing too. It is all like a term in course of being worked out in an algebraic question; a vanishing quantity; a fading colour. Is it thus that I practically regard the whole kingdom of darkness, and all the works of darkness, and all the terrors of darkness; the power of darkness; the darkness of this world and the rulers of it? Plainly there is here a thoroughly practical test. What is the darkness to me as regards my relation to it and my esteem of it? Or the things of darkness—what are they? I know well enough what the darkness, in this use of the word, means; what it is. It means, it is, the shutting out of God. For darkness is the absence of light. But God is light. This darkness therefore is the absence of God, the shutting out of God. In whatever place or scene or company God is shut out there is darkness. Whatever work or way God is shut out from, that is a work or way of darkness. Whoever shuts out God from his thoughts is a child of darkness. Now I come into contact with this darkness on every hand, at every point. Places, scenes, companies, from which God is shut out; works and ways from which God is shut out; people from whose minds and hearts God is shut out;—I am in the midst of them all; they press upon me; I cannot get rid of them. Tempting, flattering, cajoling; or trying, threatening, persecuting; they are on me like the Philistines on Samson. Worse than that, they are in me, as having only too good auxiliaries in my own sinful bosom. How do I regard them? Do I cleave to them, to any of them? Would I have them to abide, at least a little longer? Would it pain me to part with them and let them pass? Or is it this very feature about them all that they are passing,—that the darkness which owns them all is passing,—that I fasten upon for relief and comfort? Is it that which alone reconciles me to my being still obliged for a season to tolerate and have dealings with the darkness? For dealings with this darkness I cannot but have. I have to go down into its depths to rescue, if it may be, its victims. And I have to resist its solicitations when its ministers come to me disguised as angels of light. My soul, like the righteous soul of Lot, must be vexed with the evil conversation and ungodly deeds that the darkness covers in Sodom. I have to stand its assaults; and when reviled, revile not again. So this darkness, this shutting out of God, with its manifold influences and agencies, besets me. How do I feel towards it? Have I still some sympathy with it in some of its less offensive aspects? Am I still inclined to make terms with it, so as to disarm its hostility, and even taste, in some safe manner and degree, its friendship? Would its instant and thorough disappearance from before me,—would my instant and thorough removal from beside it,—be altogether welcome? Would I have it stay with me or pass from me? Is the darkness of this world, with its pursuits and pleasures and amusements, its seductions, its associations, its customs and fellowships,—in which God is not, and therefore light is not,—is it a lingering friend to me, or a departing stranger, a retreating foe? “The darkness is passing.” Is that true in me, as in Christ, with reference not merely to the darkness of this world that has such a bold on me, but also and chiefly to the darkness of my own shutting out of God; the darkness of my shutting out of God from my own conscious guilt and cherished sin? That is darkness indeed. Is it passing? Am I glad of its passing? Or am I somehow, and in some measure, loving it still?—so loving it that I would not have it altogether or all at once pass? Say that my sin is finding me out;—the sin, generally, of my state and character before God, or some particular sin. Say that I am falling away from my first love, or coming again under the dominion of some form of evil;—that, in some particular matter, my heart is not right with God. So far as that matter is concerned, I would shut out God. I would put in something between him and me; some excuse; some palliating circumstance; some countervailing aspect of goodness; some plea of self-justification of some sort. That is the darkness which, in such a case, I naturally love. And I feel myself drawn to love it, even in spite of ray experience of the more excellent way of guilelessness on my part towards God, and grace on God’s part towards me. But is it passing—this darkness? Is it passing with my own consent? Do I make it free and right welcome to pass? Or do I cleave to it as if I would still have a little of it to abide with me? Ah! this darkness, this shutting out of God! How apt am I, if not to ask it, at least to suffer it, to return and remain. “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.” “The darkness is passing.” Is this my stay, my hope, my joy in the hour of its fiercest power? When it gathers thickest and falls heaviest, hiding God’s face from me; when all about me and in me is so dark that I cannot see my signs; when a sense of guilt sinks me as in a dark pit, and “the sorrows of death compass me, and the pains of hell get hold upon me, and I find trouble and sorrow;”—let me fasten on this “thing which is true in Christ and in me, that the darkness is passing.” I am suffering with Christ, undergoing a kind of crucifixion with him. To me, as to him,—to me conscious of sin, my own and not another’s,—the cup of wrath is presented. On me, as on him, the awful blackness of that day of doom settles down. To me, as to him, sin is indeed exceeding sinful; and the death, which is its wages, terrible. Sold under sin, I am consciously, with a keen and nervous sensitiveness of conscience, dying that death. My faith is failing. Unbelief all but has the mastery. But a new commandment is given me, and a new power, at the critical moment, to realise it as a thing true in Christ, and therefore true in me, that this darkness is passing. In him it is true only through his draining the cup of wrath, dying the accursed death for me. O my soul, bless thou the Lord, that it is already and most graciously true in thee, because so terribly true in him, that, without cost to thee, though with infinite cost to him, this great darkness passes away forever! (Ibid) John Henry Jowett - LOVE AS THE GREAT MAGICIAN 1 John 2:1-11. A NEW commandment! And yet it is an old one with a new meaning. It is the old water-pot, but its water has been changed into wine. It is the old letter with a new spirit. It is the old body with a new soul. Love makes all things new! It changes duty into delight, and statutes into songs. What a magic difference love makes to a face. It at once becomes a face illumined. Love makes the plainest face winsome and attractive. It adds the light of heaven, and the earthly is transfigured. No cosmetics are needed when love is in possession. She will do her own beautifying work, and everybody will know her sign. What a magic difference love makes in service! The hireling goes about his work with heavy and reluctant feet: the lover sings and dances at his toil. The hireling scamps his work: the lover is always adding another touch, and is never satisfied. Just one more touch! And just another! And so on until the good God shall say that loving “patience has had her perfect work.” Love lights up everything, for she is the light of life. Let her dwell in the soul, and every room in the life shall be filled with the glory of the Lord. TWO "NEW"S? (WHO KNEW?) The Greeks had two different words for new—one means "new in time," and the other means "new in quality." For example, you would use the first word to describe the latest car, a recent model. But if you purchased a car that was so revolutionary that it was radically different, you would use the second word—new in quality. The commandment to love one another is not new in time, but it is new in character. Because of Jesus Christ, the old commandment to "love one another" has taken on new meaning. It is important that we understand the meaning of Christian love. It is not a shallow sentimental emotion that Christians try to "work up" so they can get along with each other. It is a matter of the will rather than an emotion—an affection for and attraction to certain persons. It is a matter of determining—of making up your mind—that you will allow God's love to reach others through you, and then of acting toward them in loving ways. You are not to act "as if you loved them," but because you love them. This is not hypocrisy—it is obedience to God. Perhaps the best explanation of Christian love is 1 Corinthians 13. You should read a modern translation of this chapter to get the full force of its message: the Christian live without love is NOTHING! (See Be Real 1 John: Turning from Hypocrisy to Truth - Page 53) Horatius Bonar - THERE are many new things spoken of in Scripture, some of more, and some of less importance. Of the less important we have such as these:—Samson’s new cords (Jdg. 15:13); David’s new cart for the ark (2Sa 6:7); the new sword of the giant who sought to slay David (2Sa 21:16); Elisha’s new cruse (2 Kings 2:20); the new tongues of Pentecost (Mt. 16:17); Joseph’s new tomb (Mt. 27:60). These are not so directly connected with things spiritual and eternal, and so we may call them of less importance; yet they have all their important lessons.....The new commandment (John 13:34; 1 John 2:8).—It is both an old and a new commandment which Christ gives us; substantially the same as from the beginning, yet in many respects altogether new; a new lawgiver, a new motive, a new standing-place (Zion, not Sinai), new light and fulness; everything in the commandment now connected with Christ Himself and with His love. This new commandment bases itself on ‘God is love,’ revolves round the cross. Love me, says the Master; love one another with a pure heart fervently; love the brethren as I have loved you;—thus fulfilling both the old and the new commandment at the same time, nay, treating them as one. (The New Things of God) The Light Of The World I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. — John 8:12 Today's Scripture: 1 John 2:7-11 One dark and ominous night during World War II, a US aircraft carrier was plowing through heavy seas in the South Pacific. All lights were out because of enemy submarines. One plane was missing. Somewhere in that pitch-black sky it was circling in a seemingly futile search for the carrier—its only landing place, its only hope of not being swallowed up by the giant ocean. The ship’s captain, knowing the terrible risk involved, gave the order, “Light up the ship.” Soon the plane zoomed onto the deck like a homing pigeon. At Bethlehem, knowing the risk, God gave the command, “Light up the world.” Then Jesus was born. A new and radiant light began to shine, pushing back the darkness of the world, of spiritual ignorance, and of sin and despair. Like a ship lit up in an otherwise darkened sea of sinful humanity, Christ came as “the light of the world” (John 8:12). John wrote, “The darkness is passing away, and the true light is already shining” (1 John 2:8). When Jesus the Savior entered this world, it was like the sunrise breaking radiantly over the horizon of human history (Luke 1:78-79). In fathomless grace, God allowed His Son to die on the cross to save us from eternal darkness. What a blessed message for Christmas—and every day of the year! By: Vernon Grounds Long ago in Bethlehem One cold and starry night, Jesus came from heaven above To bring us love and light. —Fitzhugh Without the light of Jesus, we would be in the dark about God. 1 John 2:9 The one who says he is in the Light and yet hates his brother is in the darkness until now. (NASB: Lockman) Greek: ο λεγων εν τω φωτι ειναι και τον αδελφον αυτου μισων εν τη σκοτια εστιν εως αρτι Amplified: Whoever says he is in the Light and [yet] hates his brother [Christian, born-again child of God his Father] is in darkness even until now. (Lockman) Berkley (Modern Language): He who claims to be in the light and hates his brother is in darkness to this very hour. ESV: Whoever says he is in the light and hates his brother is still in darkness. KJV: He that saith he is in the light, and hateth his brother, is in darkness even until now. HCSB: The one who says he is in the light but hates his brother is in the darkness until now. NET: The one who says he is in the light but still hates his fellow Christian is still in the darkness. NIV: Anyone who claims to be in the light but hates his brother is still in the darkness. NLT: If anyone claims, “I am living in the light,” but hates a Christian brother or sister, that person is still living in darkness.
1 João 2:7-11
Robertson - The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3, 1 John 1:5). So the claim to be in the light is nullified by hating a brother. B F Westcott - Indifference is impossible. Comp. Luke 11:23 ("He who is not with Me is against Me"). There is no twilight in this spiritual world. ‘The brother’ stands in a relation towards us which makes some feeling on our part inevitable. In such a case there is a simple choice between ‘for’ and ‘against,’ that is essentially between ‘love’ and ‘hatred.’ ‘Hatred’ is the expression of a want of sympathy. Where sympathy exists hatred is impossible (John 7:7); where sympathy does not exist hatred is inevitable (John 15:18-25, 17:14, 3:20). (Ibid) John
1 João 2:7-11
Robertson - Present active indicative, continues in the light and so does not interrupt the light by hating his brother. Marvin
1 João 2:7-11
Robertson - a stumbling block or trap either in the way of others (its usual sense), as in Mt. 18:7, or in one’s own way, as is true of proskoptō in John 11:9 and here in 1Jn 2:11 John
1 João 2:7-11
Robertson comments on John's use of 3 words that refer to going - poreuomai = go for a purpose, aperchomai = , to go away, hupago = to withdraw personally). TDNT - Outside the Bible hupago is attested from Homer and means a. transitively (not used this way in NT). strictly “to lead under,” e.g., horses under the yoke, Hom. Il., 24, 279 etc., “to lead from under,” e.g., out of range, “to lead someone somewhere,” before a court, Hdt., IX, 93, 3, “to bring, seduce, lead astray to something,”. In the middle voice we find “to subdue a country,” Josephus Ant., 7, 307, “to put oneself at someone’s disposal,” 5, 339, cf. 12, 398, in the perf. pass. part. “to devote oneself” to the service of Isis, 18, 70. It then means b. intransitively. (from Hdt.) “to withdraw,” Hdt., IV, 120, 2; 122, 2. The imperative is common: “Go away,” “be off,” Aristophanes, e.g., Vesp., 290, plur. “March,” Ran., 174, in popular usage. In Epictetus we often find it before another imperative, in many cases with an ironical ring: “Go, persuade someone else,” Epict. Diss., III, 23, 12, “Go rather …” III, 22, 108 etc. In the pap. it often means “to go away,” “to go on a journey,” P. Oxy., X, 1291, 11 (30 a.d.), “to journey to,” Preisigke Sammelbuch, 1, 998, 2 (16/17 a.d.), “to go to” someone, P. Tebt., II, 417, 4 (3rd cent. a.d.), “go and receive …,” ibid., line 21 etc. (Theological dictionary of the New Testament. Volume 8, page 504) Hupago - 79x in 75v - NAS Usage: get(2), go(45), go their way(1), go away(3), goes(5), going(20), going away(1), going back(1), went(1). Matthew 4:10 Then Jesus said to him, "Go, (present imperative) Satan! For it is written, 'YOU SHALL WORSHIP THE LORD YOUR GOD, AND SERVE HIM ONLY.'" Matthew 5:24 leave your offering there before the altar and go (present imperative); first be reconciled to your brother, and then come and present your offering. Matthew 5:41 "Whoever forces you to go one mile, go (present imperative) with him two. Matthew 8:4 And Jesus said to him, "See that you tell no one; but go (present imperative), show yourself to the priest and present the offering that Moses commanded, as a testimony to them." Matthew 8:13 And Jesus said to the centurion, "Go (present imperative); it shall be done for you as you have believed." And the servant was healed that very moment. Matthew 8:32 And He said to them, "Go (present imperative)!" And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished in the waters. Matthew 9:6 "But so that you may know that the Son of Man has authority on earth to forgive sins "-- then He said to the paralytic, "Get up, pick up your bed and go (aorist imperative) home." Matthew 13:44 "The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. Matthew 16:23 But He turned and said to Peter, "Get (present imperative) behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's." Matthew 18:15 "If your brother sins, go (present imperative) and show him his fault in private; if he listens to you, you have won your brother. Matthew 19:21 Jesus said to him, "If you wish to be complete, go (present imperative) and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me." Matthew 20:4 and to those he said, 'You also go (present imperative) into the vineyard, and whatever is right I will give you.' And so they went. Matthew 20:7 "They said to him, 'Because no one hired us.' He said to them, 'You go (present imperative) into the vineyard too.' Matthew 20:14 'Take what is yours and go (present imperative), but I wish to give to this last man the same as to you. Matthew 21:28 "But what do you think? A man had two sons, and he came to the first and said, 'Son, go (present imperative) work today in the vineyard.' Matthew 26:18 And He said, "Go (present imperative) into the city to a certain man, and say to him, 'The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."'" Matthew 26:24 "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." Matthew 27:65 Pilate said to them, "You have a guard; go (present imperative), make it as secure as you know how." Matthew 28:10 Then Jesus said to them, "Do not be afraid; go (present imperative) and take word to My brethren to leave for Galilee, and there they will see Me." Mark 1:44 and He said to him, "See that you say nothing to anyone; but go (present imperative), show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them." Mark 2:11 "I say to you, get up, pick up your pallet and go (present imperative) home." Mark 5:19 And He did not let him, but He said to him, "Go (present imperative) home to your people and report to them what great things the Lord has done for you, and how He had mercy on you." Mark 5:34 And He said to her, "Daughter, your faith has made you well; go (present imperative) in peace and be healed of your affliction." Mark 6:31 And He said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many people coming and going, and they did not even have time to eat.) Mark 6:33 The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. Mark 6:38 And He said to them, "How many loaves do you have? Go (present imperative) look!" And when they found out, they said, "Five, and two fish." Mark 7:29 And He said to her, "Because of this answer go (present imperative); the demon has gone out of your daughter." Mark 8:33 But turning around and seeing His disciples, He rebuked Peter and said, "Get (present imperative) behind Me, Satan; for you are not setting your mind on God's interests, but man's." Mark 10:21 Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go (present imperative) and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." Mark 10:52 And Jesus said to him, "Go (present imperative); your faith has made you well." Immediately he regained his sight and began following Him on the road. Mark 11:2 and said to them, "Go (present imperative) into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. Mark 14:13 And He sent two of His disciples and said to them, "Go (present imperative) into the city, and a man will meet you carrying a pitcher of water; follow him; Mark 14:21 "For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." Comment: Used here as a euphemism for “die” Mark 16:7 "But go (present imperative), tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'" Luke 8:42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. Luke 10:3 "Go (present imperative); behold, I send you out as lambs in the midst of wolves. Luke 12:58 "For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison. Luke 17:14 When He saw them, He said to them, "Go (present imperative) and show yourselves to the priests." And as they were going, they were cleansed. Luke 19:30 saying, "Go (present imperative) into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. John 3:8 "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit." John 4:16 He said to her, "Go (present imperative), call your husband and come here." John 6:21 So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going. John 6:67 So Jesus said to the twelve, "You do not want to go away also, do you?" John 7:3 Therefore His brothers said to Him, "Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. John 7:33 Therefore Jesus said, "For a little while longer I am with you, then I go to Him who sent Me. John 8:14 Jesus answered and said to them, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. John 8:21 Then He said again to them, "I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come." John 8:22 So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come '?" John 9:7 and said to him, "Go (present imperative), wash in the pool of Siloam " (which is translated, Sent). So he went away and washed, and came back seeing. John 9:11 He answered, "The man who is called Jesus made clay, and anointed my eyes, and said to me, 'Go (present imperative) to Siloam and wash'; so I went away and washed, and I received sight." John 11:8 The disciples said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" A T Robertson - Present active intransitive use of the compound hupago to withdraw (Jn 6:21; 8:21) from this safe retreat (Vincent). It seemed suicidal madness to go back now. John 11:31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. John 11:44 The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Unbind him, and let him go." John 12:11 because on account of him many of the Jews were going away and were believing in Jesus. John 12:35 So Jesus said to them, "For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. John 13:3 Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, 33 "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' 36 Simon Peter said to Him, "Lord, where are You going?" Jesus answered, "Where I go, you cannot follow Me now; but you will follow later." John 14:4 "And you know the way where I am going." John 14:5 Thomas said to Him, "Lord, we do not know where You are going, how do we know the way?" John 14:28 "You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. John 15:16 "You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. John 16:5 "But now I am going to Him who sent Me; and none of you asks Me, 'Where are You going?' John 16:10 and concerning righteousness, because I go to the Father and you no longer see Me; John 16:17 Some of His disciples then said to one another, "What is this thing He is telling us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father '?" John 18:8 Jesus answered, "I told you that I am He; so if you seek Me, let these go their way," John 21:3 Simon Peter said to them, "I am going fishing." They said to him, "We will also come with you." They went out and got into the boat; and that night they caught nothing. James 2:16 and one of you says to them, "Go (present imperative) in peace (Common Jewish farewell = Jdg 18:6; 1Sam. 1:17; 20:42; 2Sa 15:9. Used by Jesus = Mk 5:34; Lk 7:50), be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 1 John 2:11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. Revelation 10:8 Then the voice which I heard from heaven, I heard again speaking with me, and saying, "Go (present imperative), take the book which is open in the hand of the angel who stands on the sea and on the land." Revelation 13:10 If anyone is destined for captivity, to captivity he goes; if anyone kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints. Revelation 14:4 These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. Revelation 16:1 Then I heard a loud voice from the temple, saying to the seven angels, "Go (present imperative) and pour out on the earth the seven bowls of the wrath of God." Revelation 17:8 "The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. Revelation 17:11 "The beast which was and is not, is himself also an eighth and is one of the seven, and he goes to destruction.
1 João 2:7-11
Robertson - (blinded here is) the very verb and form used in 2Cor 4:4-note of the god of this age to keep men from beholding the illumination of the Gospel of the glory of Christ who is the image of God. The first part of the verse repeats 1Jn 2:9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes. (1Jn 2:11). Vaughan: "Like the mole, like the ponies used in coal mines, like the fish of Mammoth Cave, dwellers in darkness eventually lose the ability to appreciate light." Kistemaker: "Darkness has a blinding effect on the eyes. When eyes are kept idle for sustained periods of time, blindness inevitably results. When a person is in spiritual darkness, life becomes meaningless and goals are without purpose. The tragedy is that walking in darkness need not take place, for God's true light is available to everyone (John 1:9)." Pulpit Commentary - Mark the characteristics of this life from which brotherly love is absent, as they are here sketched. 1. Darkness of moral condition. He "is in the darkness"—in it as the element of his moral life. 2. Darkness of moral action He "walketh in the darkness.'' His course of life and conduct is in keeping with the gloom of error and sin. 3. Darkness as to destination. He "knoweth not whither he goeth." He knows neither the way he is walking in nor the end to which it leads. 4. Darkness of the spiritual being. "The darkness hath blinded his eyes." Persons who have long been imprisoned in darkness have frequently lost their physical vision. So here it is said that the moral darkness in which the sinner dwells has destroyed his spiritual vision; and he walks on in moral night, imagining that he is walking in the light of day (cf. John 9:41) - W.J. (1 John 2 - The Pulpit Commentary) H A
1 João 2:7-11
Robertson adds that "The Mosaic law taught love for one’s neighbours and Christ taught love even of enemies." “You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ “But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? “If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? “Therefore you are to be perfect, as your heavenly Father is perfect. (Matt 5:43-48) The old commandment (entole) is the word (logos) which you have heard (akouo) - Another reason it was "old" is because this commandment reaches back to the beginning of their Christian lives. They had heard it from whomever spoke the Gospel (the word [logos]) to them. So from the beginning of their Christian lives, they knew that to love one another was a vital aspect of their walking like Jesus walked (1Jn 2:6). Colin Kruse feels the old commandment...they had heard "is none other than the message that they heard at the beginning, that is, the gospel message by which they were made children of God. It was the command to believe in God’s Son, Jesus Christ, and, as we learn later in the letter, that included the obligation to do what Jesus commanded (cf. 1Jn 3:23) (See The Letters of John - Page 82) The truth that we are to love one another is so important that it is repeated 12 times in the NT and 5 times in First John!… John 13:34 "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. John 15:12 "This is My commandment, that you love one another, just as I have loved you.....1 7 "This I command you, that you love one another. Romans 13:8 Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. 1 Thessalonians 4:9 Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; 1 Peter 1:22 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 1 John 3:11 For this is the message which you have heard from the beginning, that we should love one another; 1 John 3:23 This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 4:11 Beloved, if God so loved us, we also ought to love one another. 1 John 4:12 No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. 2 John 1:5 Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. Beloved (27) agapetos from agapao = to love, agape = unconditional love borne by Spirit - Gal 5:22+) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by preciousness of the recipient of the love (the "beloved'). Agapetos is used only of Christians as united (by covenant, the New Covenant) with God and/or with each other in love. Agapetos describes "one who is in a very special relationship with another" (BDAG) and in secular Greek is used mostly of a child, especially an only child to whom all the love of his parents is given (cf use by the Father describing His only Son and Abraham describing his "only son" in Ge 22:2). BDAG adds that agapetos " pertains to one who is dearly loved, dear, beloved, prized, valued (papyri, LXX; pseudepigraphia) indicating a close relationship, especially that between parent and child." Beloved is a term of endearment and is someone that you love, and someone you are deeply devoted to. In the context of the New Testament agape love speaks of God’s divine and infinite love, a love that seeks the ultimate spiritual welfare of the one loved. Agapetos could be translated “divinely loved ones.” AGAPETOS IN EPISTLES OF JOHN - 10x in 1John and 3John (Not used in John's Gospel or The Revelation) 1 John 2:7 Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 1 John 3:2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 1 John 3:21 Beloved, if our heart does not condemn us, we have confidence before God; 1 John 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 4:11 Beloved, if God so loved us, we also ought to love one another. 3 John 1:1 The elder to the beloved Gaius, whom I love in truth. 3 John 1:2 Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. 3 John 1:5 Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; 3 John 1:11 Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God. New (2537)(kainos) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). Vine observes that "kainos, “new,” signifies what is fresh, in contrast to that which is familiar and well-known. Another word, neos, “new,” differs from kainos, in that it marks a contrast to what is old, hence it is often rendered “young.” Kainos signifies qualitatively new in contrast to neos which indicates temporally new or new with respect to age.John uses it once only in his writings, in John 21:18, whereas he uses kainos fourteen times." Kainos denotes the new and miraculous condition that is emphasized especially in the church age. KAINOS - 42X/36V - fresh(3), new(37), new things(1), things new(1). Matt. 9:17; Matt. 13:52; Matt. 26:29; Matt. 27:60; Mk. 1:27; Mk. 2:21; Mk. 2:22; Mk. 14:25; Mk. 16:17; Lk. 5:36; Lk. 5:38; Lk. 22:20; Jn. 13:34; Jn. 19:41; Acts 17:19; Acts 17:21; 1 Co. 11:25; 2 Co. 3:6; 2 Co. 5:17; Gal. 6:15; Eph. 2:15; Eph. 4:24; Heb. 8:8; Heb. 8:13; Heb. 9:15; 2 Pet. 3:13; 1 Jn. 2:7; 1 Jn. 2:8; 2 Jn. 1:5; Rev. 2:17; Rev. 3:12; Rev. 5:9; Rev. 14:3; Rev. 21:1; Rev. 21:2; Rev. 21:5 Commandment (1785)(entole from en = in, upon + téllo = accomplish, charge, command) - Entole refers to some type of demand or requirement. A general injunction, charge, precept of moral and religious nature. Of the 67 uses, all but three (Lk 15:29; Col 4:10; Titus 1:14) refer specifically to divine commandments. Entole in the plural usually refers to God's commandments (Mt 5:19 and most of the uses in the Gospels - see below) but, as determined by the context, singular usages can also refer to a divine directive. Keeping God's commandments is the way we show that we love Him (we can say it, but our actions need to authenticate our words. (Jn 14:15, 21, 1Jn 2:3). Entole is found 14x in the same passage as agape, love. (e.g., love one another is a repeated commandment - Jn 13:34 = described as a "new commandment", Jn 15:12, 1Jn 3:23, 2Jn 1:5). God's commandments "flush out" sin so to speak, showing the heinous, destructive nature of sin (See Ro 7:8, 9, 11, 13) Entole sometimes refers to commandments from men (not God) (Titus 1:14) Entole can sometimes mean an order authorizing a specific action (Jn 11:57).
1 João 2:7-11
Robertson - Night does pass by even if slowly. See this verb in 1John 2:17 of the world passing by like a procession (Ed: a parade of the spiritually dead, the "walking dead"). Steven
1 João 2:12-14
Robertson - Nikao in the perfect active indicative (which speaks of) a permanent victory after conflict. The masculine article ton (preceding "evil" = "the evil one") shows that the prince of darkness is the one defeated in this struggle, clearly stated as the devil in 1Jn 3:8,10 (cp Jn 8:44; Jn 13:2). H A
1 João 2:12-14
Robertson says the idea is that labor is an annoyance, bad, evil; Noun poneria) means evil as descriptive of a malignant pernicious character, a good description of Satan. Poneros also describes a determined, aggressive, and fierce evil that actively opposes God and all that is good and right and true! Evil one - 10x in the NAS (note concentration in First John) - Matt. 13:19; Matt. 13:38; Jn. 17:15; Eph. 6:16; 2 Thess. 3:3; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 3:12; 1 Jn. 5:18; 1 Jn. 5:19 Hiebert adds that John's use of the moniker (name/nickname) "the evil one" is a term for the devil which clearly "depicts his nature as vicious, injurious, and destructive. It describes him as utterly bad. While admittedly the devil uses men as his agents in his conflict with believers, the devil (diabolos), aided by his cohorts, is their real and persistent enemy (cf. Eph 6:10-12+). (1 John 2:7-17 Exposition) Henry Alford - the Evil One is he in whom, in whose power, the whole world lieth, 1Jn 5:19, Jn 12:31; Jn 14:30; John 16:11; the diabolos, who deceives from the beginning, Jn 8:44, 1 John 3:8; 1Jn 3:10; 1Jn 3:12; whose works Christ came into the world to destroy, 1 Jn 3:8. He is conquered once and for all, by those who have passed from darkness to light (Col 1:12-14, Acts 26:18), and from the power of Satan to God, to communion with the Father and the Son,1Jn 5:18. Whatever conflict remains for them afterwards, is with a baffled and conquered enemy: (1 John 2 - Greek Testament Critical Exegetical Commentary) It is interesting that we are told to flee (present imperative = enabled by the Holy Spirit to obey this command all of these commands) youthful lusts (2Ti 2:22+), flee (present imperative = enabled by the Spirit continually obey this command) immorality (1Cor 6:18+, cp Ge 39:11-12), flee (present imperative = enabled by the Spirit continually obey this command) idolatry (1Cor 10:14+, cp 1Jn 5:21+), flee (present imperative = enabled by the Spirit continually obey this command) from love of money (1Ti 6:10, 11+) but we are not told to flee from the devil but "Submit (aorist imperative = do this now, don't delay!) therefore to God. Resist (aorist imperative = do this now, don't delay!) the devil and he will flee from you." (Jas 4:7+) The word for resist in Greek means to set one's self against, to arrange in battle against. Anthistemi suggests vigorously opposing, bravely resisting, standing face-to-face against an adversary, standing your ground. Just as an antihistamine puts a block on histamine (often causing the symptoms of allergy to "flee"!), anthistemi tells us that with the authority and spiritual weapons granted to us we can withstand the evil one and his destructive demonic hordes. Even as Jesus stood against Satan in the wilderness temptation (Mt 4:1-11+), we too are to stand against him (in the strength of the Spirit of Jesus, not our strength!) Remember, before you can resist, you have to submit! Remember, before you can resist, you have to submit! Vine says that poneros is "not only evil (passively bad), but evilly disposed (actively harmful), whether in matters of false doctrine, or temptations in the moral sphere. The young men who are addressed have so far proved faithful, and have not yielded themselves to the corrupting influences around them."
1 João 2:24
Robertson - Do not be carried away by the new-fangled Gnostic teaching.
1 João 2:24
Robertson: This oneness with the Father Jesus had already stated (Jn 10:38) as shown by his “words” and his “works”. Cf. Jn 3:34; 5:19; 6:62.
1 João 2:24
Robertson: The Holy Spirit is marked by (truth) (genitive case), gives it, defends it (cf. Jn 1:17), in contrast to the spirit of error (1John 4:6).
1 João 2:24
Robertson: The only way to continue “clean” (pruned) and to bear fruit is to maintain vital spiritual connection with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Luke 22:31-32.). Blind complacency is a peril to the preacher. Of itself. As source (from itself) and apart from the vine (cf. Jn 17:17). Except it abide). Condition of third class with ean, negative mē, and present active (keep on abiding) subjunctive of menō. Same condition and tense in the application, “except ye abide in me.” NET Note: As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple… While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in Me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a Biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11) Leon
1 João 2:25-27
Robertson - Here “the promise” is explained to be “the life eternal” (1Jn 1:2+). In Acts 1:4+ the word is used for the coming of the Holy Spirit. Peter wrote about this - 2Pet 1:4+ For by these He has granted to us His precious and magnificent promises, in order that by them you might become partakers of [the] divine nature, having escaped the corruption that is in the world by lust. 2Pet 3:13-note But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Related Resources: Promise - Hastings' Dictionary of the Bible Holman Bible Dictionary Promise Hastings' Bible Dictionary Promise Hastings' NT Dictionary Promise (2) Promise Vines' Expository Dictionary Promise International Standard Bible Encyclopedia Promise McClintock and Strong's Bible Encyclopedia Promise Promises of God He Himself - "God is the Promiser, and His promises are made in Christ (cf. 2Co 1:20+)." (EGT) Certainly during His time on earth, Jesus Himself gave this promise (Jn 3:14-15, et al). Not an angel. Not an person, but God, Who is not a man that He should lie. It follows that this promise is fully and forever trustworthy! Do you believe you will live forever? Do you praise Him often (daily) for His precious and magnificent promise that you will live forever? This truth is too wonderful for words! Let's live in light of it. May this precious possession (of this truth) energize a worthy walk motivated by love and gratitude. Paul writes to Titus - "Paul, a bond-servant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope (certainty) of eternal life, which God, Who cannot lie ( "non-lying God"), promised long ages ago." (Titus 1:1-2+) THE LIFE THE ETERNAL Eternal (aionios) life (zoe) - Literally it reads "the life, the eternal," for emphasis. Yes, this refers to eternity future, but also refers to every saints present possession. We have eternal life today. Eternal life is in Jesus (1Jn 5:11) Who is in fact eternal life (1Jn 5:20). The promise of eternal life echoes Jesus' promises in the Gospel of John (Jn 3:14–15, 36; 4:14; 5:24; 6:40, 47; 8:51; 17:2; 20:31). THOUGHT - What would happen to our choices, our lifestyle, our marriages, etc, etc, if we truly grasp that what we do today will have an impact that reverberates throughout eternity?! (See 2Co 5:10+ and remember in that verse judgment is not for sin [Jn 19:30+ = Paid in Full] but to determine eternal rewards). Hiebert on Eternal (aionios) life (zoe) - It is truly life in the highest sense of the term, both quantitatively and qualitatively new. In saying that this promise of eternal life was made "to us" John again unites himself with his readers in the possession of this supreme blessing." (1 John Commentary) Danny Akin on eternal life - In the present the abiding presence of Jesus Christ and the Father give evidence that the power of sin and death has been defeated and that the believer has moved from the darkness into the light and now possesses eternal life. This defeat of sin and death in the cross and resurrection also secures a future eternal dwelling place with the Father and the Son in the kingdom of God. (See 1,2,3 John: An Exegetical and Theological Exposition) In John's Gospel, we note repeated promises of eternal life made by Jesus = John 3:14-15, 36; 4:14; 5:24; 6:40, 47; 10:28; 17:2-3. Eternal life (all occurrences of "eternal life")- 41x (all in the NT) = Matt 19:16, 29; 25:46; Mark 10:17, 30; Luke 10:25; 18:18, 30; John 3:15f, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2-3; Acts 13:46, 48; Rom 2:7; 5:21; 6:22f; Gal 6:8; 1 Tim 1:16; 6:12; Titus 1:2; 3:7; 1 John 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21 Steven Cole on eternal life - What could be greater! Apart from the gospel, we are all under God’s righteous condemnation because of our sins. We all face death and then judgment. The great news of the gospel is that God did not come to us and say, “Here are the rules and rituals that you must keep for all of your life, and then if you don’t commit a mortal sin, and you have enough relatives to pray and pay your way out of Purgatory, you might get into heaven!” That’s not good news! The good news is that God Himself promised us eternal life! Why turn to anything else? The fact that eternal life is God’s promise means that it is not something that we have to work for or deserve. You see this all through the gospel accounts of Jesus’ ministry. When they let the paralytic down through the roof on a stretcher in front of Jesus, He said to the man, “Son, your sins are forgiven” (Mark 2:5). What had the man done to deserve that? Absolutely nothing! It was a free gift! When the notoriously sinful woman wet Jesus’ feet with her tears and anointed them with perfume, even though her sins had been many (Luke 7:47), Jesus said, “Your sins have been forgiven” (Luke 7:48). He forgave them all! Or, when the guilty thief on the cross next to Jesus asked, “Jesus, remember me when You come in Your kingdom!” Jesus responded, “Truly I say to you, today you shall be with Me in Paradise” (Luke 23:42, 43). What could be greater news than that God promises eternal life as a free gift to any guilty sinner who will receive it by faith? If God promises eternal life apart from works, why turn to a system of religious bondage that cannot deliver eternal life even after a lifetime of striving after it? Apart from spiritual blindness and the pride that wants to take credit for salvation, there is no way to ex-plain why anyone turns to false religions to save them. The gospel alone proclaims (Rom. 4:5), “But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” (1 John 2:24-27 Avoiding Spiritual Deception) David Jackman on eternal life - Although we have learned that the full enjoyment of that life awaits us beyond this world, Isaac Watts was right to sing, ‘The men of grace have found glory begun below.’ (Ed: See below) Eternal life begins here and now as the Holy Spirit comes to take up residence within the born-again Christian, planting the life of God within the soul of man. We can know God, not just know about him. We enter a personal relationship with him through faith which unites us to God now and for ever. The future inheritance is already, in part, a present possession. But the way we remain in God, deepening our knowledge of and love for him, and becoming fruitful Christians, is by ensuring that his truth has the priority in our lives. We shall never outgrow the need of his Word as our daily diet, any more than we outgrow the need for daily food. But for most of us eating is not an end in itself; it is a means to live effectively through the day and get our work done. Its ease of preparation, flavor, appearance or even presentation matters less than that we swallow and digest what we need. (Borrow The message of John's letters : living in the love of God) Marching to Zion The men of grace have found, Glory begun below. Celestial fruits on earthly ground Celestial fruits on earthly ground From faith and hope may grow, From faith and hope may grow. Refrain We’re marching to Zion, Beautiful, beautiful Zion; We’re marching upward to Zion, The beautiful city of God. (Another Version) Related Resources Baker's Evangelical Dictionary of Biblical Theology (excellent summary) The divinely bestowed gift of blessedness in God's presence that endures without end. This relates especially to the quality of life in this age, and to both the quality and duration of life in the age to come....It denotes not only the length of time that God's favor extends to his people but also the quality of existence that they may enjoy as they worship and serve him. Eternal Life - Eternal Life - Holman Bible Dictionary CARM Theological Dictionary Eternal Life Easton's Bible Dictionary Eternal Life Holman Bible Dictionary Eternal Life Hastings' NT Dictionary Eternal Life (2) Eternal Life Morrish Bible Dictionary Life, Eternal Eternal Life McClintock and Strong's Bible Encyclopedia Eternal Life The Jewish Encyclopedia Eternal Life Promise (used only here in all of John's writings)(1860)(epaggelia/epangelia from epí = intensifies verbal meaning + aggéllo = to tell, declare) originally was primarily a legal term which referred to an announcement or declaration but in later Greek came to mean a declaration to do something with the implication of obligation to carry out what is stated (thus a promise or pledge). In the NT only used of the promises of God. In Acts Luke records this instructive passage -- "And we preach to you the good news of the promise made to the fathers, (Abraham, Isaac, Jacob to whom and through whom the Abrahamic Covenant passed) that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'THOU ART MY SON; TODAY I HAVE BEGOTTEN THEE.' (Acts 13:32-33) In Romans Paul speaks of the promise of the Abrahamic Covenant in Romans 4:14-17) In the present context the promise is the result of and blessing from all who have entered into covenant with God through faith in Jesus Christ. 1828 Webster's definition of Promise = In a general sense, a declaration, written or verbal made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act. The promise of a visit to my neighbor, gives him a right to expect it, and I am bound in honor and civility to perform the promise. Of such a promise human laws have no cognizance; but the fulfillment of it is one of the minor moralities, which civility kindness and Strict integrity require to be observed. Promise (verb) (1861) epaggello from epi = an intensifier of the verb + aggello = to tell, declare) means to proclaim, promise, declare, announce, claim (profess). Vine's Expository Dictionary - "to announce, proclaim," has in the NT the two meanings "to profess" and "to promise," each used in the Middle Voice; "to promise" (a) of "promises" of God, Acts 7:5 ; Romans 4:21 ; in Galatians 3:19 , Passive Voice; Titus 1:2 ; Hebrews 6:13 ; 10:23 ; 11:11 ; 12:26 ; James 1:12 ; 2:5 ; 1 John 2:25 ; (b) made by men, Mark 14:11 ; 2 Peter 2:19. Zodhiates - To proclaim as public announcements or decrees; hence to announce a message, summons, or a promise. In the Class. Gr., used more in the sense of announcing a summons, issuing a command. In the NT, used only in the mid. voice, epaggéllomai, as a deponent verb meaning basically to announce oneself, offer oneself for a responsibility or service. (Borrow The Complete Word Study Dictionary) Adrian Rogers - 1 John 2:25 In 1937, as the Golden Gate Bridge began to rise hundreds of feet above the icy, swirling waters of San Francisco Bay, the workmen were afraid for their lives. Some of them fell and drowned—twenty-three in all. So management decided to build a safety net underneath the workers at a cost of $100,000. But it ended up being a great saving, because the work went 25 percent faster and only ten more men fell from the bridge—each of them into the safety net. Why could these people work with so much more productivity? Because of their security! And that's the way it is in the Christian life Precious Promises Proven! This is the promise that He has promised us—eternal life. — 1 John 2:25 Today's Scripture : 1 John 2:24-3:3 A man makes some unusual markings in his Bible. Next to some verses he puts a P, next to others PP, and by others PPP. He explains, “A single P refers to a promise of God, PP to a precious promise, and PPP to a precious promise proven!” In his Bible study, he has found many promises, though he realizes not all apply to him (such as those given specifically to Israel). But promises that reveal God’s unchanging love for all believers are precious to him. The PPP verses contain promises that he has trusted God to keep, and God has proven that He is true to His Word. We too would benefit by discovering and believing God’s promises. These truths from 1 John will help us: We must first trust God’s promise to give us eternal life in Jesus (1Jn 2:25; 5:1) if we are to experience the benefits of the Lord’s promises to His children. The goal of His promises to us is to make us like His Son, Jesus Christ (1Jn 3:2-3). God’s Spirit lives within us and helps us to understand the promises of His Word (1Jn 2:27). O cleansing Word, O precious Word, Your promises are true; They give me grace to live like Christ; Their truths are fresh and new. —Anon. All of God's promises are backed by His wisdom, love, and power. QUESTION - What is eternal life? | GotQuestions.org ANSWER - When the Bible speaks of eternal life, it refers to a gift of God that comes only “through Jesus Christ our Lord” (Romans 6:23). This gift is in contrast to the “death” that is the natural result of sin. The gift of eternal life comes to those who believe in Jesus Christ, who is Himself “the resurrection and the life” (John 11:25). The fact that this life is “eternal” indicates that it is perpetual life—it goes on and on and on, with no end. It is a mistake, however, to view eternal life as simply an unending progression of years. A common New Testament word for “eternal” is aiónios, which carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time. For this reason, eternal life can be thought of as something that Christians experience now. Believers don’t have to “wait” for eternal life, because it’s not something that starts when they die. Rather, eternal life begins the moment a person exercises faith in Christ. It is our current possession. John 3:36 says, “Whoever believes in the Son has eternal life.” Note that the believer “has” (present tense) this life (the verb is present tense in the Greek, too). We find similar present-tense constructions in John 5:24 and John 6:47. The focus of eternal life is not on our future, but on our current standing in Christ. The Bible inextricably links eternal life with the Person of Jesus Christ. John 17:3 is an important passage in this regard, as Jesus prays, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here, Jesus equates “eternal life” with a knowledge of God and of the Son. There is no knowledge of God without the Son, for it is through the Son that the Father reveals Himself to the elect (John 17:6; 14:9). This life-giving knowledge of the Father and the Son is a true, personal knowledge, not just an academic awareness. There will be some on Judgment Day who had claimed to be followers of Christ but never really had a relationship with Him. To those false professors, Jesus will say, “I never knew you. Away from me, you evildoers!” (Matthew 7:23). The apostle Paul made it his goal to know the Lord, and he linked that knowledge to resurrection from the dead: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11). In the New Jerusalem, the apostle John sees a river flowing from “the throne of God and of the Lamb,” and “on each side of the river stood the tree of life. . . . And the leaves of the tree are for the healing of the nations” (Revelation 22:1–2). In Eden, we rebelled against God and were banished from the tree of life (Genesis 3:24). In the end, God graciously restores our access to the tree of life. This access is provided through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29). Right now, every sinner is invited to know Christ and to receive eternal life: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). How can you know that you have eternal life? First, confess your sin before God. Then accept God’s provision of a Savior on your behalf. “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). Jesus Christ, the Son of God, died for your sins, and He rose again the third day. Believe this good news; trust the Lord Jesus as your Savior, and you will be saved (Acts 16:31; Romans 10:9–10). John puts it so simply: “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:11–12). Related Resources: Do you have eternal life? How can it be said that we have everlasting life when we still die? What is eternal death? What is the biblical definition of life? What is the way of salvation? WORTH THE WAIT AND WORTH THE CONFLICT And this is what he promised us—eternal life. 1 JOHN 2:25 Studies show that all work and no rest make for a poor worker. And the promise of future rest for the Christian makes the struggle of this world easier to bear. Sin and sorrow, death and tears will all be left behind when the child of God goes to be with his heavenly Father. Thomas à Kempis shares this comforting glimpse of Christ’s perspective on life—a view only visible from the standpoint of eternity. WALK WITH THOMAS À KEMPIS “Do not be worn out by the labors which you have undertaken for my sake, and do not let tribulations ever cast you down. Instead, let my promise strengthen and comfort you under every circumstance. “I am well able to reward you above all measure and degree. You shall not toil here long, nor always be oppressed with griefs. A time will come when all labor and trouble will cease. “Labor faithfully in my vineyard; I will be thy recompense. Life everlasting is worth all these conflicts, and greater than these. Are not all plentiful labors to be endured for the sake of life eternal? “Lift your face therefore unto heaven; behold, I and all my saints with me—who in this world had great conflicts—are now comforted, now rejoicing, now secure, now at rest, and shall remain with me everlastingly in the kingdom of my Father.” WALK CLOSER TO GOD Two verses speak volumes about the benefits of eternal life: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). Get to know Jesus Christ, and you will spend an eternity getting to know God. (Closer Walk New Testament: New International Version) 1 John 2:26 These things I have written to you concerning those who are trying to deceive you. Greek: ταυτα εγραψα υμιν περι των πλανωντων υμας Amplified: I write this to you with reference to those who would deceive you [seduce and lead you astray].
1 João 2:25-27
Robertson - John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29).Jesus warned about men like these who would arise in the last days warning His disciples - “See to it that no one misleads (planao) you. For many will come in My name, saying, ‘I am the Christ,’ and will mislead (planao) many." (Matt 24:4-5+) Jackman adds that "The flourishing sects and cults of the late twentieth century have often gained impetus by deceiving and deluding uncertain Christians with their extravagant claims and clever theories (ED: I HAVE HEARD THAT MANY OF THE "CONVERTS" TO MORMONISM COME OUT OF BAPTIST CHURCHES WHICH WOULD PARALLEL 1Jn 2:19+). The remedy is not just 'truth' as an absolute, out there. It is also the experience of that Truth inwardly." (cp Heb 5:14+) (Borrow The message of John's letters : living in the love of God) When people have no theological depth and no vital experience of the Holy Spirit they are sitting ducks for the deceiver and the antichrist John Piper (after reading a publication of the Moonies in March, 1985) - What strikes me as I read these forthright denials of historic biblical Christianity (the atoning death of Jesus for our sins, the omniscience and sovereignty of God, the second coming of the Lord in glory)—what strikes me is the ease with which many people are deceived. Two things account for this: a lack of grounding in the Word of God and a lack of life in the Holy Spirit. Or to put it another way, when people have no theological depth and no vital experience of the Holy Spirit they are sitting ducks for the deceiver and the antichrist. 1 John 2:18–27 is written to a situation like ours, and the two things John strives for is a deeper rooting in the Word of God and a deeper experience of the Spirit of God. The Word of God and the Spirit of God are our only hope for stability in a world filled with antichrists. (1 John 2:18-27 Let What You Heard Abide in You) (Bolding added) Steven Cole gives an example of the deception (even in seminaries) - Take the error that believing in Christ for salvation does not include repenting of sin or submitting to Jesus as Lord. The man who taught the course on 1 John that I took in seminary (ED: Cole attended the highly respected Dallas Theological Seminary - DTS) is one of the leading proponents of this error (ED: SEE The Unusual and Disturbing Teachings of Zane Hodges WHO TAUGHT NT GREEK AND EXEGESIS AT DTS FROM 1959–1986). As a result of this teaching, there are thousands in evangelical churches who claim to be born again, but they habitually live in sin (ED: YOU MAY WANT TO READ THAT AGAIN - IF THEY LIVE HABITUALLY IN SIN THEY ARE NOT TRUE BELIEVERS BUT HAVE BELIEVED THE LIE! WOE!). They’ve been assured that because they received Christ, they are going to heaven. But as Paul describes such people (Titus 1:16+), “They (present tense - continually) profess (homologeo) to know God, BUT (A STRIKING TERM OF CONTRAST) by their deeds (ED NOTE: THEIR CONDUCT NEGATES THEIR CLAIM!) they deny (arneomai) Him, being detestable (bdekluktos from bdelusso = to emit a foul odor in turn from bdeo = to stink!) and disobedient (apeithes) and worthless (adokimos = REJECTED AFTER EXAMINATION!) for any good (GOD) deed.” They will be shocked when they stand before the Lord (Rev 20:11-15+) and hear Him say (Mt. 7:23+), “I never (absolutely never) KNEW (ginosko - personally, intimately like Mt 1:25KJV+) you; depart (command) from Me, you who practice (present tense = the general "direction" of these deceived souls is toward) lawlessness (1Jn 3:4+ defines lawlessness as "sin"!).” (1 John 2:24-27 Avoiding Spiritual Deception) Deceive (lead astray, mislead) (4105)(planao) from plane which describes "a wandering" and gives us our English word "planet") means literally made to wander and so to go (active sense) or be led (passive sense as of sheep in Mt 18:12-13) astray. Note that John is not saying the readers have already fallen prey to these predators. The purpose of these things written to the readers is to buttress them with Truth, the Word of God, always the best antidote for counterfeits. Remember Paul's clear warning - "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal life." (Gal 6:7-8+) Deceive in 1Jn 2:26 is present tense indicating this is the continual goal of these men, and the active voice indicates they are consciously choosing to mislead the readers of this letter. In John 7:12 some of the unbelieving Jews actually accused Jesus of leading "the multitude astray (planao)!" Woe! It will be better for Sodom and Gomorrah in the judgment then it will be for these souls! (Mt 11:23-24+) Planao - 39x in 37v - Mt 18:12f; 22:29; 24:4f, 11, 24; Mk 12:24, 27; 13:5f; Luke 21:8; John 7:12, 47; 1Cor 6:9; 15:33; Gal 6:7; 2Ti 3:13; Titus 3:3; Heb 3:10; 5:2; 11:38; Jas 1:16; 5:19; 1 Pet 2:25; 2 Pet 2:15; 1 John 1:8; 2:26; 3:7; Rev 2:20; 12:9; 13:14; 18:23; 19:20; 20:3, 8, 10 John used planao 3 times in this letter (see below for his 8 uses of planao in the Revelation)… 1 John 1:8+ If we say that we have no sin, we are deceiving ourselves, and the truth is not in us. 1 John 3:7+ Little children, let no one deceive (present imperative with a negative = Robertson explains - “let no one keep on leading you astray." Break the spell of any Gnostic charmer.) you; the one who practices (present tense = as the habit of their life = speaks of general direction NOT perfection!) righteousness is righteous (This begs a question - How can we discern if we are genuinely saved? What is the general direction of our life?), just as He is righteous; James Smith - THE SAFE LIFE 1 JOHN 2:26 “These things have I written unto you concerning them that seduce you,” or, “would lead you astray” (R.V.). 1. Heresy already at work (2:18, 19). “We know that it is the last hour” is R.V. rendering. These had gone astray doctrinally. 2. Yet believers are safe—guarded by the Holy Anointing (2:20–27). 3. That unction illuminates our minds, conveying knowledge (2:20). QUESTION -How can I recognize a false teacher / false prophet? | GotQuestions WATCH VIDEO ANSWER - Jesus warned us that “false Christs and false prophets” will come and will attempt to deceive even God’s elect (Matthew 24:23-27; see also 2 Peter 3:3 and Jude 17-18). The best way to guard yourself against falsehood and false teachers is to know the truth. To spot a counterfeit, study the real thing. Any believer who “correctly handles the word of truth” (2 Timothy 2:15) and who makes a careful study of the Bible can identify false doctrine. For example, a believer who has read the activities of the Father, Son, and Holy Spirit in Matthew 3:16-17 will immediately question any doctrine that denies the Trinity. Therefore, step one is to study the Bible and judge all teaching by what the Scripture says. Jesus said “a tree is recognized by its fruit” (Matthew 12:33). When looking for “fruit,” here are three specific tests to apply to any teacher to determine the accuracy of his or her teaching: 1) What does this teacher say about Jesus? In Matthew 16:15-16, Jesus asks, “Who do you say I am?” Peter answers, “You are the Christ, the Son of the living God,” and for this answer Peter is called “blessed.” In 2 John 9, we read, “Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.” In other words, Jesus Christ and His work of redemption is of utmost importance; beware of anyone who denies that Jesus is equal with God, who downplays Jesus’ sacrificial death, or who rejects Jesus’ humanity. First John 2:22 says, “Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist—he denies the Father and the Son.” 2) Does this teacher preach the gospel? The gospel is defined as the good news concerning Jesus’ death, burial, and resurrection, according to the Scriptures (1 Corinthians 15:1-4). As nice as they sound, the statements “God loves you,” “God wants us to feed the hungry,” and “God wants you to be wealthy” are not the complete message of the gospel. As Paul warns in Galatians 1:7, “Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.” No one, not even a great preacher, has the right to change the message that God gave us. “If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Galatians 1:9). 3) Does this teacher exhibit character qualities that glorify the Lord? Speaking of false teachers, Jude 11 says, “They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion.” In other words, a false teacher can be known by his pride (Cain’s rejection of God’s plan), greed (Balaam’s prophesying for money), and rebellion (Korah’s promotion of himself over Moses). Jesus said to beware of such people and that we would know them by their fruits (Matthew 7:15-20). For further study, review those books of the Bible that were written specifically to combat false teaching within the church: Galatians, 2 Peter, 1 John, 2 John, and Jude. It is often difficult to spot a false teacher/false prophet. Satan masquerades as an angel of light (2 Corinthians 11:14), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15). Only by being thoroughly familiar with the truth will we be able to recognize a counterfeit. Related Resources: Should we allow false teachers into our home? What does the Bible say about false prophets? | GotQuestions.org 1 John 2:27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him: Greek: kai humeis to chrisma o elabete (2PAAI) ap autou menei (3SPAI) en humin kai ou chreian echete (2PPAI) hina tis didaske (3SPAS) humas all os to autou chrisma didaskei (3SPAI) humas peri panton kai alethes estin (3SPAI) kai ouk estin (3SPAI) pseudos kai kathos edidaxen (3SAAI) humas menete (2PPAM) en auto Amplified: But as for you, the anointing (the sacred appointment, the unction) which you received from Him abides [permanently] in you; [so] then you have no need that anyone should instruct you. But just as His anointing teaches you concerning everything and is true and is no falsehood, so you must abide in (live in, never depart from) Him [being rooted in Him, knit to Him], just as [His anointing] has taught you [to do]. Barclay As for you, if that anointing which you have received from him remains in you, you have no need for anyone to teach you. But, as his anointing teaches you about all things and is true and is no lie, and as he has taught you, remain in him. Berkley (Modern Language): As for you, the anointing you have received from Him remains within you, and you stand in no need of teaching from anyone; but as His anointing instructs you about everything and is true and is no lie, so keep in union with Him just as it was taught you. ESV: But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him. HCSB: The anointing you received from Him remains in you, and you don’t need anyone to teach you. Instead, His anointing teaches you about all things and is true and is not a lie; just as He has taught you, remain in Him. KJV - But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. NET: Now as for you, the anointing that you received from him resides in you, and you have no need for anyone to teach you. But as his anointing teaches you about all things, it is true and is not a lie. Just as it has taught you, you reside in him. NIV: As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit--just as it has taught you, remain in him. NLT: But you have received the Holy Spirit, and he lives within you, so you don’t need anyone to teach you what is true. For the Spirit teaches you everything you need to know, and what he teaches is true—it is not a lie. So just as he has taught you, remain in fellowship with Christ.
1 João 2:28-29
Robertson comments - "Perfect passive participle of gennaō. This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness.) John 9:34 They answered him, "You were born entirely in sins, and are you teaching us?" So they put him out. NET Note: The disciples assumed that sin (regardless of who committed it) was the cause of the man's blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man's parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning. John 16:21 "Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. John 18:37 Therefore Pilate said to Him, "So You are a king?" Jesus answered, "You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice." Comment: The Incarnation was for this purpose. Acts 2:8 "And how is it that we each hear them in our own language to whichwe were born? Acts 7:8 "And He gave him the covenant of circumcision; and so Abrahambecame the father of Isaac, and circumcised him on the eighth day; and Isaac [became the father] of Jacob, and Jacob of the twelve patriarchs. 20 "It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father's home. 29 "At this remark, MOSES FLED AND BECAME AN ALIEN IN THE LAND OF MIDIAN, where he became the father of two sons. Acts 13:33 that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.' Acts 22:3 "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. 28 The commander answered, "I acquired this citizenship with a large sum of money." And Paul said, "But I was actually born a citizen." Romans 9:11 for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls, 1 Corinthians 4:15 For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel. Galatians 4:23 But the son by the bondwoman was born (perfect tense = stands on record) according to the flesh, and the son by the free woman through the promise. 24 This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. 29 But as at that time he who was born according to the flesh (natural descent) persecuted him who was born according to the Spirit, so it is now also. 2 Timothy 2:23 But refuse foolish and ignorant speculations, knowing that they produce (cause to happen with implication of the result of existing circumstances) quarrels. Philemon 1:10 I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, Hebrews 1:5 For to which of the angels did He ever say, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"? And again, "I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME"? Hebrews 5:5 So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"; Hebrews 11:12 Therefore there was born even of one man, and him as good as dead at that, as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND INNUMERABLE AS THE SAND WHICH IS BY THE SEASHORE. 23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict. 2 Peter 2:12 But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, Comment: Perfect tense emphasizes their continuing state as living like brute beasts. 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. 1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 5:1 Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him. 4 For whatever is born of God overcomes the world; and this is the victory that has overcome the world-- our faith. 18 We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him. Gennao - 187 verses in the Septuagint - Gen 4:18; Ge 5:3-4, Ge 5:6-7, 9-10, 12-13, 15-16, 18-19, 21-22, 25-26, 28, 30, 32;6:4, 10; 10:8, 13, 15, 24, 26; 11:10-12; 17:20; 22:23; 25:3, 19; Ge 46:20-21; 48:6; Ex 6:20; Lev 18:9; Nu 26:29, 58, 60; Dt 4:25; 28:41; 32:18; Jdg 11:1; Ruth 4:18-20; 2Sa 5:14; 2Kgs 20:18; 1Chr 1:10, 34; 2:3, 10-12, 17-18, 20, 22, 36-38, 44, 46, 48-49; 3:4; 4:2, 8, 11-12, 14, 17; 6:4-6; 7:15, 32; 8:1, 7-9, 11, 32-34, 36-37; 9:38-40, 42-43; 2Chr 11:21; 13:21; 24:3; Ezra 10:44; Neh 12:10-11; Job 3:3; 5:7; 38:21; 42:13, 17; Ps 2:7; Pr 8:25; 11:19; 17:17; 23:22; Eccl 4:14; 5:14; 6:3; Isa 1:2; 9:6; 39:7; 45:10; 49:21; 66:9; Jer 2:27; 16:2-3; Ezek 16:20; 18:10, 14; 21:30; 23:37; 31:6; 36:12; 47:22; Hos 5:7; 9:16; Zech 13:3, 5; Gennao is used often in the Septuagint to render yalad (יָלַד, 3205), “to bear, bring forth, beget, be delivered.” This verb occurs in all Semitic languages and in nearly all verbal forms. The noteworthy exception is biblical Aramaic. However, the Aramaic verb is well attested outside the Bible. The verb yalad occurs about 490 times in the Bible. One of the most notable uses of gennao in the Septuagint is in Isaiah 9:6 "For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called onderful Counselor, Mighty God, Eternal Father, Prince of Peace." In the messianic Psalms two familiar passages employ a form of gennaō in the Septuagint translation. Ps 2:7 (quoted in Acts 13:33 and Heb 1:5; 5:5) states, “Thou art my Son; Today have I begotten Thee.” There are numerous passages in the Septuagint where the translators used a form of gennao to express the idea of “begotten” (e.g., Genesis 5, the generations of Adam; Genesis 11, the generations of Shem, etc.). In Deuteronomy 32:18 the Lord is the “Rock Who begot” Israel, who gave Israel “birth” as a nation, a distinct people group (see similar idea in Isaiah 1:2 = "Sons I have reared" [Lxx = gennao = begotten]). We Know by Our Righteous Conduct Robert Neighbour "If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him" (I John 2:29). There are two things set forth in the Epistle of John concerning righteousness. 1. We know He is righteous. The Lord Jesus Christ was the righteous One. John says: "Let no one deceive you; He that doeth righteousness is righteous, even as He is righteous" (I John 3.7, 1911 Bible). John also says: "And ye know that He was manifested to take away our sins; and in Him is no sin" (I John 3:5). The Lord Jesus Christ stands before men and before God, unconvicted of sin. He is that "Holy One," who was born by the Holy Ghost of the virgin. He is the Lamb without spot, and without blemish. He is, and ever will remain, the sinless, impeccable, unimpeachable, righteous One. 2. "Ye know that he that doeth righteousness is born of Him" (I John 2:29). Here are two suggestions: (1) THE UTTER INABILITY OF THE ONE NOT BORN OF GOD, TO DO RIGHTEOUSNESS. This is a statement set forth everywhere in the Scriptures. The evil tree cannot bring forth good fruit; the bitter fountain cannot bring forth sweet water. "The heart is deceitful above all things, and desperately wicked" (Jer. 17:9). It cannot serve God; it cannot bring forth the things which please God. In proof of this, the lusts of the flesh are everywhere manifest. (2) THE POSSIBILITY OF ONE WHO IS BORN OF GOD, TO DO RIGHTEOUSNESS. The new birth is a real, and a practical accomplishment. It puts within man the possibility of a righteous life. This is true for two reasons: (a) It is possible because the new man is begotten of God and therefore he "after God is created in righteousness and true holiness" (Eph. 4:24). We have here the exemplification of an unfailing law, which has been, and always will be the deathblow to the evolutionary theory. The law is this: "Kind after its kind." "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3:6). That which is born of the flesh partakes of the nature of the flesh; that which is born of the Spirit partakes of the nature of the Spirit. Those born of the Spirit are holy, because the Spirit who begat them is holy. He that is created after God, is created in righteousness and the holiness of Truth; because God is righteous, and God is holy, and God is Truth. Kind begets its kind. (b) It is possible because the new man, created in righteousness and true holiness, is enforced by the Holy Spirit. The believer has two natures — the old and the new. The old nature is corrupt, according to deceitful lusts, and must therefore be put off or reckoned dead. The new man is holy, according to God, and should therefore be put on or reckoned alive. What the believer needs is power in his life to make possible the subduing of the old man, to make the old man powerless. What he needs is power to make the new man powerful. This is accomplished through the indwelling Holy Spirit. Thus it is that the fruit of the Spirit is "love, joy, peace," etc. We are ready now for our conclusion: We know we are born of God, if the new life, the righteousness of God, the fruit of the Spirit, is made manifest in our daily walk. This righteousness belongs exclusively to the new man and is utterly foreign to the old man and his deceitful lusts. Marks/Tests of a true Christian from 1 John 1 John 5:13 THESE THINGS I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. THESE THINGS: This phrase has reference to all that John has written in his letter. (The MacArthur Bible Commentary) TRUE CHRISTIAN I. DOCTRINAL TESTS 1. Scriptural views of SIN Confesses sin. 1 John 1:9 If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness. 2. Scriptural views of JESUS Believes Jesus is man. 1 John 4:2 This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God Believes Jesus is God. 1 John 4:15 If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. Believes Jesus is the Messiah. 1 John 5:1 Everyone who believes that Jesus is the Christ is born of God II. ETHICAL/MORAL TESTS 1. Obeys God Obeys/Keeps God's commands. 1 John 2:3 By this we know that we have come to know Him, if we keep His commandments. 1 John 3:24 The one who keeps His commandments abides in Him, and He in him. Does God's will. 1 John 2:17 the one who does the will of God lives forever. 2. Lives a righteous life (a life of holiness) Walks in the light. 1 John 1:7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. Walks as Jesus did. 1 John 2:6 Whoever claims to live in Him must walk as Jesus did. Practices righteousness. 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. 1 John 3:7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous Purifies himself. 1 John 3:3 And every one who has this hope fixed on Him purifies himself, just as He is pure. Does not practice sin. 1 John 3:9 No one who is born of God practices sin, because His seed abides in him 1 John 5:18 We know that anyone born of God does not continue to sin 3. Loves the brethren Loves the brethren. 1 John 2:10 The one who loves his brother abides in the Light 1 John 3:14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 4:12 if we love one another, God abides in us Meets his brother's needs. 1 John 3:17 But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Loves with actions and truth. 1 John 3:18 Dear children, let us not love with words or tongue but with actions and in truth. 4. Does not love the world Does not love the world. 1 John 2:15 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. Overcomes the world. 1 John 5:4 every one born of God overcomes the world. This is the victory that has overcome the world, even our faith. 5. Perseveres Remains with us. 1 John 2:19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us. Overcomes false teachers/teaching. 1 John 4:4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. Listens to God's people. 1 John 4:6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood. 6. Has the Holy Spirit 1 John 2:20 But you have an anointing from the Holy One, and all of you know the truth. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. FALSE CHRISTIAN/PROFESSOR I. DOCTRINAL TESTS 1. Unscriptural views of SIN Claims to be without sin. 1 John 1:8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 1 John 1:10 If we say that we have not sinned, we make Him a liar and His word is not in us. 2. Unscriptural views of JESUS Denies that Jesus is the Messiah. 1 John 2:22 Who is the liar but the one who denies that Jesus is the Christ? Denies Jesus. 1 John 2:23 Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. Does not believe testimony about Jesus. 1 John 4:3 every spirit that does not confess Jesus is not from God 1 John 5:10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. II. ETHICAL/MORAL TESTS 1. Does not obey God Does not do what Jesus commands. 1 John 2:4 The man who says, "I know him," but does not do what He commands is a liar, and the truth is not in him. 2. Lives a sinful life. Walks in the darkness. 1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth Practices sin. 1 John 3:6 No one who lives in him keeps on sinning. No one who continues to sin has either seen Him or known Him. 1 John 3:8 the one who practices sin is of the devil Does not practice righteousness. 1 John 3:10 By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. 3. Does not love the brethren Hates the brethren. 1 John 2:9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 1 John 2:11 But the one who hates his brother is in the darkness and walks in the darkness 1 John 3:15 Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 1 John 4:20 If anyone says, "I love God," yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. Does not love the brethren. 1 John 3:10 By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother. 1 John 3:14 We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 1 John 4:8 Whoever does not love does not know God, because God is love. Shows no mercy to needy brethren. 1 John 3:17 If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? 4. Loves the world Loves the world. 1 John 2:15 Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. Has worldly values. 1 John 4:5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 5. Does not persevere Abandons the brethren. 1 John 2:19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us. Does not listen to God's people. 1 John 4:6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. 6. Does not have the Holy Spirit 1 John 2:20 But you have an anointing from the Holy One, and all of you know the truth. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us. 1 John 3:24 And this is how we know that He lives in us: We know it by the Spirit He gave us.