1 João 5

1 João 5:18

Vernon McGee - This is another verse which makes me believe that the child of God can never be demon possessed. I believe that Christians can get to the place where they are oppressed by demons, but if they are actually demon possessed, I would question their salvation -- even though they may think that they are born again. Why? Because "greater is he that is in you, than he that is in the world" (1John 4:4). The Holy Spirit would not be dwelling where a demon was. (See also Can a Christian be demon possessed?) Technical note on born of God keeps him - The meaning of the phrase ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν (ho gennētheis ek tou theou tērei auton) in 5:18 is extraordinarily difficult. Again the author’s capacity for making obscure statements results in several possible meanings for this phrase: (1) “The fathering by God protects him [the Christian].” Here a textual variant for ὁ γεννηθείς (ἡ γέννησις, hē gennēsis) has suggested to some that the passive participle should be understood as a noun (“fathering” or perhaps “birth”), but the ms evidence is extremely slight (1505 1852 2138 latt [syh] bo). This almost certainly represents a scribal attempt to clarify an obscure phrase. (2) “The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely. (3) “The one fathered by God [the Christian] protects himself.” Again a textual problem is behind this alternative, since a number of mss (א Ac P Ψ 33 1739 𝔐) supply the reflexive pronoun ἐαυτόν (heauton) in place of αὐτόν in 5:18. On the basis of the external evidence this has a good possibility of being the original reading, but internal evidence favors αὐτόν as the more difficult reading, since ἑαυτόν may be explained as a scribal attempt at grammatical smoothness. From a logical standpoint, however, it is difficult to make much more sense out of ἑαυτόν; to say what “the Christian protects himself” means in the context is far from clear. (4) “The one fathered by God [the Christian] holds on to him [God].” This results in further awkwardness, because the third person pronoun (αὐτοῦ, autou) in the following clause must refer to the Christian, not God. Furthermore, although τηρέω (tēreō) can mean “hold on to” (BDAG 1002 s.v. 2.c), this is not a common meaning for the verb in Johannine usage, occurring elsewhere only in Rev 3:3. (5) “The one fathered by God [the Christian], he [God] protects him [the Christian].” This involves a pendant nominative construction (ὁ γεννηθεὶς ἐκ τοῦ θεοῦ) where a description of something within the clause is placed in the nominative case and moved forward ahead of the clause for emphatic reasons. This may be influenced by Semitic style; such a construction is also present in John 17:2 (“in order that everyone whom You have given to him, he may give to them eternal life”). This view is defended by K. Beyer (Semitische Syntax im Neuen Testament [SUNT], 1:216ff.) and appears to be the most probable in terms both of syntax and of sense. It makes God the protector of the Christian (rather than the Christian himself), which fits the context much better, and there is precedent in Johannine literature for such syntactical structure. Know (1492)(eido in the perfect tense = oida) means speaks not of experiential knowledge, but of absolute, beyond a shadow of a doubt knowledge. It means to know with a settled, absolute, intuitive knowledge. Eido/oida is distinguished from ginosko because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". Eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut. Generally speaking, eido/oida is not so much that which is known by experience as an intuitive insight that is drilled into one's heart. Eido/oida is knowledge that is characterized by assurance, something known with certainty. Eido/oida is an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. In sum, for believers eido/oida suggests Spirit given fullness of knowledge, absolute knowledge (that which is without a doubt), rather than a progress in knowledge (cp ginosko). EIDO IN JOHN'S EPISTLES - MOST USES (5) ARE FOUND IN CHAPTER 5 - 1 Jn. 2:11; 1 Jn. 2:20; 1 Jn. 2:21; 1 Jn. 2:29; 1 Jn. 3:2; 1 Jn. 3:5; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 5:13; 1 Jn. 5:15; 1 Jn. 5:18; 1 Jn. 5:19; 1 Jn. 5:20; 3 Jn. 1:12; Born (begotten, father of, conceived) (1080) gennao from genos = offspring, in turn from ginomai = to become) means to beget, to bring forth, to give birth, to procreate a descendant, to produce offspring, to generate. To beget Is spoken of men (Mt 1:2-16), whereas to bear is spoken of women. The passive voice means to be begotten or to be born. The most notable uses of gennao are in the description of Jesus' virgin birth in which He was supernaturally "conceived (gennao) in her (Mary) of the Holy Spirit." (Mt 1:20) and His subsequent supernatural resurrection in which He is described as "begotten (gennao)." (Acts 13:33). Gennao describes the commencement of life where previously none had existed. In fact most of the uses of gennao refer to biology (birth) but as noted some refer to spirituality (new birth). Gennao can refer literally to begetting or conceiving a child or figuratively to spiritually "begetting" a person, resulting in them finding new life when they are born again (Jn 3:3, 5) In a similar use Paul presents himself as the spiritual father of the Corinthians. (1Cor 4:15) Born (gennao - all uses are in the perfect tense) is found 10x in First John - 1Jn 2:29; 1Jn 3:9 (2x); 1Jn 4:7; 1Jn 5:1 (3x); 1Jn 5:4; 1Jn 5:18 (2x). In 1Jn 3:14 he uses another term "passed out of" (metabaino) death into life." Sins (264)(hamartano) literally means to miss the mark (and so not share in the prize). Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. 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. And ultimately, to err is to stray from God and/or His commandments. Keeps (5083)(tereo from teros - a guard or warden) means to keep an eye on, to keep watch over or or to attend carefully. The idea is guarding something which is in one’s possession (believers are God's possession - cp Titus 2:14+) watching as one would some precious thing. Jesus uses tereo in his "job description" of a genuine Christ follower (disciple) in Mt 28:20 ("teaching them to observe all that I commanded you"). Paul uses tereo in charging Timothy "in the presence of God, Who gives life to all things, and of Christ Jesus, Who testified the good confession before Pontius Pilate, that you keep (tereo) the commandment without stain or reproach until the appearing of our Lord Jesus Christ." (1Ti 6:13-14+) In some of Paul's last written communication he uses tereo when he says "I have fought the good fight, I have finished the course, I have kept (tereo) the faith." (2Ti 4:7+) James says "This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep (tereo) oneself unstained by the world." (James 1:27+) Jude commands believers "keep (tereo - aorist imperative = conveys a sense of urgency! Just do it! Don't delay!) yourselves in the love of God, waiting anxiously (prosdechomai) for the mercy of our Lord Jesus Christ to eternal life." (Jude 1:21+) Later James adds "whoever keeps (tereo) the whole law and yet stumbles in one point, he has become guilty of all." (James 2:10) In the Revelation John writes "Blessed is he who reads and those who hear the words of the prophecy, and heed (tereo in the present tense = as our general practice) the things which are written in it; for the time is near." (Revelation 1:3+, cp Rev 22:7+) Note that the blessing is not hearing the word but heeding (doing) the word (cp James 1:22+). God always blesses obedience! John writes "Here is the perseverance of the saints who keep (tereo in the present tense) the commandments of God and their faith in Jesus." (Revelation 14:12+) John uses tereo several times, some describing the marks of authentic Christianity (that we truly know Him) and once the condition of answered prayer… "And by this we know that we have come to know Him, if we keep (tereo in the present tense = as our general practice) His commandments." (1Jn 2:3+) "The one who says, "I have come to know Him," and does not keep keep (tereo in the present tense = as their general practice fails to guard) His commandments, is a liar, and the truth is not in him." (1Jn 2:4+) "but whoever keeps (tereo in the present tense = as one's habitual practice) His word, in him the love of God has truly been perfected. By this we know that we are in Him." (1Jn 2:5+) "and whatever we ask we receive from Him, because we keep (tereo in the present tense = as our general practice) His commandments and do the things that are pleasing in His sight. (1Jn 3:22+) "And the one who keeps (tereo in the present tense = as our general practice) His commandments abides in Him, and He in him. And we know by this that He abides in us, by the Spirit whom He has given us." (1Jn 3:24+) If you struggle with the doctrine of eternal security, take some time today and study John's uses of tereo which frequently are used in the description of a genuine follower of Christ. TEREO is translated continue(1), guard(1), guards(1), heed(2), heeds(1), held in custody(1), keep(27), keep watch over(1), keeping(1), keeping guard over(1), keeps(9), kept(12), kept in custody(3), observe(3), preserve(1), preserved(1), reserved(4), watching over(1). Jn 8:51,55, Jn 14:15, Jn 14:21, Jn 14:23, 24, Jn 15:10, 20, Jn 17:6], 1Jn 2:3, 4, 1Jn 3:22, 24, 1Jn 5:2, 1Jn 5:3, 6 in the Revelation Rev 1:3, Rev 2:26, Rev 3:3, Rev 3:8, Rev 3:10, Rev 12:17, Rev 14:12, Rev 22:7 Evil (wicked, bad) (4190) poneros from poneo = work or toil,