1 João 5
Kenneth Wuest · Citado em PreceptAustin
1 João 5:1
Wuest - Everyone who believes that Jesus is the Christ, out from God has been born and as a result is His child. And everyone who loves the One who begot, loves the one who has been begotten out from Him. YLT Every one who is believing that Jesus is the Christ, of God he hath been begotten, and every one who is loving Him who did beget, doth love also him who is begotten of Him: believes (is believing): 1Jn 2:22,23 4:2,14,15 Mt 16:16 Joh 1:12,13 6:69 Ac 8:37 Ro 10:9,10 is born: 1Jn 5:4 2:29 3:9 4:7 and whoever: 1Jn 2:10 3:14,17 4:20 Joh 15:23 Jas 1:18 1Pe 1:3,22,23 See comments on Born Again in John 3 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born (gennao - perfect tense) of Him. 1 John 3:9 No one who is born (gennao - perfect tense) of God practices sin, because His seed abides in him; and he cannot sin, because he is born (gennao - perfect tense) of God. 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born (gennao - perfect tense) of God and knows God. 1 John 5:1 Whoever believes that Jesus is the Christ is born (gennao - perfect tense) of God; and whoever loves the Father loves the child born (gennao - perfect tense) of Him. Young's Literal "Everyone who is believing (picks up the sense of the present tense) that Jesus is the Christ, of God he hath been begotten (gennao - perfect tense), and every one who is loving (picks up the sense of the present tense) Him who did beget (gennao - aorist tense), doth love also him who is begotten (gennao - perfect tense) of Him. (Comment - Young's translation while awkward is more literal and helps us see that believing is the result of having been born of God) 1 John 5:4 For whatever is born (gennao - perfect tense) of God overcomes the world; and this is the victory that has overcome the world–our faith. 1 John 5:18 We know that no one who is born (gennao - perfect tense) of God sins; but He who was born (gennao - perfect tense) of God keeps him and the evil one does not touch him. DO YOU HAVE THE BIRTHMARK? WHAT DO YOU BELIEVE ABOUT JESUS? Many who preach on 1 John 5:1 use it primarily as an evangelistic passage that clearly states how one is born again. While there is no doubt that the one who places their faith in Jesus the Christ will be born again, is evangelism really John's main intent? Or could this opening clause have another sense in context? Remember that 1Jn 5:13 states one of John's main purposes in this letter is that his readers might have assurance they have eternal life. As discussed below, a number of other writers and preachers see 1 John 5:1 as providing another "test" or evidence that one has truly been born again. I will leave it to your discernment to which is that the most accurate interpretation of this passage. And it is certainly possible that John intended a double sense as he seems to have done in some of his writing. Whoever believes (pisteuo - present tense - continues to believe) that Jesus (Iesous) is the Christ (Christos) is born (gennao - perfect tense, divine passive) of God - I will alert you that this first clause can be very confusing if you read it too quickly, which is exactly what I did which led me initially to misinterpret the meaning of believes in the present tense. I interpreted belief as the cause of being born again and not the result or evidence of one who has been born again. As explained below, the fact that one continues to believe (as indicated by the present tense) is actually evidence that they are genuine believers. "The tenses of the Greek verbs indicate that belief is the result, not the cause, of the new birth." (Barton p105) In other words, the only way a person would exhibit evidence of continuing belief is by have a supernatural Source (the indwelling Spirit) enabling them to continue to believe. Don't misunderstand what I am saying. I am not saying that belief does not save, because without question faith (belief) alone saves. However, the faith that saves is not alone, but gives evidence that it is genuine by bearing fruit or works as James calls it (See Jas 2:14-26+) Both John the Baptist and Jesus exhorted their hearers to bring forth fruit in keeping with repentance. If there is absolutely no (spiritual) fruit, this is strong presumptive evidence that there is not root (of genuine saving faith). In 1Jn 5:1 the "spiritual fruit" (so to speak) is the fact that an individual keeps on believing in Jesus. His/her continuing to believe in Jesus does not save him/her, but demonstrates that he/her is genuinely saved. To say it another way, continuing belief is a "work" that gives evidence one has truly been born again. Are you confused (see the comments by the experts below)? Clearly, John's major thrust in this first part of chapter 5 is to address the evidence that one is truly born of God or born of Him (1Jn 5:1, 4 and "children of God" 1Jn 5:2), as manifestations of this evidence in one's life will undergird their assurance of eternal life (1Jn 5:13). Note that born (gennao) is in the perfect tense signifying past completed action (that moment when one initially believed in Jesus and were born again by the Spirit) with continuing or ongoing effect which speaks of permanence of the (new) birth. "The emphasis is on the state or result that follows from the completed action. This present result is the effect of which the action in the past is the cause." (Storms) In other words, everyone God has saved in the past continues to give evidence of that fact in the present and in this context that evidence is they keep on "believing." Continuing activity of believing is the result, and therefore the evidence, of our past experience of new birth. John Stott explains that believes in the present tense "shows clearly that believing is the consequence, not the cause, of the new birth. Our present, continuing activity of believing is the result, and therefore the evidence, of our past experience of new birth by which we became and remain God’s children." (Borrow The Letters of John) There is no such thing as an “unbelieving believer.” John MacArthur agrees adding that "The point is that, contrary to Arminian theology, continual faith is the result of the new birth, not its cause. Christians do not keep themselves Born Again by believing, and lose their salvation if they stop believing. On the contrary, it is their perseverance in the faith that gives evidence that they have been born again. The faith that God grants in regeneration (Eph. 2:8+) is permanent, and cannot be lost. Nor, as some teach, can it die, for dead faith does not save (Jas 2:14–26+). There is no such thing as an “unbelieving believer.”....The primary mark of an overcomer involves the doctrinal test of believing the truth of the Christian faith. (SEE 1-3 John MacArthur New Testament Commentary - Page 177) “The Divine Begetting is the antecedent, not the consequent of the believing” -- Robert Law I Howard Marshall agrees with Stott and MacArthur writing that "Faith is thus a sign of the new birth (ED: NOTE HE DOES NOT SAY THE "CAUSE" BUT THE "RESULT" OF THE NEW BIRTH), just as love (1Jn 4:7) and doing what is right (1Jn 2:29; 3:9f.) are also indications that a person has been born of God. At the same time, however, faith is a condition of the new birth: “to all who received him, to those who believed in His Name, he gave the right to become children of God” (Jn. 1:12+). Here, however, John is not trying to show how a person experiences the new birth; his aim is rather to indicate the evidence which shows that a person stands in the continuing relationship of a child to God his Father: that evidence is that he holds to the true faith (ED: IN OTHER WORDS, CONTINUES TO BELIEVE AS EXPLAINED ABOVE) about Jesus. (Bolding added) (Borrow The Epistles of John - page 226) Regeneration precedes faith. - ESV Study Bible (See Grudem's Systematic Theology page 609) Steven
1 João 5:1
Wuest says agape "speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved." (Eerdmans Publishing - used by permission) AGAPAO USES BY JOHN - Jn. 3:16; Jn. 3:19; Jn. 3:35; Jn. 8:42; Jn. 10:17; Jn. 11:5; Jn. 12:43; Jn. 13:1; Jn. 13:23; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 14:23; Jn. 14:24; Jn. 14:28; Jn. 14:31; Jn. 15:9; Jn. 15:12; Jn. 15:17; Jn. 17:23; Jn. 17:24; Jn. 17:26; Jn. 19:26; Jn. 21:7; Jn. 21:15; Jn. 21:16; Jn. 21:20; 1 Jn. 2:10; 1 Jn. 2:15; 1 Jn. 3:10; 1 Jn. 3:11; 1 Jn. 3:14; 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1; Jude 1:1; Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9 JOHN PIPER SUMMARIZES JOHN'S EVIDENCE OF THE NEW BIRTH I think God wants the totality of this book to have its impact on us. It is dominated by the concern to give “tests of life” or effects and evidences of the new birth. He gives at least eleven evidences that we are born again. We could probably boil them all down to faith and love. But for now let’s let them stand the way he says them. (ED: See comments on Born Again) Here they are: 1. Those who are born of God keep his commandments. 1 John 2:3-4+: “By this we know that we have come to know him, if we keep his commandments. Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him.” 1 John 3:24+: “Whoever keeps his commandments abides in God, and God in him.” 2. Those who are born of God walk as Christ walked. 1 John 2:56+: “By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked.” 3. Those who are born of God don’t hate others but love them. 1 John 2:9+: “Whoever says he is in the light and hates his brother is still in darkness.” 1 John 3:14+: “We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.” 1 John 4:7-8+: “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.” 1 John 4:20+: “If anyone says, ‘I love God,’ and hates his brother, he is a liar.” 4. Those who are born of God don’t love the world. 1 John 2:15+: “If anyone loves the world, the love of the Father is not in him.” 5. Those who are born of God confess the Son and receive (have) him. 1 John 2:23+: “No one who denies the Son has the Father. Whoever confesses the Son has the Father also.” 1 John 4:15+: “Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.” 1 John 5:12+: “Whoever has the Son has life; whoever does not have the Son of God does not have life.” 6. Those who are born of God practice righteousness. 1 John 2:29+: “If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.” 7. Those who are born of God don’t make a practice of sinning. 1 John 3:6+: “No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him.” 1 John 3:910-+: “No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” 1 John 5:18+: “We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.” 8. Those who are born of God possess the Spirit of God. 1 John 3:24+: “By this we know that he abides in us, by the Spirit whom he has given us.” 1 John 4:13+: “By this we know that we abide in him and he in us, because he has given us of his Spirit.” 9. Those who are born of God listen submissively to the apostolic Word. 1 John 4:6+: “We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.” 10. Those who are born of God believe that Jesus is the Christ. (ED: THAT IS THEIR CONTINUING BELIEF IS EVIDENCE THAT THEIR BELIEF IS SAVING BELIEF) 1 John 5:1+: “Everyone who believes that Jesus is the Christ has been born of God.” 11. Those who are born of God overcome the world. 1 John 5:4+: “Everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.” Two Wrong Conclusions - One of the effects of all those “tests of life” is to overwhelm us with the sense that John may be saying: “If you’re born again, you’re perfect. If you’re born again you don’t sin at all. There is no defeat in the Christian life. There is only victory.” Another effect that these tests might have in our minds is to make us think we can loose our salvation. That is, we can be born again for a while and then begin to fail in these tests and die and lose the spiritual life that we were given in the new birth. Two Key Clarifications - John is very aware that his words could be taken in these two wrong ways. So he is explicit as any writer in the New Testament that this is not the case: Christians are not sinless, and born-again people cannot lose their spiritual life and be lost. He says in 1 John 1:8-10-+, “If we say we have no sin [present tense], we deceive ourselves, and the truth is not in us. If we confess our sins [present tense], he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.” So John is at pains to say that “walking in the light” (1Jn 1:7-+) does not mean walking flawlessly. It means that, when you stumble, the light of Christ causes you to see it and hate it and confess it and move forward with Christ. And John is just as jealous to make sure we don’t infer from these “tests of life” that we can be born again and then later lose our life and be lost. 1John 2:19-+ is one of the clearest statements in the Bible that there is another way to understand what happens when a person abandons the church. It says, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” Notice three things John says to protect us from misunderstanding. 1) Those who seemed to be born again and forsook the faith never were born again—they never were of us. “They went out from us, but they were not of us.” In other words, the explanation is not that they lost their new birth. They never had it. 2) Those who are truly born again (“of us”) will persevere to the end in faith. 1Jn 5:19b-+: “For if they had been of us, they would have continued with us.” Endurance is not the cause of the new birth. The new birth is the cause of endurance, and endurance is the evidence of new birth. 3) God often makes plain who the false Christians are in the church by their eventual rejection of the truth and the people of God. Verse 19c: “But they went out, that it might become plain that they all are not of us.” It became plain. And it often becomes plain today. (Everyone Who Has Been Born of God Overcomes the World) Steven Cole introduces his sermon on 1Jn 5:1ff with these thoughts - Pollster George Barna classifies the born-again as all who say “they have made a personal commitment to Jesus Christ that is still important in their life today,” and who also indicate that they “believe that when they die they will go to heaven because they have confessed their sins and accepted Jesus Christ as their Savior” (The Barna Update [3/5/2001], cited by Ron Sider, The Scandal of the Evangelical Conscience [Baker], p. 18). By those criteria, anywhere from 35 to 43 percent of the U.S. population claims to be born again. At first glance, those numbers might cause us to rejoice. But, as evangelical theologian Michael Horton (Beyond Culture Wars) laments, “Gallup and Barna hand us survey after survey demonstrating that evangelical Christians are as likely to embrace lifestyles every bit as hedonistic, materialistic, self-centered, and sexually immoral as the world in general” (Modern Reformation [May-June, 1993], cited by Sider, p. 13). Even among pastors, Leadership journal (Winter, 1988, p. 24) found that 20 percent viewed pornographic material at least once a month, and that was before the Internet was invented! Another survey from the same year found that only 64 percent of evangelical seminarians thought that watching pornographic movies is morally wrong (David Wells, Christianity Today [1/15/1988], p. 25). (ED: SOUNDS LIKE THEY HAVE EITHER NOT READ OR HAVE NOT TRULY BELIEVED JESUS' WARNING IN Mt 5:27-30+!) Jesus warned that there will be many who call Him “Lord” who even have done miracles in His name, but at the judgment He will say, “I never knew you; depart from Me, you who practice lawlessness” (Matt. 7:23+). In light of these things, we all need to be clear about whether we truly have been born again or not. COMMENT - This genre of commentary makes me favor interpreting 1Jn 5:1 as a test or an evidence that one has genuinely been born again. Continuing faith (aka perseverance) is evidence one is truly a new creation in Christ (2Co 5:17+). The vital signs of the new birth are faith in Jesus Christ, love for others, and obedience to God’s commandments. Cole goes on to comment "As the apostle John moves toward the conclusion of this letter, he brings together into one paragraph the three tests of authentic Christianity that he has repeated throughout the book. He does this to summarize and to show that these three tests are part of an interwoven fabric. They all depend on the new birth as their foundation. We may view them as three vital signs of the new birth. If a person has truly received new life from God, these vital signs will be evident. While they grow stronger over time, if there is no evidence of these signs, a person needs to examine whether or not he truly has been born again. John shows that…The vital signs of the new birth are faith in Jesus Christ, love for others, and obedience to God’s commandments. THE NEW BIRTH: ITS EVIDENCES AND RESULTS 1 JOHN The Apostle John does not point out in this Epistle how regeneration can take place, because that he had already done in his Gospel, particularly John 1:12, 13+, and the whole of chapter 3. Here in his Epistle he points out the proofs whereby we may know we are born from above. I. Faith is both the condition and the proof of regeneration. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1+). II. Love. “Every one that loveth is born of God” (1 John 4:7+). III. Life. “Whosoever is born of God doth not commit (margin, “practice”) sin; or as W., “No one who is a child of God is habitually guilty of sin” (1 John 3:9+). This is to say, one of the clearest proofs of the new birth is to be found in the fact that a new life is begun. Not a life of sin as before, but a life of victory—there may be, there usually is, especially in the early days, lapses into sin, but not a life of sin. By and by we learn the secret of full victory. IV. Overcomes. “For whosoever is born of God overcometh the world” (1 John 5:4+). V. Kept. “We know that whosoever is born of God sinneth not, but He that was begotten of God (i.e., the Lord Jesus) keepeth him” (1 John 5:18+, R.V.). The begotten one is kept by the only Begotten of the Father. And the result? VI. Holiness. Personal holiness. “Every one that doeth righteousness is born of Him” (1 John 2:29+). (James Smith - Handfuls on Purpose) A Family Thing - When I was growing up, I often heard my pastor read the Ten Commandments and our Lord’s command to love God with our whole being and our neighbor as ourselves. I knew I didn’t fully live up to those demands, but I took them seriously. As an 8-year-old, I felt sadness when a 6-year-old neighbor boy in a non-Christian family died. But I also felt guilt because I was not as sad as I would have been if this had happened to one of my brothers. And still today, even though my brothers and I all have our own families who come first in our lives, we still take a keen interest in one another. Love is an attitude, love is a prayer, For a soul in sorrow, a heart in despair; Love is good will for the gain of another, Love suffers long with the fault of a brother. —Anon. We show our love for God when we love His family. J. C. Philpot. Daily Portions "Everyone who loves the Father loves his child as well." –1 John 5:1 Where there is love to Jesus, there will be love to those who are his by redemption, his by regeneration, and his by personal possession. The more, also, that we see and the more that we know of the beauty and blessedness of the Lord of life and glory, the more we shall love his image as we behold it visibly marked in his dear people, and the more we shall cleave to them as being Christ's with tender affection. It is our dim, scanty, and imperfect knowledge of God the Father in his eternal love; and of the Lord Jesus Christ in his grace and glory, which leaves us so often cold, lifeless, and dead in our affections towards him; and with the declension of love towards the Head comes on decay of love towards his members. If there were more blessed revelations to our soul of the Person and work, grace and glory, beauty and blessedness of the Lord Jesus Christ, it is impossible but that we would more and more warmly and tenderly fall in love with him; for he is the most glorious object that the eyes of faith can see. He fills heaven with the resplendent beams of his glorious majesty; and has ravished the hearts of thousands of his dear family upon earth by the manifestations of his bleeding, dying love. So that if we love him not, it is because we know him not. If, then, to those who know him he makes himself precious, it is evident that just in proportion to our personal, spiritual, experimental knowledge of him will be our love to him. -- J. C. Philpot. Daily Portions The Right Answer "Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him"— 1 John 5:1 When Jesus asked a question, it was not because He didn’t know the answer. You can be sure He was making a point. Jesus and His disciples were in Caesarea Philippi, away from their own territory. It was a place of idolatry and oppression—a threatening place both politically and spiritually. In this environment, Jesus posed two important questions about the perception of His identity. He wasn’t interested in His popularity rating. He wanted His followers to be sure about the One they were following. Today our culture is just as hostile and opposed to Jesus as when He first asked the question: “Who do men say that I, the Son of Man, am?” (Matthew 16:13). As in Jesus’ day, people offer a long list of inadequate and incorrect ideas about Jesus, ranging from “just a good teacher” all the way to “divisive” and “intolerant.” The real question was and continues to be: “Who do you say that I am?” (Matthew 16:15). Peter boldly declared, “You are the Christ, the Son of the living God” (Matthew 16:16). Jesus said that Peter’s accurate confession was a God-given insight and that he was blessed because of his declaration (Matthew 16:17). Join Peter in confessing that Jesus is your Savior. Your life will be bolstered and blessed. Joe Stowell O receive Him today who so loved you That He died on the cross for your sin; O believe Him and open your heart’s door, Let the Savior who loves you come in. —Anon. Whoever believes that Jesus is the Christ is born of God. —1 John 5:1 C H
1 João 5:1
Wuest - The Cerinthian Gnostics denied the identity of Jesus and the Christ. That is, they denied that the individual whom the Christian Church knew by the name “Jesus” was also the Christ. The word “Christ” is the English spelling of the Greek word Christos which means “the anointed one.” But the predicted Anointed One was to be God-incarnate, virgin-born into the human race (Isa 7:14, cp Ps 2:2, Da 9:25, Da 9:26). Thus, the incarnation is in view here. But this belief is not a mere intellectual assent to the fact of the incarnation, but a heart acceptance of all that it implied in its purpose, the substitutionary death of the Incarnate One for sinners, thus making a way of salvation in which God could bestow mercy on the basis of justice satisfied. That person, John says, and he uses the perfect tense here, has been born of God and as a result is a child of God. (Eerdmans Publishing - used by permission) BORN OF GOD Is born (gennao - perfect tense, divine passive) of God (NET = fathered by God) - Once a baby is born it cannot be "unborn!" (i.e., assuming it is a real baby and not a manufactured baby made to look like the real thing). Once you are born, you are born! So just as in physical birth, so too in spiritual birth a new born believer cannot be unborn and will cease believing! Stated another way, he or she cannot lose their salvation (new birth)! And just as a physical baby is born into a family, so too believers are born into a family, the family of God (Jn 1:12-13+). And as a newborn baby has characteristic features of its parents, spiritually new born babes have characteristics of their heavenly Father (cp 2Pe 1:4+). In context, he or she is born with a desire to love the Father and love the children in His family. Wuest adds that born in the perfect tense signifies that "The relationship between God and the believer as Father and child is a permanent one." (Eerdmans Publishing - used by permission) THOUGHT - Notice that even the perfect tense of the verb born supports the doctrine of eternal security! Once saved, always saved! The caveat is one must be genuinely saved! Asking Jesus into one's heart and living the rest of your life like the devil is absolutely not evidence of genuine salvation contrary to what some evangelical scholars write! Do not be deceived, dear reader! "Everyone God has saved in the past continues to give evidence of that fact in the present." -- John MacArthur Steven Cole makes a good point writing that "We live in a culture which has taken some biblical words and used them in a way that redefines and cheapens them so that they no longer mean what the Bible means. But then they seep back into the vocabulary of Christians with their devalued meaning. Take the term “Born Again.” The media uses it to describe anyone who makes a comeback or gets a fresh start in life. A baseball team that has been in the cellar and suddenly starts winning is called “the born again” Dodgers. Chrysler under Lee Iacocca was a “born again” corporation. And so it’s not surprising when over 50 percent of Americans say that they’re “born again Christians.” They mean that they had some sort of religious or emotional experience that resulted in a fresh start in life. It may have involved praying to Jesus or “inviting Him into their hearts.” But in most cases, they have no idea what the Bible means by being born again. (Vital Signs of the New Birth) THOSE BORN OF GOD TRULY LOVE And whoever loves (agapao - present tense) the Father (pater) loves (agapao - present tense) the child born (gennao - perfect tense of Him - Loves is in the present tense (and active voice calling for a decision of our will - we are not robots) which speaks of one's habitual choice to practice loving others. The test of true love for God (it's easy to say "I love You Lord") is whether we love the children of God, our Christian brethren (it's more difficult to show we truly love God by loving others, who are sometimes not the most lovable, humanly speaking). Virtually all the modern translations miss the second use of gennao in this verse, Young's Literal picking it up as "loving Him Who did beget (gennao - aorist tense = at a point in time He birthed us!)." This is incredibly beautiful, for in the every sense, God is truly our Father (and for one who had 2 derelict fathers this is amazing love indeed!) Those whose lives are not characterized by love for others are not Christians, no matter what they claim. John
1 João 5:2
Wuest says agape "speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved." (Eerdmans Publishing - used by permission) AGAPAO USES BY JOHN - Jn. 3:16; Jn. 3:19; Jn. 3:35; Jn. 8:42; Jn. 10:17; Jn. 11:5; Jn. 12:43; Jn. 13:1; Jn. 13:23; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 14:23; Jn. 14:24; Jn. 14:28; Jn. 14:31; Jn. 15:9; Jn. 15:12; Jn. 15:17; Jn. 17:23; Jn. 17:24; Jn. 17:26; Jn. 19:26; Jn. 21:7; Jn. 21:15; Jn. 21:16; Jn. 21:20; 1 Jn. 2:10; 1 Jn. 2:15; 1 Jn. 3:10; 1 Jn. 3:11; 1 Jn. 3:14; 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1; Jude 1:1; Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9 Paul like John also frequently commented on love of saints for their brethren - Ephesians 1:15-16-note For this reason I too, having heard of the faith in the Lord Jesus which [exists] among you, and your love for all the saints, do not cease giving thanks for you, while making mention [of you] in my prayers; Colossians 1:3-4-note We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and the love which you have for all the saints; 1Thessalonians 1:3-note constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father Observe (4160)(poieo) means we perform or do God's commandments with the present tense speaking of this as one's lifestyle and conveys the idea of accomplishing, carrying out or practicing God's commandments. Be careful. Do not try to obey "legalistically" or you will become very frustrated. Law and grace are like oil and water. They don't mix! Jettison self reliance and lean on the Spirit's provision of grace to do supernaturally what is absolutely impossible naturally! Supernatural fruit requires a supernatural Source! Note that the older manuscript used for the KJV, the Textus Receptus, has the verb tereo not poieo, the latter being in more modern Greek manuscripts (Nestle-Aland). The modern manuscripts do have tereo in 1Jn 5:3, this verb conveying the sense of keeping watch over or guarding. MacArthur distinguishes these two verbs noting that "poieo refers to action, tereo to the heart attitude that prompts obedience." Most of the other mentions by John of love shown by keeping His commandments use the verb tereo. (Jn 14:15, 21, 23, 24, Jn 15:10, 20 Commandments (instruction, order, requirement)(1785) entole rom 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. Commandments are those given by our Lord either personally while on earth or through His apostles in the New Testament Books. Of the 67 uses, all but three (Lk 15:29; Col 4:10; Titus 1:14) refer specifically to divine commandments. 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). In 14 passages entole is associated with 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). Ralph Martin - The word commandment (entole) is featured prominently in both 1 John and 2 John (1 Jn 2:3, 4, 7, 8; 1Jn 3:22, 23, 24; 1Jn 4:21; 1Jn 5:2–3; 2 Jn 4, 5, 6), and in every case it appears that the commandments of God rather than Jesus are intended (see esp. 1 Jn 5:2–3; 2 Jn 4). John teaches that those who truly know God keep his commandments (1 Jn 2:3–4). (Dictionary of the later New Testament and its developments). Commandment (Webster) - a law, edict, or statute; authoritative directive; a mandate; an order or injunction given by authority; charge; precept. ENTOLE USES BY JOHN - Jn. 10:18; Jn. 11:57; Jn. 12:49; Jn. 12:50; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 15:10; Jn. 15:12;1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:7; 1 Jn. 2:8; 1 Jn. 3:22; 1 Jn. 3:23; 1 Jn. 3:24; 1 Jn. 4:21; 1 Jn. 5:2; 1 Jn. 5:3; 2 Jn. 1:4; 2 Jn. 1:5; 2 Jn. 1:6; Rev. 12:17; Rev. 14:12 Children (5043) (teknon [4x 1Jn = 1Jn 3:1, 2, 10; 5:2] from tikto = to bring forth or bear children ) literally refers to those who are "born ones" and in the plural (tekna) refers to descendants, posterity or children, those viewed in relation to their parents or family. Here teknon is used figuratively to refer to those who have by grace through faith been born (by the Spirit - Jn 3:5, 6, 7, 8, Ep 2:8, 9-note) spiritually (Jn 1:12). How can we be certain we are children of the Living God? (See 1Jn 2:29, 3:7, 9, 10, 5:2, et al - (present tense = as one's general lifestyle!) The Holy Spirit bears testimony to our human spirit that we are children of God, and our Spirit-energized spirit thus joins the Holy Spirit in a joint-testimony to that fact (Ro 8:16, 17+) Note that children (teknon) occurs while the related word "little children" (teknion) occurs in 1Jn 2:1, 2:12, 2:28, 3:7, 4:4, 5:21. J I Packer - 1 JOHN 5:2 Love is to be directed by law. God, our maker and redeemer, has revealed the unchanging pattern of response that He requires, and that man needs if he is to be truly himself. The pattern is both an expression of God’s own moral character—an indication of what He approves and disapproves—and a clue to man about his own nature and that of his neighbor. By adhering to the pattern, we express and further our own true humanness on the one hand and true love for our neighbor on the other. Our fellow man is always something of an enigma to ourselves, but our Maker, who knows our true nature and needs, has told us how we are to do ourselves and each other real good. So love and law keeping are mutually entailed. Jerry Bridges - THE ACCEPTABLE MOTIVE (See Holiness Day by Day: Transformational Thoughts) We love God and obey his commandments. (1 JOHN 5:2) Although obedience is the primary way we express love to God, it’s not the same as love. Love is essentially a motive. “Love is a verb, not a feeling,” the saying goes. Indeed, Jesus said we’re to love our enemies (Matthew 5:44). In another sense, however, love is not a verb but the motive that prompts and guides other verbs—certain actions. I love my enemies first by forgiving them for their harmful actions toward me, then by seeking their welfare in appropriate ways. Love needs other verbs to give it hands and feet. This can be seen in 1 Corinthians 13 where Paul used love as a noun, the subject of a whole list of action statements: Love is patient, love is kind, it does not envy, it does not boast, and so on. The converse truth is that love gives validity to my actions and makes them acceptable to God. I can seek my enemies’ welfare so they won’t harm me again. That’s manipulation, not love. It’s looking out for my welfare under the guise of looking out for theirs. Love for God is the only acceptable motive for obeying Him. This love may express itself in reverence for Him and a desire to please Him, but those expressions must spring from love. Without love, my apparent obedience may be essentially self-serving. I may fear God’s punishment or His withholding of blessing, or I may conform to a certain standard of conduct because I want to fit in with the Christian culture around me. I might even obey simply because I have a compliant temperament. All these motives may result in outward obedience, but not obedience from the heart. Only conduct arising from love is worthy of the name obedience. Johnny Hunt - JOHN 5:2, 3 Most people have little knowledge of any language other than their own. That’s why it is difficult to comprehend the abilities of a person such as the eighteenth-century Italian linguist Mezzofanti. He was fluent in 114 languages and dialects. We certainly admire men of great knowledge. But we as Christians know one language that stands above all others: the language of love. It is essential for communicating the gospel. It is our responsibility to share our knowledge of the Savior, but if we fail to demonstrate care and compassion, we are wasting our breath. In his book Dropping Your Guard, Charles Swindoll told an alarming true story: “It concerned a man who had been walking along a pier when suddenly he tripped over a rope and fell into the cold, deep waters of that ocean bay. He came up sputtering, screaming for help, then sank beneath the surface. For some reason he was unable to swim or stay afloat. His friends heard his faint cries in the distance, but they were too far away to rescue him. But within only a few yards was a young man lounging on a deck chair, sunbathing. Not only could the sunbather hear the drowning man plead, ‘Help, I can’t swim,’ but he was also an excellent swimmer. The tragedy is that he did nothing. He only turned his head to watch indifferently as the man finally sank and drowned.” (Borrow Dropping your guard) This is a sorrowful picture of believers casually watching the unsaved sink into a Christ-less eternity. We know that Jesus is the only way to life! May we have a love that will reach out to those around us who are dying in sin. LOVING GOD OBEYING GOD Scripture repeatedly links love of God with obedience to God. Has the modern evangelical church missed this basic truth? I sometimes wonder. And by the way, to reiterate, the only way to obey God's commandments, is to dependent on the Spirit's enabling power (cp Ro 8:13, Phil 2:12, Phil 2:13). To try to obey in our own power is to become a modern day "Pharisee!" Exodus 20:6 but showing lovingkindness to thousands, to those who love Me and keep (Septuagint = phulasso in the present tense) My commandments. Deuteronomy 5:10 but showing lovingkindness to thousands, to those who love Me and keep (Septuagint = phulasso in the present tense) My commandments. Deuteronomy 7:9 “Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep (Septuagint = phulasso in the present tense) His commandments; Deuteronomy 10:12-13 “And now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, 13 [and] to keep (Septuagint = phulasso in the present tense) the LORD’s commandments and His statutes which I am commanding you today for your good? Daniel 9:4 And I prayed to the LORD my God and confessed and said, “Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep (Septuagint = phulasso in the present tense) His commandments, Matthew 12:47-50 And someone said to Him, “Behold, Your mother and Your brothers are standing outside seeking to speak to You.” 48 But He answered the one who was telling Him and said, “Who is My mother and who are My brothers?” 49 And stretching out His hand toward His disciples, He said, “Behold, My mother and My brothers! 50 “For whoever does the will of My Father who is in heaven, he is My brother and sister and mother.” John 14:15 “If you love Me, you will keep My commandments. John 14:21-24 “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him.” 22 Judas (not Iscariot) *said to Him, “Lord, what then has happened that You are going to disclose Yourself to us, and not to the world?” 23 Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him. 24“He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me. John 15:10; 14 “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments, and abide in His love. 14 “You are My friends, if you do what I command you. 1 John 2:3-6 By this we know that we have come to know Him, if we keep His commandments. 4 The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him; 5 but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6 the one who says he abides in Him ought himself to walk in the same manner as He walked (How did Jesus walk - in obedience to His Father! cp Jn 15:10). 2 John 1:6 And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it.
1 João 5:2
Wuest - In this we know experientially that we are habitually loving the born-ones of God, whenever God we are habitually loving and His commandments are habitually guarding and observing with solicitous care. 1 Jn 3:22-24, 4:21 John 13:34,35 Jn 15:17 1 John 5 Resources - Multiple Sermons and Commentaries HORIZONTAL AND VERTICAL AGAPE By this we know (ginosko - present tense) that we love (agapao - present tense) the children (teknon) of God (theos) - By what (en touto)? By what follows, by observing God's commandments. Know is in the present tense signifying that we continually know or we have the constant experience of knowing we love God's children. Earlier John had written that love was a mark that one is truly born again - "We know that we have passed out of death into life (regeneration, cp Jn 5:24+), because we love the brethren. He who does not love abides in death." (1Jn 3:14+) Lack of agape love is a mark of a person who has never been born again. We love (agapao - present tense - as the general habit of our life) the children (teknon - born ones) of God (theos) speaks of horizontal spirituality and is intimately connected with vertical spirituality (we love God). Horizontal agape love is only possible because of vertical agape love (Ro 5:5+, Gal 5:22+). This love is expressed best in actions not emotions (1Jn 3:17,18+). We don't just say we love them, we show we love them. Our life matches our lips! And remember that not only do we know but others know for Jesus said "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another.” (Jn 13:34-35+) At the end of chapter 4 John gave a similar teaching writing that "If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God Whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also." (1Jn 4:20-21+) By this (en touto) is used most frequently in the NT by John and by him most often in First John - John 9:30; 13:35; 15:8; 16:30; 1Jn 2:3, 4, 5 (twice); 1Jn 3:10, 16, 19, 24; 1Jn 4:2, 9-10, 13, 17; 1Jn 5:2 When we love (agapao - present tense) God (theos) and observe (poieo - present tense not perfectly but habitually keep) His commandments (entole) - What proves that we really love the children of God? When we love God and keep His commandments. Since the false teachers do not obey God (e.g., 1Jn 1:6-2:2+), their boasts about love are invalid (1Jn 4:20+). Notice that we can say we love God, but here John links what we say with what we do (cp 1Jn 3:18+). If we say we love God and do not keep His commandments we are deceiving ourselves (cf Jas 1:22-24+). We show we love God by keeping His commandments. Faith is the foot of the soul by which it can march along the road of the commandments. -- C H Spurgeon Jesus issues the following command to His disciples in some of His last words before He dies “This I command you, that you love (present tense = keep on loving) one another." (Jn 15:17+) The only way a believer can keep on loving with self-less love is by continual reliance on (and filling by or control by) the Holy Spirit, Whose fruit is supernatural love (Gal 5:22+). Don't try to love others in your own ("Old Man") strength because you will fail and become frustrated. The only way to love like Jesus loved others is by relying on the same power source that Jesus relied upon, the Holy Spirit (cp Lk 4:14, 18-19, Acts 10:37-38 - see article on Walking Like Jesus Walked!). Divine love on the part of a saint for his brother in Christ is shown when that saint observes the commandments of God. Why so? Because obedience to the commandments puts that saint in right relationship to his Christian brother, which results in his acting in a loving manner toward that Christian. The converse also is true, namely, when a saint disobeys God’s commandments, he is acting in an unloving way toward his fellow-saint and he is fooling himself thinking he can love his brother unconditionally and sacrificially. THOUGHT - This truth seems to be so critical in the setting of the closest of all human interpersonal relationships, a husband and wife. If for example the husband is living in sin, in direct disobedience to God's commands, there is no way he can be loving his wife with that precious unconditional, sacrificial, death-to-self love that God commands husbands to practice continually (Eph 5:25+). How important then is it for husbands to go quickly to the throne of grace (Heb 4:16) to confess, repent, receive merciful forgiveness for their sins and the grace necessary to live the transformed supernatural life they are called to live as God fearing husbands (1Jn 1:9)! Wow! That is a convicting truth!!! And OH how deceived we are when we as husbands think that we can "toy" with sin as if in a vacuum and not affect EVERY interpersonal relationship we have! Look at the result of Jonah's defiant disobedience to God's clearly revealed will. His sin placed an entire shipload of pagan sailors in mortal danger (Jonah 1:4,14)! Daniel Akin - Obeying God’s commandments sets us free, it does not enslave. His commandments are a blessing because they free me to live not as I want, but as I ought, as I should. (ED: REAL FREEDOM IS NOT THE RIGHT TO DO AS YOU PLEASE, BUT THE POWER TO DO AS YOU SHOULD -- AND TO PLEASE YOUR FATHER!) Bruce Barton - Just as believers’ love for their brothers and sisters is the sign and test of their love for God, so their love for God (tested by obedience, 1Jn 5:3) is the only basis of their love for Christian brothers and sisters. John was not contradicting what he had written in 1Jn 4:20–21; rather, he was insisting that love for God and love for fellow believers cannot be separated. Christians cannot love God without loving their brothers and sisters in Christ; they can know that they love God, as well as other believers, if they are obeying him. John first urged the effect (love for others); now he urged the cause (love for God). (See 1, 2, & 3 John - Page 106) John
1 João 5:2
Wuest - Love (agape, divine love) on the part of a saint for his brother in Christ is shown when that saint observes the commandments of God, for obedience to the commandments puts that saint in right relationship to his brother Christian, which relationship results in his acting in a loving manner toward that Christian. The converse also is true, namely, when a saint disobeys God’s commandments, he is acting in an unloving way toward his fellow-saint. (Eerdmans Publishing - used by permission) “If love to men proves the worth of our love to God, love to God proves the worth of our love to men” -- G G Findley Williamson - Love is by nature reciprocal. It originates in God, because “God is love” (1Jn 4:8, 16). It circles back to the Creator, as believers worship him and love others (1Jn 4:19–21). The evidence that one truly loves God is demonstrated in carrying out (lit. doing) His commands. (NBBC, 1, 2, & 3 John- A Commentary in the Wesleyan Tradition) No doubt the author holds that love to God and love to man are so inseparable that the presence of either is evidence of the other. -- C H Dodd The Johannine Epistles)
1 João 5:3
Wuest - For this is the love for God, namely, that we are habitually and with solicitous care guarding and observing His commandments. And His commandments are not burdensome. this: Ex 20:6 Dt 5:10, Dt 7:9 Dt 10:12,13 Da 9:4 Mt 12:47-50 John 14:15 John 14:21-24 Jn 15:10,14 2Jn 1:6 and: Ps 19:7-11 119:45,47,48, Ps 119:103,104,127,128,140 Pr 3:17 Mic 6:8 Mt 11:28-30 Ro 7:12,22 Heb 8:10 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: James 1:25+ (WHY GOD'S COMMANDMENTS ARE NOT A BURDEN BUT A BLESSING!) But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does. Psalm 1:2 But his delight is in the law of the LORD, And in His law he meditates day and night. Psalm 35:27 Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.” Psalm 37:4 Delight yourself in the LORD; And He will give you the desires of your heart. Psalm 40:8 I delight to do Thy will, O my God; Thy Law is within my heart.” Psalm 112:1 Praise the LORD! How blessed is the man who fears the LORD, Who greatly delights in His commandments. Psalm 119:14 I have rejoiced in the way of Thy testimonies, As much as in all riches. Psalm 119:16 I shall delight in Thy statutes; I shall not forget Thy word. Psalm 119:24 Thy testimonies also are my delight; They are my counselors. Psalm 119:35 Make me walk in the path of Thy commandments, For I delight in it. Psalm 119:47-48 And I shall delight in Thy commandments, Which I love. And I shall lift up my hands to Thy commandments, Which I love; And I will meditate on Thy statutes. Psalm 119:70 Their heart is covered with fat, But I delight in Thy law. Psalm 119:77 May Thy compassion come to me that I may live, For Thy law is my delight. Psalm 119:143 Trouble and anguish have come upon me; Yet Thy commandments are my delight. Psalm 119:165 Those who love Thy law have great peace, And nothing causes them to stumble. Psalm 119:174 I long for Thy salvation, O LORD, And Thy law is my delight. Matthew 11:28-30+ Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. 30 "For My yoke is easy, and My load is light.” Deuteronomy 30:11+ “For this commandment which I command you today is not too difficult for you, nor is it out of reach. OBEDIENCE IS EVIDENCE THAT WE LOVE GOD For this is the love (agape) of God (theos), that (hina) we keep (tereo - present tense - attend carefully to) His commandments (entole) - For (gar) is a term of explanation. Always pause to ponder "What is the writer explaining?" "If in 1Jn 5:2 loving God and keeping his commandments is the key to knowing that we love God’s children, it is important to define what the love of God involves, and this is what the author is doing in 1Jn 5:3." (NET Note) Love of God is objective genitive which means our love for Him (not His love for us), this love being demonstrated by our obedience to Him. 1Jn 5:2 supports this interpretation because this verse makes it clear that God is the object of the believer's love ("we love God"). Keep is in the present tense which speaks of one's lifestyle, of general direction, not of absolute perfection! The Spirit of grace will enable us to keep watch over (the sense of verb tereo) God's commandments as if they were a precious treasure (they are!), a treasure that we should continually seek to guard at all costs. Wuest adds keep (tereo) "speaks of a watchful, solicitous guarding and care of God’s commandments lest we disobey them, with the thought that we are concerned with His honor and glory and our Christian testimony to the same. It is a jealous safe-keeping of His commandments lest they be violated." THOUGHT - The next time you are faced with the choice to obey or disobey, be motivated by the truth (and by the Spirit - 1Jn 4:13, Php 2:13NLT+) that obedience shows we love Him. Don't say you love God, show you love God. And do it out of love, not legalism (cp Ro 6:14, Ro 7:6)! Love is not so much emotional as it is moral, not what you feel but what you do. -- Daniel Akin Jesus repeatedly linked love and obedience... "If you love Me, you will keep (tereo) My commandments." (Jn 14:15+). "If you keep (tereo) My commandments, you will abide in My love; just as (JESUS GIVES HIS EXAMPLE DISCIPLES SHOULD IMITATE) I have kept (tereo) My Father's commandments, and abide in His love." (Jn 15:10+). "He who has My commandments and keeps (tereo) them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose (emphanizo = manifest, cause to be seen openly) Myself to him." (Jn 14:21+) Indeed obedience is the way to lay hold hold of one of this great promises of intimacy with Himself and His Father! Surely then obedience is not a duty (burden) as much as it is a delight (blessing)! It is our privilege to obey God, Who gives us the power to do so! Amazing grace indeed! Love provides the motive for obeying the commands of the law, but the law provides specific direction for exercising love. -- Jerry Bridges Daniel Akin - Loving God rightly, therefore, is not just external behavior and outward obedience. It is a longing to do His will from the heart, out of gospel gratitude for who He is and what He has done for us in Jesus. It is not an “I have to” obedience. It is an “I want to” obedience. I love to obey this King! (See Exalting Jesus in 1,2,3 John - Page 125) Barker comments that "The connection between love for God and obedience is meant as a protection against thinking of love for God as “emotional feelings” about God. True love (agapē) requires action." (See The Expositor's Bible Commentary - Abridged Edition) God's commandments come prepackaged with His enablements And His commandments (entole) are (present tense) (ou - absolutely) not burdensome (barus - crushing, heavy, oppressive) - They are not irksome. They do not irritate. They are not drudgery but our delight (See Ps 119:35, 47, 143). And another reason God's commandments are not burdensome is that God never asks us to do anything that He does not enable us to accomplish! God's commandments come prepackaged with His enablements (His indwelling Spirit)! “For My yoke is easy, and My load is light.” -- Jesus Brian Bill - It’s interesting that John refers to God’s commands as “not burdensome.” This word means “heavy, severe, strict, stern, cruel and oppressive.” Let’s face it. Sometimes God’s commands do feel constrictive but here’s the deal. Because they are given in the context of love, they are for our benefit.The Pharisees were all about forcing man-made rules and regulations on people according to Matthew 23:4: “They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them.” Jesus came to lift our load and through the new birth, His law is now written on our hearts (Jer 31:33+, Heb 8:10+) so that out of relationship, we will want to do what He wants us to do. If you labor under God’s commands it might be because you don’t love Him as you ought." I like what Glenn Barker says about not burdensome - We who have been born of God have within us a desire (ED: Php 2:13NLT+) and a yearning for the Father. Seeking and hungering after righteousness becomes our joy. Living the life of love becomes our delight. The commands of God bring us the freedom and the liberty (Jas 1:25+) we so ardently long for. (See The Expositor's Bible Commentary - Abridged Edition) D Edmond Hiebert adds that "Love-prompted obedience is not a crushing burden that exhausts the believer’s strength and destroys his sense of freedom in Christ. He finds that the new life in Christ makes obedience possible and has implanted in him a desire to do the will of God (ED: AND GIVEN HIS SPIRIT WHO ENERGIZES THIS OBEDIENCE - cf Php 2:13NLT+); for he realizes that God has given His laws for the believer’s own protection and highest welfare. He finds in them guidance concerning “what the will of God is, that which is good and acceptable and perfect” (Ro 12:2+). For him “the statutes again become songs, and the commandments prove to be the stepping-stones to freedom.” As Dodd points out, John “does not mean that God’s demands upon us are less exacting than we supposed, but that they are accompanied by the assurance of power to fulfil them.” God’s commandments become burdensome whenever a Christian desires to do something inconsistent with His directives; when a believer attempts to carry out his own will, God’s commandments seem cruel and restrictive and fellowship with God is broken. Then he finds that he must come back to a loving obedience." Phil Newton says that "If we cringe at obedience then we know nothing of the new birth. God’s commandments are not “burdensome” or ‘irksome,’ rather, as Marshall explains, “They are not beyond our ability to keep”. That ability is rooted in the new birth (ED: AND ENERGIZED BY THE SPIRIT WHO GIVES US THE DESIRE AND POWER TO KEEP THEM - Php 2:13NLT+). While the commands of the scribes and Pharisees were “heavy burdens” that they laid on other’s shoulders, what Jesus commands is “light” since we’re yoked with Him in our obedience (Matthew 23:4; 11:29–30). That doesn’t mean that we don’t have to fight ourselves to obey (ED: THAT'S Php 2:12 WHICH COMMANDS US TO WORK OUT OUR SALVATION IN FEAR AND TREMBLING - THAT IS OUR RESPONSIBILITY BUT MYSTERIOUSLY IT IS STILL ENERGIZED BY THE SPIRIT.). That’s part of personal discipline. But it means that God gives grace (ED: AND SUPERNATURAL ENABLEMENT BY HIS SPIRIT OF GRACE) for those He has birthed into His family to walk in obedience to Him." The genuine proof of love is obedience, so the genuine proof of faith is love
1 João 5:3
Wuest - "The word (barus) speaks of that which is burdensome, severe, stern, violent, cruel, unsparing. Love for God makes the keeping of His commandments a delight rather than a burden." BDAG adds that barus alludes to "a source of difficulty or trouble because of demands made" as in Paul's letters (2Cor 10:10). Barus can pertain "to being important because of unusual significance. In positive affirmation of certain legal directives weighty, important (Herodian 2, 14, 3; Jos., Ant. 19, 362 of administrative responsibilities) and the more important provisions of the law (Mt 23:23) or serious charges (Acts 25:7)." BDAG adds that barus can pertain "to being of unbearable temperament, fierce, cruel, savage" (Acts 20:29). In Exodus 17:12 Moses' hands were heavy (Lxx = barus). In Ex 18:18 of Moses "the task is too heavy" ("heavy a burden" is the idea). In Numbers 11:14 Moses said "I alone am not able to carry all this people, because it is too burdensome (figurative, for bearing or carrying the people means being responsible for all their needs and cares) for me." In 1Sa 4:18 Eli fell and died because "he was old and heavy." Figuratively used to describe a "heavy yoke" (of Solomon on the people) (1Ki 12:4, 1Ki 12:11, 2Chr 10:4, 11). Job said "Even today my complaint is rebellion; His hand is heavy despite my groaning." (Job 23:2) David said "For my iniquities are gone over my head; As a heavy burden they weigh too much for me." (Psalm 38:4) "A stone is heavy and the sand weighty, But the provocation of a fool is heavier than both of them." (Proverbs 27:3) The wise men told Nebuchadnezzar that "the thing which the king demands is difficult" (Da 2:11) Moses addressed heavy commandments - "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12“It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?’ 13“Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?’ 14“But the word is very near you, in your mouth and in your heart, that you may observe it. Barus - 6x in 6v - Usage: burdensome(1), heavy(1), savage(1), serious(1), weightier provisions(1), weighty(1). Matthew 23:4 "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. Acts 20:29 "I know that after my departure savage wolves will come in among you, not sparing the flock; Acts 25:7 After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove, 2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible." 1 John 5:3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome. Barus - 28x in Lxx - Gen 48:17; Exod 17:12; 18:18; Num 11:14; 20:20; Judg 20:34; 1 Sam 4:18; 5:11; 1 Kgs 3:9; 10:2; 12:4, 11; 2 Kgs 6:14; 18:17; 2 Chr 9:1; 10:4, 11; 25:19; Neh 5:18; Job 6:3; 15:10; 23:2; 33:7; Ps 35:18; 38:4; Prov 27:3; Dan 2:11; Nah 3:3 Steven Cole on God's commandments are not burdensome - He does not mean that obedience to God’s commandments is always easy or effortless. The warfare terminology of “overcoming” and “victory” shows that obedience is often a battle. The world, the flesh, and the devil are formidable foes that we must constantly fight against. So in what sense are God’s commandments not burdensome? First, God’s commandments are not burdensome because we have a new nature that has the power to obey. That is the implication of “for” at the beginning of verse 4. (Some versions put a comma or semicolon at the end of 1Jn 5:3, rather than a period.) God’s commandments are not burdensome because “whatever is born of God overcomes the world.” “Whatever” is a neuter in Greek, which probably focuses on our new nature that overcomes the world. Thus John emphasizes not “the victorious person,” but “the victorious power.” “It is not the man, but his birth from God, which conquers” (Alfred Plummer, cited by Stott, p. 174). Second, God's commandments are not burdensome because they are the commands of God, not of man. The commandments of men are burdensome. Invariably they stem from an attempt to earn standing with God or status before men through a system of human works. The Pharisees had added their commandments to God’s commands, but Jesus called them “heavy burdens” (Matt. 23:4). Even God’s law, apart from the grace of Christ, was a heavy yoke that no one could bear (Acts 15:10; Gal. 5:1). But, God’s commandments come from an all-wise heavenly Father, designed for our good. Our gentle Savior said, “My yoke is easy and My load is light” (Matt. 11:30). Third, God’s commandments are not burdensome because they are given and received in the context of love. A loving father does not tell his child to stay away from a busy street because he wants to take away his fun, but because he loves him and wants to protect him from injury or death. An immature child may think that his father’s commandment is restrictive, but he needs to trust his father’s love and obey anyway. An immature believer may view God’s commands as restrictive. But our heavenly Father knows that sin will damage and destroy us. If we have come to know His love in Christ through the new birth, then we must trust His love and obey His commandments. When we see that God’s commands stem from His love for us as His children, they are not burdensome. CONCLUSION - The very first test given to a newborn in the delivery room is called the Apgar score. The test was designed to quickly evaluate a newborn’s physical condition after delivery and to determine any immediate need for extra medical or emergency care. It measures things like muscle tone, heart rate, reflexes, skin color, and breathing rate. Our second daughter came out of the womb with blue skin, and I was very alarmed. The doctor calmly cleaned the mucus out of her nose, and in a minute she was pink and crying. She didn’t get a very high Apgar score, but thankfully, she was alive. If she had not started breathing, we would have been overwhelmed with grief, not filled with joy. The vital signs of birth are essential! A true child of God will have a spiritual Apgar score. We could probably come up with more, but John gives us three vital signs of the new birth: faith in Jesus Christ, love for others, and obedience to God’s commandments. If you claim to be born again, you may want to check your spiritual Apgar score. If the vital signs of new life in Christ are not there, you need to get down on your knees and plead with God to cause you “to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3). (Vital Signs of the New Birth 1 John 5:1-5) Greek Word Study Barus Burdensome (916)(barus from baros = weight, something pressing on one physically or emotionally) literally means heavy but in the NT is used figuratively of rules and regulations that are difficult to obey and thus are burdensome or oppressive (Mt 23:4, 1Jn 5:3) or of sins likened to a heavy burden (ever felt that weight? I have!!!)(Ps 38:4). The idea of burdensome is that the keeping of the laws is grievous. In Acts 25:7 the idea is "weighty and serious" charges. Wuest - The word (barus) speaks of that which is burdensome, severe, stern, violent, cruel, unsparing. Love for God makes the keeping of His commandments a delight rather than a burden. (Word Studies from the Greek New Testament) BDAG adds that barus alludes to "a source of difficulty or trouble because of demands made" as in Paul's letters (2Cor 10:10). Barus can pertain "to being important because of unusual significance. In positive affirmation of certain legal directives weighty, important (Herodian 2, 14, 3; Jos., Ant. 19, 362 of administrative responsibilities) and the more important provisions of the law (Mt 23:23) or serious charges (Acts 25:7)." BDAG adds that barus can pertain "to being of unbearable temperament, fierce, cruel, savage" (Acts 20:29). Barus - 6x in 6v - Usage: burdensome(1), heavy(1), savage(1), serious(1), weightier provisions(1), weighty(1). Matthew 23:4 "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. Acts 20:29 "I know that after my departure savage wolves will come in among you, not sparing the flock; Acts 25:7 After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove, 2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible." 1 John 5:3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome. Barus - 28x in Lxx - Gen 48:17; Exod 17:12; 18:18; Num 11:14; 20:20; Judg 20:34; 1 Sam 4:18; 5:11; 1 Kgs 3:9; 10:2; 12:4, 11; 2 Kgs 6:14; 18:17; 2 Chr 9:1; 10:4, 11; 25:19; Neh 5:18; Job 6:3; 15:10; 23:2; 33:7; Ps 35:18; 38:4; Prov 27:3; Dan 2:11; Nah 3:3; Matt 23:4, 23; Acts 20:29; 25:7; 2 Cor 10:10; 1 John 5:3 In Exodus 17:12 Moses' hands were heavy (Lxx = barus). In Ex 18:18 of Moses "the task is too heavy" ("heavy a burden" is the idea). In Numbers 11:14 Moses said "I alone am not able to carry all this people, because it is too burdensome (figurative, for bearing or carrying the people means being responsible for all their needs and cares) for me." In 1Sa 4:18 Eli fell and died because "he was old and heavy." Figuratively used to describe a "heavy yoke" (of Solomon on the people) (1Ki 12:4, 1Ki 12:11, 2Chr 10:4, 11). Job said "Even today my complaint is rebellion; His hand is heavy despite my groaning." (Job 23:2) David said "For my iniquities are gone over my head; As a heavy burden they weigh too much for me." (Psalm 38:4) "A stone is heavy and the sand weighty, But the provocation of a fool is heavier than both of them." (Proverbs 27:3) The wise men told Nebuchadnezzar that "the thing which the king demands is difficult" (Da 2:11) Daniel Akin - For many years sports fans in America would tune in to ABC’s “Wide World of Sports.” Spanning the globe they brought into our homes sports of every imaginable variety. Yet regardless of the sport, whether it was baseball, football or basketball; track & field, golf or tennis; figure skating, hockey or horse racing; who can forget the tragic fall and accident of that ski jumper with those now famous words echoing in the background: “THE THRILL OF VICTORY AND THE AGONY OF DEFEAT!” In sports there will always be winners and losers, those who seize victory and those who taste defeat. 2) The apostle John was determined that his spiritual children would taste the thrill of victory and avoid the agony of defeat. Just as a great athlete needs strength and speed, skill and training, John knew great Christians need the new birth and love, obedience and faith. Indeed John is committed to the proposition that “faith is the victory.” 3) We used to sing a hymn entitled Faith is the Victory. Ira Sankey (1840-1908) the music leader for D. L. Moody put the words of this song to music. Taking portions of different stanzas; and with a slight adjustment, there is a wonderful word of confidence and assurance that rises from this song: FAITH IS THE VICTORY “His banner over us is love, our sword the Word of God; We walk the road the saints above, with shouts of triumph trod; Against the foe in vales below, let all our strength be hurled; Faith is the victory we know, that overcomes the world.” Encamped along the hills of light, Ye Christian soldiers rise, And press the battle ere the night Shall veil the glowing skies; Against the foe in vales below Let all our strength be hurled; Faith is the victory, we know, That overcomes the world. Faith is the victory! Faith is the victory! O glorious victory, That overcomes the world. His banner over us is love, Our sword the Word of God; We tread the road the saints before With shouts of triumph trod. By faith, they like a whirlwind’s breath, Swept on o’er every field; The faith by which they conquered death Is still our shining shield. On every hand the foe we find Drawn up in dread array; Let tents of ease be left behind, And onward to the fray. Salvation’s helmet on each head, With truth all girt about, The earth shall tremble ’neath our tread, And echo with our shout. To him that overcomes the foe, White raiment shall be giv’n; Before the angels he shall know His name confessed in heav’n; Then onward from the hills of light, Our hearts with love aflame, We’ll vanquish all the hosts of night, In Jesus’ conqu’ring name. The Freedom Of Structure Concert pianist Jeannette Haien believes that the structure of a fine musical composition actually provides great freedom for the person who plays it. “Within the strictures of so-called form,” she says, “is all the freedom in the world.” It’s easy to feel confined by structure in our faith because we have a natural resistance to rules. But God’s commands are given to enhance our lives rather than restrict them. First John 5:3 states, “This is the love of God, that we keep His commandments. And His commandments are not burdensome.” Instead of weighing us down, they protect us from the burden of sin. As we follow His commands, we experience liberty. Speaking of an excellent musical composition, Jeannette Haien says, “Under the laws of structure you have the freedom to work in the freest way imaginable. What [the composer] has written is that which I honor.” Lord, help us to value the freedom Of life we receive from Your love, A life of obedience and service, Kept safe by Your hand from above. —K. De Haan True freedom is found in obedience to Christ. Lessons Of Obedience Read: 1 John 2:1-11 This is the love of God, that we keep His commandments. —1 John 5:3 When young Kofi came home after Sunday school, his mother asked him what he had learned that morning. His quick reply spoke volumes: “Obedience … again!” Although I’m many years older than Kofi, I agree that obedience to God is a lesson that we must, sometimes reluctantly, learn over and over again. Oswald Chambers wrote: “The Lord does not give me rules, but He makes His standard very clear. If my relationship to Him is that of love, I will do what He says … If I hesitate, it is because I love someone I have placed in competition with Him, namely, myself.” When we are obedient, we show God that we love Him and have more faith in Him than we do in ourselves. Arthur W. Pink said that love is “a principle of action, and it expresses itself … by deeds which please the object loved.” To obey God means to relinquish what we want and to choose to do what He asks. To say we follow Jesus Christ Without attempting to obey Reveals our lack of faith that He Will lead us right in every way. —Sper Obedience to God is an expression of our love for God. When You Don't Want To When it comes to expressing our feelings, few of us are more honest than children. A father was having a struggle to get his 4-year-old son to obey. When asked why he wouldn’t do as he was told, the boy said, “Daddy, I just don’t want to!” Many of us as Christians are not that honest. We make excuses for not obeying God’s will, when the real reason may be that we just don’t want to. For example, when our family lived in West Berlin, I began neglecting Bible reading and prayer. I honestly thought I lacked the time. Later, when we moved to Switzerland, I felt excited, not only because we lived near majestic mountains, but also because of the mountains of time I would have. Yet in spite of more time, I still didn’t read and pray regularly. My real problem was that I simply didn’t want to. I found the answer to my dilemma in 1 John 5:3, which states, “This is the love of God, that we keep His commandments.” As I repented of my long neglect of Him, He filled my empty heart with His forgiving love. Bible reading and prayer became a delight. My renewed love for God made doing His will more desirable than doing my own will. When we, O Lord, would turn aside From walking in Your way; Remind us of Your matchless love That prompts us to obey. —DJD Love is the heart of obedience. The Power To Obey During the 1995 International Composers Festival in London, a computer was chosen to perform two piano pieces said to be too difficult for human hands. Seated on a piano stool and wearing a bow tie, the Sibelius 7 computer flawlessly played the formidable works of Hungarian composer Gyorgy Ligeti. Many people feel that God’s commands are like those unachievable piano pieces. Using mere human strength, they are. But with the life and power of God within us through faith in Christ, we see His commands in a whole new light. The apostle John wrote, “This is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 Jn. 5:3). The next verse gives the key: “Whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith” (v.4). Although we cannot "play the tune" God gave to Moses long ago, Our Lord performed it perfectly, And now through us His power can flow. —Hess Assignments from God always include His enablement. Taking Orders A sergeant in the Indiana National Guard was demoted and sentenced to 4 days in jail because he refused to take off his cap. It really wasn’t that simple. The incident occurred during winter training exercises when temperatures were well below freezing. The man wore a soft cap with ear flaps under a regulation helmet. The previous spring he had suffered burns to his face and ears, and doctors had advised him to wear a cap to protect his sensitive skin. At this point you’re probably feeling sorry for the guardsman. But there’s more to the story. In the official report, there was evidence that the man was intoxicated, and this incident of insubordination had been preceded by two other warnings about proper headgear. The soldier was not excused, though he thought he should have been. Like so many of us, he made the mistake of thinking he was within his rights to dismiss the orders of someone in authority. Master, make me ready When Thy voice is truly heard, With obedience glad and steady, Still to follow every word. —Havergal To love God is to obey God. Hit The Switch This is the love of God, that we keep His commandments. And His commandments are not burdensome. —1 John 5:3 I can’t get Steven to turn off the light when he leaves his bedroom. It’s frustrating to have to tell him time after time to hit the switch on the way out. When I consider the situation, I come to these conclusions: Steve is able to turn off the light. I’ve instructed him to do so. He knows it’s a good idea. But he just can’t seem to get into the habit of hitting that switch. Sounds a bit like most of us, doesn’t it? Think of the things God has told us in the Bible that we should do. For example, “Rejoice always” (1 Th. 5:16). We are able to rejoice. We’ve been instructed to demonstrate the joy of the Lord. We know it’s a good idea. But we can’t seem to make it a habit. Just as Steven needs to train himself to flick that switch each time he leaves his room, so we need to train ourselves to give God thanks, praise, and honor in every situation. Think of some of God’s other specific commands: Trust in the Lord (Prov. 3:5). Be filled with the Spirit (Eph. 5:18). Pray without ceasing (1 Th. 5:17). Be holy because He is holy (1 Pet. 1:15-16). Are we taking God’s commands seriously? Are we relying on Him for the ability to do what He wants us to do? Obedient to the Lord's direction, Doing what His Word commands, I joyfully will follow Jesus Willingly with heart and hands. —Hess Servants of Christ must be masters of themselves. Warren
1 João 5:4
Wuest - Because everything born of God is constantly coming off victorious over the world. And this is the victory that has come off victorious over the world, our faith. (Eerdmans Publishing - used by permission) Whatever - 1Jn 5:1 3:9 overcomes: 1Jn 5:5 1Jn 2:13-17 1Jn 4:4 John 16:33 Ro 8:35-37 1Co 15:57 Rev 2:7,11,17,26 Rev 3:5,12,21 12:11 15:2 See comments on Born Again in John 3 1 John 5 Resources - Multiple Sermons and Commentaries OUR VICTORY OVER THE WORLD For - For (hoti) is a term of explanation. Always pause to ponder asking "What is the writer explaining?" John has just spoken of God's commandments as not burdensome and now explains why they are not burdensome. In other words this verse is signifying the basis of what went before! "The reason why God’s commandments are not burdensome is that obedience to them enables the saint to overcome the world." (Wuest) James Rosscup observes that "The for which connects 1Jn 5:4 with 1Jn 5:3 links overcoming in 1Jn 5:4 with obedience through love in the Christian life that follows one's initial act of faith and his new birth." (The Overcomer of the Apocalypse) NET Note on for says "The explicit reason the commandments of God are not burdensome to the believer is given by the (hoti) clause at the beginning of 1Jn 5:4. It is because “everyone who is begotten by God conquers the world.”" All believers are positionally overcomers but when we obey we are experiential overcomers and this is why His commands are not burdensome. Arthur Pink on for and whatever - 1 John 5:4 opens with "For," which intimates the reason why that to the regenerate the commandments of God "are not grievous" (1 John 5:3) Why "whatever" rather than "whoever"? The people spoken of are the regenerate, and "whatever" is used because it takes in whatever may be their station or situation in this life. Whoever is born of God, no matter what his rank or situation, "overcomes the world." Regeneration is wrought equal and alike in all, and it produces the same fruits and effects in all—as it respects the essentials of godliness. It is not drawn forth into exercise and act in all alike, for there are particular duties to be performed and particular graces to be exercised—according to such times and places as are personal—but not universal—as, for example, one called to endure martyrdom. But "whatever [person] is born of God [no matter how distinguished from others by His providence] overcomes the world." (Faith as an Overcomer) God wants us to be victors, not victims; To grow, not grovel; To soar, not sink; To overcome, not to be overwhelmed. --William A. Ward Whatever is born ("fathered by God"-NET Jn 1:12-13+)(gennao - perfect tense, divine passive) of God overcomes (nikao - present tense - generally experiences victory over) the (anti-God) world (kosmos) - Born is in the perfect tense signifying the permanent effect of the new birth. In other words, everyone God has been saved in the past, continues to give evidence of that fact in the present and will continue to do so in the future and throughout eternity. This is the doctrine of Eternal security! Once saved, always saved! The caveat of course is one must be genuinely saved! Asking Jesus into one's heart and living the rest of your life like the devil is absolutely not evidence of genuine salvation! Do not be deceived, dear reader! Many in America claim they are Christian or Born Again (2023 = 66%; 24% say they are born-again) and yet they demonstrate no spiritual fruit (What is spiritual fruit?) in their life to validate their claim. For them eternity is far from secure! Overcomes in the present tense identifies Born Again ones as continually overcoming (at least they have that potential to overcome) the fallen world. The saint's habit of life to to gain victory over the godless world and while defeats will occur they are the exception and not the rule. THOUGHT - Are you overcoming the world as you read these words or does it feel like the world system headed by Satan is overcoming you?! If the latter describes you, then you are not living in God's provision of power and freedom of the new birth. Ask yourself if there some point of disobedience in your life? Is there some sin which you need to confess and repent?For example, is there someone that you are steadfastly refusing to show (bestow, freely give) forgiveness? If so, than you can rest assured, you are failing to live like an overcomer and it would not be surprising if you felt like the world was overcoming you! To obey is the way of divine blessing. Confess. Repent. Obey. Walk in victory! For example, ask God's Spirit to enable you to forgive supernaturally, because this is not something that comes naturally to our fallen (even "redeemed, fallen" flesh)! The world is no longer my passion; God is! Sinful desires and attractions are no longer beautiful; God and His will are. --Daniel Akin And this is the victory (nike - NEE-kay) that has overcome (nikao) the world (kosmos)--our faith (pistis) - "This is the conquering power that has conquered the world: our faith." (NET) Has overcome is in the aorist tense, whereas the first use is present tense. Overcomes (present tense) signifies the fight is in progress, continual and ongoing whereas has overcome (aorist tense - once and for all at Calvary) signifies that the triumph is assured (cp similar pattern in Rev 3:21+ - first "overcomes" = present tense, second of Jesus = aorist tense). Stated another way believers participate in the “once-for-all” victory of Jesus over the world (John 16:33+) by their faith. At the end of His time with the disciples as He prepared them for the crisis of the Cross and His departure, He ended the Upper Room Discourse (John 13-16) with this assurance - “These things I have spoken to you (What things? John 13-16), that in Me you may have peace. In the world you have tribulation, but take courage (present imperative = keep on doing this - only possible as we learn to lean on the Spirit of Jesus); I have overcome (nikao - perfect tense signifying permanence of His triumph over) the world (kosmos).” (Jn 16:33+) Saints can now overcome the world because Jesus overcame the world. Beloved, it may look like the evil world system is winning, but Jesus wants His disciples to know that victory is assured in the end. We have not yet seen the end of this story! Now believers do not fight so much FOR victory as FROM victory, for at the Cross Jesus won the victory over the world, the flesh and the devil! Thanks be to God, Who gives us the victory through our Lord Jesus Christ. -- 1 Corinthians 15:57+ From victory unto victory His army shall He lead, Till every foe is vanquished, and Christ is Lord indeed. -- George Duffield, Jr. If our faith is crucial to the victory, what is our faith in, for faith must have a firm foundation? In context 1Jn 5:5 says that our faith ("believes") is in Jesus the Son of God, the One Who overcame the world, the One Who enables His disciples to continually overcome the world. Victory over the world is not in self-trust but in Savior trust. As Paul declared "may it never be that I should boast, except in the Cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." (Gal 6:14+) Paul said he was "dead" to the world, and this would be a chorus every believer should "sing!" "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?" The sting of death is sin, and the power of sin is the law; but thanks be to God, Who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord. -- Paul (1 Corinthians 15:55-58) Paul asks "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (Expects a negative reply!) Just as it is written, “FOR THY SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.” But in all these things we overwhelmingly conquer (hupernikao ~ believers are "super-conquerors") through Him (Jesus is the key! It is THROUGH HIM") Who loved us (HOW? BY GIVING HIS LIFE FUS US ON THE OLD RUGGED CROSS!). For I am convinced (peitho - perfect tense - same in 2Ti 1:12+) that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing (Including NOTHING in this godless world!), shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Ro 8:35-39+) In Romans 12 Paul exhorted the saints at Rome "Do not be overcome (present imperative with a negative) by evil, but overcome (present imperative = command to continually overcome - only possible as we rely on the enabling power of the indwelling Spirit) evil with good." (Ro 12:21-+) Attachment to Christ is the secret of detachment from the world. Warren Wiersbe on the victory and our faith - Our victory is a result of faith, and we grow in faith as we grow in love. The more you love someone, the easier it is to trust him. The more our love for Christ is perfected, the more our faith in Christ is perfected too; because faith and love mature together. (Bible Exposition Commentary) Vance Havner - The Christian faith is not a way to explain, enjoy or endure this world, but to overcome it. Faith is an expectation resting in a promise which results in action. -- J Mike Minnix John Piper on our faith - Faith sees that Jesus is better. That is why faith conquers the world. The world held us in bondage by the power of its desires. But now our eyes have been opened by the new birth to see the superior desirability of Jesus. Jesus is better than the desires of the flesh, and better then the desires of the eyes, and better than the riches that strangle us with greed and pride (Mark 4:19) (Regeneration, Faith, Love). Did we in our own strength confide, our striving would be losing; Were not the right Man on our side, the Man of God's own choosing: Dost ask who that may be? Christ Jesus, it is He; Lord Sabbaoth, His Name, from age to age the same, And He must win the battle. David Smith says "Our faith conquers the world by clinging to the eternal realities… His (John's) doctrine therefore is that faith in the Incarnation (ED: WHICH IS MENTIONED IN THE NEXT VERSE 1Jn 5:5 - "believes that Jesus is the Son of God."), believing apprehension of the wonder and glory of it, makes easy the commandments of God, i.e., love to God and love to one another. The remembrance and contemplation of that amazing manifestation drive out the affection of the world and inflame the heart with heavenly love." (SEE my article on The Expulsive Power of a New Affection) Conformity to the world can be overcome by nothing but conformity to Jesus. --Andrew Murray Wuest asks “Who is he who is constantly conquering the world but the one who believes that Jesus is the Son of God?” A heart belief in the incarnation (1Jn 5:5) with all that that implies results in an individual who gains the victory over the world. (Eerdmans Publishing - used by permission) Our faith is embraced in the confession that Jesus is the Christ, the Son of God. -- Marvin Vincent James Montgomery Boice on our faith (pistis) - "The third principle of victory is faithfulness, which is, indeed, always involved in the idea of 'faith' as the Bible defines it. It is not just a past overcoming that John is thinking of therefore [one of the occurrences of this word is in the aorist tense], but also a present overcoming [the other two occurrences are present] through a continuing and persevering faith in Jesus Christ. This is the same sense in which the word is used in Christ's messages to the seven churches of Asia Minor in Revelation, where the phrase 'to him who overcomes' occurs seven times. There, as in John, it is not a superior class of Christians that is involved, nor those who do some great work as the world might evaluate it. It is rather those who remain faithful to the truth concerning Jesus as the Christ and who continue to serve Him. This the Christians to whom John is writing have done through their faithfulness in view of the Gnostic threat, and this all who truly know the Lord will do also." (Borrow Epistles of John page 158) Faith in faith is just positive thinking, but faith in Jesus is salvation -- Adrian Rogers Matthew
1 João 5:4
Wuest adds that "the forces of the world-system of evil, the flesh (totally depraved nature), the devil, and the pernicious age-system (zeitgeist German) with which the saint is surrounded, are all engaged in a battle against the saint, carrying on an incessant warfare, the purpose of which is to ruin his Christian life and testimony." (Eerdmans Publishing - used by permission) Holiness is not freedom from temptation, but power to overcome temptation. --G. Campbell Morgan NIKAO - 28X/24V - conquer(1), conquering(1), overcame(2), overcome(11), overcomes(10), overpowers(1), prevail(1), victorious(1). Lk. 11:22; Jn. 16:33; Rom. 3:4; Rom. 12:21; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 4:4; 1 Jn. 5:4; 1 Jn. 5:5; Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:26; Rev. 3:5; Rev. 3:12; Rev. 3:21; Rev. 5:5; Rev. 6:2; Rev. 11:7; Rev. 12:11; Rev. 13:7; Rev. 15:2; Rev. 17:14; Rev. 21:7 An overcomer is not a special class of believers describes every believer. We are overcomers because we have been born of God. In the Revelation Jesus promises special blessings on those who overcome (not a special group, but a description of believers). May these priceless precious promises motivate in all of us an intense heart desire to zealously guard God's commandments during the remainder of our short time on earth! Amen! The benefits of so doing are "out of this world." (so to speak!) And notice that every use of nikao in description of the overcomers (and all seven churches have overcomers) is in the present tense signifying that these saints are continually living victoriously even in the midst of tribulations and hostility toward Christianity and they do so because they are in Christ, the ultimate Overcomer. And the fact that they are living continuously (notice I did not say "perfectly"!) as overcomers is in fact evidence that they are genuine believers. False believers will eventually be ensnared irreparably by the world system run by Satan! True believers will stand firm against Satan's seductions for they stand on (in) the Rock Christ Jesus (Ps 19:14)! Rev 2:7+ ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life, which is in the Paradise of God.’ Rev 2:11+ ‘He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.’ Rev 2:17+ ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give [some] of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.’ Rev 2:26+ ‘And he who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; Rev 3:5+ ‘He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels. Rev 3:12+ "'He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. Rev 3:21+ 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. World (2889)(kosmos related to the verb kosmeo = to order or adorn) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. In the NT kosmos can have a variety of meanings, but in the present context kosmos defines the world not as a neutral influence but as an "evil force", the inveterate, incorrigible, intractable, intransigent, irrevocable enemy of God and of every believer. Kosmos includes the ungodly (unsaved) multitude, the whole mass of men alienated from God and hostile to Him and His Son Jesus Christ (See also Earth Dwellers, the synonymous term used by John in The Revelation of Jesus Christ). This meaning describes the system of values, priorities, and beliefs that unbelievers hold that excludes God. (E.g., Just mention the name "Jesus" in a positive sense in a secular setting! You can "feel" the hackles rising up on the back of their necks! World refers to the evil, organized system under Satan’s dominion that is opposed to God and His purposes. -- Steven Cole Marvin
1 João 5:5
Wuest - Who is he who is constantly coming off victorious over the world but the one who believes that Jesus is the Son of God.? (Eerdmans Publishing - used by permission) 1Jn 5:1 4:15 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 3:36+ “He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him.” ALL BELIEVERS ARE OVERCOMERS! Who is the one who overcomes (nikao - present tense) the world (kosmos), but he who believes (pisteuo - present tense) that Jesus is the Son of God - Since Jesus has overcome the world (Jn 16:33) all those who by grace through faith are safe in Christ are also those who overcome the world. Overcome describes the quality of a true saint who may stumble and fall but who God always picks up and he continues onward and upward in the power of the Spirit and motivated by victory Christ has won for us on the Cross. Overcomes is in the present tense which identifies born again ones as continually overcoming (at least they have that potential to overcome) the fallen world. Do you feel like you are an overcomer or like the world has "overcome" you? It the latter describes you, then you are not living in the power and freedom of the new birth. Ask God's Spirit to increase your faith, not faith in faith, but faith in the One Who has overcome and faith in the completeness of His victory at Calvary. Jesus told His disciples "These things I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome (perfect tense signifying permanence of Christ's triumph over) the world." (Jn 16:33+) Note the "bookends" by John beginning with belief in Jesus is the Christ (1Jn 5:1) and ending with Jesus is the Son of God (1Jn 5:5) and in between are love, obedience and victory, all because of Christ. The world refers to the evil, organized system under Satan’s dominion that is opposed to God and His purposes. Steven Cole on the world - “World” refers to the evil, organized system under Satan’s dominion that is opposed to God and His purposes. Bishop Westcott (The Epistles of St. John [Eerdmans], p. 179) says that the term “gathers up the sum of all the limited, transitory powers opposed to God which make obedience difficult.” John MacArthur answers John's opening question noting that "Christians are victorious overcomers from the moment of salvation, when they are granted a faith that will never fail to embrace the gospel. They may experience times of doubt; they may cry out with David, “How long, O Lord? Will You forget me forever? How long will You hide Your face from me? (Ps. 13:1; cf. Ps 22:1; 27:9; 44:24; 69:17; 88:14; 102:2; 143:7; 2Ti 2:11–13). But true saving faith will never fail, because those who possess it have in Christ triumphed over every foe. The “great … cloud of witnesses” (Heb 12:1; cf. Ro 8:31–39)—the heroes of faith described in Hebrews 11:1-40—testify that true faith endures every trial and emerges victorious over them all. Job expressed the triumph of faith when he cried out in the midst of his trials, “Though He slay me, I will hope in Him” (Job 13:15). (The MacArthur New Testament Commentary) All the overcomers in John’s writings are believers and all believers are overcomers. A person is either an overcomer or an unbeliever --Ken Totton Steven
1 João 5:5
Wuest adds that "the forces of the world-system of evil, the flesh (totally depraved nature), the devil, and the pernicious age-system (zeitgeist German) with which the saint is surrounded, are all engaged in a battle against the saint, carrying on an incessant warfare, the purpose of which is to ruin his Christian life and testimony." (Eerdmans Publishing - used by permission) NIKAO - 28X/24V - conquer(1), conquering(1), overcame(2), overcome(11), overcomes(10), overpowers(1), prevail(1), victorious(1). Lk. 11:22; Jn. 16:33; Rom. 3:4; Rom. 12:21; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 4:4; 1 Jn. 5:4; 1 Jn. 5:5; Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:26; Rev. 3:5; Rev. 3:12; Rev. 3:21; Rev. 5:5; Rev. 6:2; Rev. 11:7; Rev. 12:11; Rev. 13:7; Rev. 15:2; Rev. 17:14; Rev. 21:7 In the Revelation Jesus promises special blessings on those who overcome (not a special group, but a description of believers). May these priceless precious promises motivate in all of us an intense heart desire to zealously guard God's commandments during the remainder of our short time on earth! Amen! The benefits of so doing are "out of this world." (so to speak!) And notice that every use of nikao in description of the overcomers (and all seven churches have overcomers) is in the present tense signifying that these saints are continually living victoriously even in the midst of tribulations and hostility toward Christianity and they do so because they are in Christ, the ultimate Overcomer. And the fact that they are living continuously (notice I did not say "perfectly"!) as overcomers is in fact evidence that they are genuine believers. False believers will eventually be ensnared irreparably by the world system run by Satan! True believers will stand firm against Satan's seductions for they stand on (in) the Rock Christ Jesus (Ps 19:14)! Rev 2:7+ ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life, which is in the Paradise of God.’ Rev 2:11+ ‘He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.’ Rev 2:17+ ‘He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give [some] of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.’ Rev 2:26+ ‘And he who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; Rev 3:5+ ‘He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels. Rev 3:12+ "'He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. Rev 3:21+ 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. World (2889)(kosmos related to the verb kosmeo = to order or adorn) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. In the NT kosmos can have a variety of meanings, but in the present context kosmos defines the world not as a neutral influence but as an "evil force", the inveterate, incorrigible, intractable, intransigent, irrevocable enemy of God and of every believer. Kosmos includes the ungodly (unsaved) multitude, the whole mass of men alienated from God and hostile to Him and His Son Jesus Christ (See also Earth Dwellers, the synonymous term used by John in The Revelation of Jesus Christ). This meaning describes the system of values, priorities, and beliefs that unbelievers hold that excludes God. (E.g., Just mention the name "Jesus" in a positive sense in a secular setting! You can "feel" the hackles rising up on the back of their necks! Marvin
1 João 5:6
Wuest - This is the One who came through water and blood, Jesus Christ; not in the sphere of the water only, but in the sphere of the water and the blood. And the Spirit is the One who is constantly bearing witness, because the Spirit is the truth. is he: John 19:34,35 by water and: Isa 45:3,4 Eze 36:25 Joh 1:31-33 3:5 4:10,14 7:38,39 Ac 8:36 Eph 5:25-27 Titus 3:5 1Pe 3:21 blood: 1Jn 1:7 4:10 Lev 17:11 Zec 9:11 Mt 26:28 Mk 14:24 Lu 22:20 Joh 6:55 Ro 3:25 Eph 1:7 Col 1:4 Heb 9:7,14 10:29 12:24 13:20 1Pe 1:2 Rev 1:5 5:9 7:14 the Spirit that: 1Jn 5:7,8 Joh 14:17 15:26 1Ti 3:16 is truth: Joh 14:6 16:13 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Jn 14:17+ That is the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you. (See note on Spirit of Truth) Jn 15:26-27+ "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth, who proceeds from the Father, He will bear witness (martureo) of Me, 27 and you will bear witness (martureo) also (Exactly what John is doing in the First Epistle of John!), because you have been with Me from the beginning." Jn 16:13+ "when He, the Spirit of truth, comes, He will guide you into all the truth; for (term of explanation) He will not speak on His own initiative, but whatever He hears (Who does He hear? The Father Who is the essence of truth, cp 1Jn 5:20), He will speak; and He will disclose to you what is to come." Deuteronomy 19:15+ “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. 1 John 1:1-4 What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life– 2 and the life was manifested, and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested to us– 3 what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. 4 And these things we write, so that our joy may be made complete. 1 John 4:14 And we have beheld and bear witness that the Father has sent the Son to be the Savior of the world. A TRIAD OF WITNESSES OF JESUS CHRIST This (Jesus) is the One who came (erchomai - aorist tense = a historical event) by water and blood (haima), Jesus (Iesous) Christ (christos); not with the water only, but with the water and with the blood (haima) - This (houtos) - This demonstrative pronoun refers back to Jesus the Son of God in 1Jn 5:5+. What John is saying is that the eternal Son of God is one and the same person with the historical Jesus. John makes a clear statement of the historical appearance of the long expected Messiah "being made in the likeness of men. And being found in appearance as a man" (Php 2:7-8+). The verb came is in the aorist tense indicating a past event, a historical event, indeed, a monumental, life changing, earth shaking event (cf Mt 27:51). The Son of God of eternity "invaded" time to redeem the world from bondage to sin and Satan. And John wants to remind us that His coming in history was not without clear, irrefutable evidence, and so like a good lawyer he calls to the stand two reliable witnesses named "water" and "blood," in a sense personifying them. The incarnation of Jesus Christ is the glorious central truth of redemptive history and the foundation of the Christian faith -- John MacArthur Wuest comments on Jesus Christ - The combination “Jesus Christ,” used together by John to designate one individual, is a refutation of the Cerinthian Gnostic heresy (Cerinthuss) to the effect that Jesus was the person, only human, not deity, and that the Christ or divine element came upon Him at His baptism and left Him before His death on the Cross.(Eerdmans Publishing - used by permission) Hiebert adds "the appositional identification “Jesus Christ” marks His historical identity as Jesus of Nazareth but associates Him with His messianic office. " John has just mentioned Jesus the Son of God (1Jn 5:5+) and now describes the historical appearance of Jesus Christ in this next section (1Jn 5:6-9). Recall that the major point of attack by the anti-Christs (as it is in EVERY cult!) is on the Person of Jesus Christ, fully God, fully Man. B F Westcott - The victory of Faith has been shown to lie in the confession of Jesus as the Son of God (1Jn 5:5). John now goes on to unfold the character (1Jn 5:6–8), and the effectiveness (1Jn 5:9–12), of the witness by which this confession is sustained and justified. (Commentary) In 1Jn 5:6-8 we encounter John's teaching on a triad of witnesses, three witnesses who (water and blood appear to be personified in 1Jn 5:8 by their association with the Person of the Spirit) state that Jesus Christ is the Son of God. John appears to base his argument on the fact that the validity of personal testimony in the OT was linked to a specific number of credible witnesses, Moses declaring that “two or three witnesses” were necessary to establish guilt or innocence on criminal charges (Dt 19:15+) and only on this basis could a person be sentenced to death (Dt 17:6). Jesus applied the principle of “two or three witnesses” to His instructions for resolving disputes in the church (Mt 18:15-16). Paul used this standard to determine whether an accusation could be sustained against an elder (1Ti 5:19). In his second letter to the Corinthians, Paul sees his thrice repeated testimony alone, whether in person or by letter, as satisfying the requirement of two or three witnesses" (2Cor 13:1-3). The writer of the book of Hebrews alludes to this pattern writing that "Anyone who has set aside the Law of Moses dies without mercy on [the testimony of] two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?" (Heb 10:28-29+) In this passage the writer points out the "greater testimony" of two witnesses, the Son of God and the Spirit of grace. Witness (or testify, noun and verb) is a key word in 1Jn 5:6-11. As Williamson explains "John places enormous significance upon faithful witness as he nears the conclusion of his letter. This theme recalls the opening statement, “The life appeared; we have seen it and testify to it” (1Jn 1:2+). In chapter 5 John employs forms of “witness” and “testimony” ten times in five verses (1Jn 5:6, 7, four times in 1Jn 5:9, three times in 1Jn 5:10, and 1Jn 5:11). (1, 2, & 3 John- A Commentary in the Wesleyan Tradition) Steven Cole introduces this section noting that "Skeptics frequently allege that Christian conversion is merely a psychological phenomenon that can be explained in purely naturalistic terms. In this view, conversion to Christ is a purely subjective experience. It’s nice if it works for you, but you shouldn’t try to impose it on everyone else or say that those who do not believe as you do are wrong. If you say that Jesus Christ changed your life, the skeptic will reply, “That’s great for you, but it doesn’t prove that Christianity is true for everyone else. Buddhism changed Richard Gere’s life. Scientology changed Tom Cruise’s life. Cabalistic Judaism seems to have changed Madonna’s life. So if you want to look at changed lives, there is plenty of evidence that Christianity is not the only religious truth out there.” How do you counter such arguments? There is value in subjective, inner assurance of the truth of the gospel for believers. But we need a more sure foundation for our faith than our subjective experience alone provides. Throughout First John, the apostle has been addressing the matter of authentic Christianity. False teachers had caused confusion in the church and had left, taking a number of people with them. They claimed to have secret knowledge about Jesus Christ, but their teaching contradicted the apostolic witness to Christ. John repeatedly shows that authentic Christians believe the truth about Jesus Christ, they obey God’s commandments, and they love one another. He began the letter by affirming the certainty of what the apostles knew about Jesus Christ (1Jn 1:1-3+). John wasn’t relaying some inner, subjective vision or philosophy. He was telling about his objective experience with Jesus Christ. You can’t get much more objective than seeing, hearing, and touching! Jesus Christ is God’s witness to us through the apostles who spent three years with Him. In our text, John comes back to this objective witness with which he opened this letter. He wants us to have a sure foundation for our faith. Authentic Christian faith rests on God’s testimony to the person of Jesus Christ. In 1Jn 5:6-9, John shows that God has given a trustworthy three-fold witness to His Son. Then in 1Jn 5:10-13+, he shows that believing God’s witness to His Son gives us a sure foundation for our faith, with the aim (1Jn 5:13+) “that you may know that you have eternal life.”(1 John 5:5-13 Is Christianity Merely Psychological?) (Bolding added) Martyn Lloyd-Jones states “Now there can be no question at all but that these three verses are not only the most difficult verses in this epistle, but I think … that they are the three most difficult verses, in a sense, in the entire Bible!” (Life in Christ - includes Volume 5 = "Life in God") Cole goes on to address the two difficulties in this section - The Textual Problem: The textual problem is that the New King James Version (and the KJV) reads as follows (1Jn 5:7-8): “For there are three who bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one.” It is certain that the phrase beginning with “in heaven” (1Jn 5:7) through “on earth” are not a part of John’s original letter and should be omitted. There are no Greek manuscripts with this additional phrase before the 15th century. It comes from a marginal comment that was incorporated into the text of an Old Latin 5th century manuscript. (The Epistles of John- Introduction, Exposition, and Notes- Frederick Fyvie Bruce, gives a full account of this.) The original text is accurately represented in the New American Standard Bible, the English Standard Version, and the New International Version. Came (erchomai) means that Jesus entered into humanity, the aorist tense signifying that His entrance was a definite historical event. In short this is a description of His First Coming. From the context this reference is not only to Jesus' birth but also a reference to His public appearance as the Messiah, the Anointed One. After He was baptized by John, He was led into the wilderness, after which He began His ministry in the synagogue at Nazareth reading from Isaiah 61:1-2a+ "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED (chrio root verb of Christos = Messiah - Anointed One) ME TO PREACH THE GOSPEL TO THE POOR. (Lk 4:18+) and declaring "Today this Scripture has been fulfilled in your hearing," (Lk 4:21+), in effect stating that He was the fulfillment of this OT Messianic Prophecy! You could have heard a pin drop in the Jewish synagogue that day (cp Lk 4:20+)! Hiebert - The expression rendered “He that came” (ho elthōn) suggests the varied Gospel references to the Messiah as “He that cometh” (ho erchomenos; cf. Mt. 11:3 and Lk 7:19 both refer to the "Expected One"); Mt 11:3+ and said to Him, “Are You the Expected One (ho erchomenos = literally "the one who is to come"), or shall we look for someone else (Greek = heteros = basically = another of a different kind)?” Lk 7:19+ And summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” Jn 1:15+ John *bore witness of Him, and cried out, saying, “This was He of whom I said, ‘He Who comes after me has a higher rank than I, for He existed before me.’” Jn 1:27+ “[It is] He who comes after me, the thong of whose sandal I am not worthy to untie.” Jn 6:14+ When therefore the people saw the sign which He had performed, they said, “This is of a truth the Prophet Who is to come into the world.” Jn 11:27+ She *said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of God, [even] He who comes into the world.” Jn 12:13+ took the branches of the palm trees, and went out to meet Him, and [began] to cry out, “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” Indeed all of his children of all the ages since have prayed unceasingly the words of Charles Wesley's timeless hymn… Come Thou Long-Expected Jesus Born to set Thy people free; (Ro 8:2, Gal 5:1) From our fears and sins release us, (He 2:15) Let us find our rest in Thee. (Mt 11:28-30) Israel’s Strength and Consolation, (Lk 2:25KJV) Hope of all the earth Thou art; (1Ti 1:1b) Dear Desire of every nation, (Hag 2:7KJV) Joy of every longing heart. (1Th 1:6b) Born Thy people to deliver, Born a child and yet a King, Born to reign in us forever, Now Thy gracious kingdom bring. By Thine own eternal Spirit Rule in all our hearts alone; By Thine all sufficient merit, Raise us to Thy glorious throne. Indeed… Maranatha! THE WATER AND THE BLOOD By water and blood - To what do these refer? Plummer observes that "This is the most perplexing passage in the Epistle and one of the most perplexing in NT." The New Living Translation which is a paraphrase which in essence interprets water and blood - "And Jesus Christ was revealed as God's Son by his baptism in water and by shedding his blood on the cross-- not by water only, but by water and blood. And the Spirit, who is truth, confirms it with his testimony." Hiebert comments that "The oldest and most natural view understands “water” as a reference to Christ’s baptism, with the attendant witnesses to His identity, at the commencement of His ministry (Mt. 3:13–17; Mk 1:9–11; Jn 1:31–34) and “blood” to the consummation of His saving ministry on the cross. This view is supported by the fact that “the context dictates that here water and blood must validate the manner of Jesus’ coming.” The two terms serve to sum up Christ’s redemptive mission. As Plummer (Cambridge Commentary) notes, "Christ’s Baptism, with the Divine proclamation of Him as the Son of God and the Divine outpouring of the Spirit upon Him, is not merely the opening but the explanation of the whole of His Ministry. The bloody death upon the Cross is not merely the close but the explanation of His Passion." Marvin
1 João 5:6
Wuest adds that this preposition speaks "of accompaniment and instrumentality. His coming to make an atonement for sin was accompanied by and made effective through water and blood." BY WATER: JESUS' BAPTISM At the beginning of the ministry of Jesus the Father testified of His Son when He was baptized by John. Mt. 3:13-17+ - Then Jesus *arrived from Galilee at the Jordan [coming] to John, to be baptized by him. But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” But Jesus answering said to him, “Permit [it] at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he *permitted Him. And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, [and] coming upon Him, and behold, a voice out of the heavens, saying, “This is My beloved Son, in whom I am well-pleased.” John
1 João 5:9
Wuest - Since the testimony of men we are habitually receiving, the testimony of God is greater, because this is the testimony of God, that He has borne testimony concerning His Son, and this testimony is on record. KJV 1 John 5:9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. BGT 1 John 5:9 εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν· ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ. NET 1 John 5:9 If we accept the testimony of men, the testimony of God is greater, because this is the testimony of God that he has testified concerning his Son. CSB 1 John 5:9 If we accept the testimony of men, God's testimony is greater, because it is God's testimony that He has given about His Son. ESV 1 John 5:9 If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. NIV 1 John 5:9 We accept man's testimony, but God's testimony is greater because it is the testimony of God, which he has given about his Son. NLT 1 John 5:9 Since we believe human testimony, surely we can believe the greater testimony that comes from God. And God has testified about his Son. NRS 1 John 5:9 If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. NJB 1 John 5:9 If we accept the testimony of human witnesses, God's testimony is greater, for this is God's testimony which he gave about his Son. NAB 1 John 5:9 If we accept human testimony, the testimony of God is surely greater. Now the testimony of God is this, that he has testified on behalf of his Son. YLT 1 John 5:9 If the testimony of men we receive, the testimony of God is greater, because this is the testimony of God that He hath testified concerning His Son. MIT 1 John 5:9 If we receive the testimony of human beings, God's testimony is superior because God has certified the data in testimony concerning his son. GWN 1 John 5:9 We accept human testimony. God's testimony is greater because it is the testimony that he has given about his Son. BBE 1 John 5:9 If we take the witness of men to be true, the witness of God is greater: because this is the witness which God has given about his Son. RSV 1 John 5:9 If we receive the testimony of men, the testimony of God is greater; for this is the testimony of God that he has borne witness to his Son. NKJ 1 John 5:9 If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. ASV 1 John 5:9 If we receive the witness of men, the witness of God is greater: for the witness of God is this, that he hath borne witness concerning his Son. we: 1Jn 5:10 John 3:32,33 Jn 5:31-36, Jn 5:39 Jn 8:17-19 Jn 10:38 Ac 5:32 17:31 Heb 2:4 6:18 for: Mt 3:16,17 17:5 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 5:36+ "But the testimony which I have is greater (meizon) than the testimony of John; for (term of explanation) the works which the Father has given Me to accomplish-- the very works that I do-- testify (martureo) about Me, that the Father has sent Me." Matthew 3:17 (FATHER'S TESTIMONY AT Jesus' Baptism) and behold, a voice out of the heavens said, "This is My beloved Son, in whom I am well-pleased." Matthew 17:5 (FATHER'S TESTIMONY AT Jesus' Transfiguration) While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" Mark 1:11 (FATHER'S TESTIMONY AT Jesus' Baptism) and a voice came out of the heavens: "You are My beloved Son, in You I am well-pleased." Mark 9:7 (FATHER'S TESTIMONY AT Jesus' Transfiguration) Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" Luke 3:22 (FATHER'S TESTIMONY AT Jesus' Baptism) and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, "You are My beloved Son, in You I am well-pleased." Luke 9:35 (FATHER'S TESTIMONY AT Jesus' Transfiguration) And a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him! John 12:28-30 - (FATHER'S TESTIMONY AT Jesus' Passion - week of His Crucifixion) “Father, glorify Thy name.” There came therefore a voice out of heaven: “I have both glorified it, and will glorify it again.” The multitude therefore, who stood by and heard it, were saying that it had thundered; others were saying, “An angel has spoken to Him.” Jesus answered and said, “This voice has not come for My sake, but for your sakes. 2 Peter 1:17 (FATHER'S TESTIMONY - Witness of an apostle at Jesus' Transfiguration) For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased " GOD THE GREATEST WITNESS If we receive (lambano - present tense - accept, come to believe) the testimony (marturia) of men, the testimony (marturia) of God is greater - If (ei) is a condition of the first class which identifies what follows as assumed to be true or as a fulfilled condition. If simply introduces what is an acknowledged fact, not a matter of doubt. It can often be translated as "since" or "in view of the fact that." In other words, it assumes that there has been reception of the testimony of men as an acknowledged fact, not a matter of doubt. One could paraphrase it this way - “if we receive the witness of men, and it is an acknowledged fact that we do….” Since we are in the habit of accepting as valid and reliable the testimony of men (we do it in trials in the court of law for example), how much more should we accept the greater testimony of God (in context) regarding the truth about His Son, Jesus Christ! In other words the Spirit, water and blood are in reality God's witness concerning His Son. This is the way the New English Bible translates the first clause - "and this threefold testimony is indeed that of God Himself.” Receive (lambano) in the present tense indicates we are indeed in the habit of accepting the testimony of men.
1 João 5:9
Wuest explains the phrase receive the testimony - The reception of testimony is the act of appropriating it to ourselves as something to be depended upon as the truth. John’s thought is “Since we are in the habit of receiving the testimony of men, the testimony of God is greater, and therefore should be received.” (Eerdmans Publishing - used by permission) Some writers think that the phrase testimony of men possibly is a reference to John the Baptist's testimony of Jesus, for in John 5:32 Jesus declares "There is another (referring to John the Baptist) who bears witness of Me, and I know that the testimony which He bears of Me is true." (Context - Jn 5:32-35+) See W Hall Harris' comments on 1Jn 5:4b-12 for his thoughts on to whom the phrase testimony of men refers. He does not favor it as referring to men in general, the interpretation that is favored by most modern commentaries. Wuest explains John’s thought as follows “Since we are in the habit of receiving the testimony of men, the testimony of God is greater (and therefore should be received); because this is the testimony of God (and this applies in the case before us) that God has borne testimony concerning His Son with the present result that that testimony is on record.” That is, we receive testimony from our fellow-man. But God’s testimony is greater than man’s testimony. God testifies of the fact that He has borne testimony concerning His Son, and since He is the One who has borne this testimony, not man, that testimony should be received. The verb is in the perfect tense, speaking of a past act of bearing testimony with the result that the testimony is on record at the present time." (Eerdmans Publishing - used by permission) Steven Cole on the phrase if we receive the testimony of men - Every day we trust the testimony of fallen men, who are fallible at best. We could not deposit money in a bank, ride in a car, buy food at the grocery store, take an aspirin for a headache, or do any of the many things we do in our daily lives if we did not trust the witness of men. John is saying, “If you trust in men every day, can’t you trust what God has testified concerning His Son?” (1 John 5:5-13 Is Christianity Merely Psychological?) The testimony of God is GREATER in the sense that although He is only one, His witness is absolute, perfect truth about His Son. God is the essence of truth; He is absolutely true, and all truth accords with God’s actions. God is all that He as God should be and His word and revelation regarding His Son are completely reliable. He is absolutely dependable, without falseness of any kind. God's testimony can be depended upon and does not fail, change, or disappoint and indeed His promises are all yea and amen in Christ Jesus (2Cor 1:20KJV) and His word cannot fail or disappoint (cp Joshua's last words to Israel before they entered the Promised Land - Joshua 21:45, 23:14). The practical aspect of God's unchanging truthfulness in His testimony is that we can stand on His promises concerning the Son of God with full assurance of faith no matter how we feel, no matter how dire our circumstances! John Stott comments that "The importance of this verse is that it declares explicitly what has so far only been hinted, namely that God is the subject and Christ the object of the threefold testimony. The Spirit, the water and the blood all testify to Christ, and the reason why they agree is that God Himself is behind them." (BORROW The Letters of John PAGE 184) Simon Kistemaker draws our attention to the fact that "In 1Jn 5:6–9, John indirectly introduces the Trinity. Notice that in 1Jn 5:6, he states that Jesus Christ, the Son of God, has come. In the same verse and 1Jn 5:8, John says that the Spirit testifies. And in 1Jn 5:9, he mentions the testimony of God (the Father)." Williamson says "John argues here from the lesser to the greater (technically, a minori ad maius). If people receive human testimony, then they will be even more inclined to receive the testimony (martyria) of God." (1, 2, & 3 John- A Commentary in the Wesleyan Tradition - New Beacon Bible Commentary) David Jackman adds that "John is wanting to convey both the greater trustworthiness of God’s testimony because of its origin, and also its greater importance and value because of its content. It is the testimony of God, which he has given about his Son." (Borrow The Message of John's Letters) (Bolding added) Why would John want to convey greater trustworthiness? Recall that in the context of Chapter 5 the believer's faith is what wins the victory John writing that whoever "is born of God overcomes the world; and this is the victory that has overcome the world–our faith. And who is the one who overcomes the world, but he who believes that Jesus is the Son of God?" (1Jn 5:4-5) And then John immediately begins to describe a triad of trustworthy witnesses that should substantially strengthen our faith that Jesus is indeed the Son of God, the pinnacle of which is the testimony of God. Candlish says "This faith rests on testimony; as all faith must do. And the testimony on which it rests is sufficient to sustain it; for it is Divine." Crain adds an interesting thought on the testimony of God - In the epistle (in contrast to the Gospel) John is writing to believers, and he urges that the testimony he has been speaking of is divine testimony—the testimony of God concerning His Son (1Jn 5:9). The believer needs to have the sense of this in his soul. The power and enjoyment of the blessing that is his as a believer will be much affected by the consciousness, or lack of it, that the testimony is Divine. If it has been received only as the word of men, it will not have its full sanctifying power in the soul. We receive the testimony of competent, trustworthy men without question; but how much greater is the testimony of God! He speaks what He knows; with Him knowledge is absolute, not relative. He witnesses to the truth as He alone fully knows it. (Readings on the First Epistle of John) Hiebert - Normally we accept human testimony; as reasonable individuals we receive the words of others as trustworthy unless we have reasons to doubt the individual’s honesty. If we receive the testimony of fallible human beings, then there is no valid reason for doubting God’s testimony, because it is “greater” (meizōn), more reliable and trustworthy, more demanding of our acceptance. The term “greater” implies “both the greater trustworthiness of God’s testimony because of its origin, and also its greater importance and value because of its content.” In neglecting or rejecting this testimony, the unbeliever is less reasonable with God than he is with fellow human beings. Colin Kruse - The first part of the verse is an argument from the lesser to the greater: if we accept human testimony, then we should certainly accept God’s testimony. What is the human testimony that the author alludes to here? It can hardly be a reference to the threefold testimony of Spirit, water, and blood. Is it an allusion to the witness of John the Baptist? In the Fourth Gospel Jesus refers to the Baptist’s testimony as ‘human testimony’ and indicates that it is much less important than God’s testimony (John 5:33–36). Does it refer to the testimony of the eyewitnesses to the Word of life (1 John 1:1), which, though trustworthy, is not of the same order as God’s own testimony. Or is it merely a general statement indicating that God’s testimony is always more important than human testimony. Probably the last is the best alternative, for the first two suggestions create new problems. There are no other allusions to the Baptist’s ministry in 1 John, and the author would not want to downplay the testimony of the eyewitnesses because he believes that to be a true report of the truth of God. (See The Letters of John - Page 180) THE TESTIMONY OF GOD For the testimony (marturia) of God is this, that He has testified (martureo - perfect tense) concerning His Son - For (hoti) means because and is a term of explanation which should always cause a pause to ponder what is being explained. Stott says "it is because (hoti) the witness is divine, that we ought humbly to receive it." And how has God testified? Surely one of the most significant ways is by giving us His written Word concerning His Son. Testified in the perfect tense signifies the abiding effects of the Father's testimony concerning His Son. John Stott explains the perfect tense of testified noting that "It is God who testified to His Son in history, in the water and the blood, and it is God Who testifies to Him today through his Spirit in our hearts (Ed: How? I would add - through the witness of His Word, the witness of disciples). For we accept man’s testimony, when it consists of the evidence of two or three; how much more, then, should we accept the testimony of God which is itself threefold and which, because it is God’s, is greater than any man’s?" (BORROW The Letters of John PAGE 184) Hiebert adds that "With his use of the perfect tense, has testified, John declares that God has placed Himself permanently on record as bearing witness to His Son. This fact is a settled reality. He did so prophetically in the OT, speaking through the various prophets concerning the Coming one. He did so explicitly on at least three occasions as recorded in the Gospels: at His baptism (Mt 3:16–17; Mk 1:10–11); at His transfiguration (Mt. 17:5; Mk 9:7; Luke 9:35); and in the hearing of the multitude during Passion Week (Jn 12:27–29). He also did so nonverbally in the miracles at His crucifixion, as well as at the resurrection. According to Hebrews 1:1–2+, the Son Himself was the embodiment of God’s highest and final self-revelation to mankind." Steven Cole elaborates on the testimony of God - If you’re not familiar with God’s testimony, you can read it in the New Testament (Ed: I would add "and also in the OT."). Be careful, though, to read it prayerfully and with a submissive, searching heart, asking God to open your eyes to His truth (Ed comment: Ps 119:18, cp Lk 24:45, relying on the Spirit's illumination, cp The Bible and Illumination). If you come at it as a proud skeptic, demanding proof, you will come away empty, because God is not in the business of giving proof to proud sinners. If you come at it with preconceived notions of what the Savior should be like, you are likely to miss Him, because He is not a Jesus who fits your every desire and whim. You can’t make up a Jesus of your own liking. You must accept God’s testimony to the Jesus of the Bible. The Jews of Jesus’ day, including the disciples, couldn’t conceive of a Messiah who would suffer and die, even though Isaiah 53:1-12 and Psalm 22:1-31 (Ed: For example see study of Ps 22:6 - I Am A Worm and Not A Man - Psalm 22:6 - Speaks of the Messiah!), along with the entire Old Testament sacrificial system, clearly predicted such. (Ed: See also The Jewish Tradition of Two Messiahs) The risen Lord Jesus pointed out to the men on the Emmaus Road (Luke 24:25-26), “O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?” Luke adds (Lk 24:27), “Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.” The Scriptures give us God’s clear testimony of His Son. What should we do with this testimony? Clearly, we must receive it or believe it personally. If we do not believe it, as John shows (1Jn 5:10), we make God a liar. If we do receive it, we have a sure foundation for our faith. (1 John 5:5-13 Is Christianity Merely Psychological?) Bruce Barton writes that "Jesus’ self-witness would not validate his claims; according to the law, he required the witness of another. That other witness was his Father. The Father gave direct witness to his Son’s identity at Jesus’ baptism (Matthew 3:17), transfiguration (Matthew 17:5), and resurrection (Romans 1:3–4). In the Gospel of John, Jesus defended his deity with a fivefold witness. In response to the Jewish leaders who had questioned his authority and assaulted his identity, Jesus indicated that he had five very reliable witnesses: (1) the Father himself (John 5:31–32, 37), (2) John the Baptist (John 5:33–35), (3) his own works (John 5:36), (4) the Scriptures (John 5:39–40), and (5) Moses (John 5:45–47). (See 1, 2, & 3 John - Page 111) Jesus describes four witnesses in John 5:31-47 (SEE COMMENTARY). (1) the testimony of John the Baptist to Jesus (Jn 5:32–33), (2) the works that Jesus was doing (Jn 5:36), (3) the testimony of the Father himself (Jn 5:37–38), (4) the testimony of the scriptures (Jn 5:39). “If I [alone] bear witness of Myself, My testimony is not true. 32 “There is another who bears witness of Me, and I know that the testimony which He bears of Me is true. 33 “You have sent to John, and he has borne witness to the truth. 34 “But the witness which I receive is not from man, but I say these things that you may be saved. 35 “He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. 36 “But the witness which I have is greater than [that of] John; for the works which the Father has given Me to accomplish, the very works that I do, bear witness of Me, that the Father has sent Me. 37 “And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form. 38 “And you do not have His word abiding in you, for you do not believe Him whom He sent. 39 “You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; 40 and you are unwilling to come to Me, that you may have life. 41 “I do not receive glory from men; 42 but I know you, that you do not have the love of God in yourselves. 43“I have come in My Father’s name, and you do not receive Me; if another shall come in his own name, you will receive him. 44 “How can you believe, when you receive glory from one another, and you do not seek the glory that is from the [one and] only God? 45“ Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 “For if you believed Moses, you would believe Me; for he wrote of Me. 47“But if you do not believe his writings, how will you believe My words?” Jesus explains the testimony of God speaking to unbelieving Jews declaring… "And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form. 38 And you do not have His word abiding in you, for you do not believe Him whom He sent. 39 You search the Scriptures, because you think that in them you have eternal life (E.g., here are two Jewish "Sayings of the Fathers" = "One who increases Torah, increases life… One who acquires the words of Torah, has acquired life in the World to Come." = Pirqe Avot 2:7 ; "Great is Torah, for it gives life to its observers in this world, and in the World To Come." - Pirqe Avot 6:7); and it is these that bear witness (martureo = testify - in the present tense = continually give witness) of Me (Jesus was speaking of the OT Scriptures, for there was nothing else at that time and these scriptures are replete with testimonies of the coming Messiah. See Messianic Prophecies; cp Messiah the Anointed On; Josh McDowell's classic apologetic book "More than a Carpenter"); 40 and you are unwilling to come to Me, that you may have life." (Jn 5:37-40) Here are other New Testament quotes that emphasize that the testimony of God was abundantly revealed in the Old Testament Scriptures… John 1:45 Philip found Nathanael and said^ to him, "We have found Him of whom Moses in the Law and also the Prophets wrote, Jesus of Nazareth, the son of Joseph." John 3:14 "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 that whoever believes may in Him have eternal life. John 5:45 "Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 "For if you believed Moses, you would believe Me; for he wrote of Me. 47 "But if you do not believe his writings, how will you believe My words?" Luke 16:29 "But Abraham said^, 'They have Moses and the Prophets; let them hear them.' 30 "But he said, 'No, Father Abraham, but if someone goes to them from the dead, they will repent!' 31 "But he said to him, 'If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.'" Luke 24:25 And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! 26 "Was it not necessary for the Christ to suffer these things and to enter into His glory?" 27 And beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. Luke 24:44 Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." 45 Then He opened their minds to understand the Scriptures, 46 and He said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day; 47 and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. 48 "You are witnesses of these things. 49 "And behold, I am sending forth the promise of My Father upon you (the Holy Spirit - Acts 2:1-4); but you are to stay in the city until you are clothed with power from on high (Acts 1:8)." Acts 26:22 "And so, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; You Can Depend On Him Prince Albert of England once visited the laboratory of a scientist named Lyon Playfair. According to Playfair’s biographer Sir Wemyss Reid, as the prince and the scientist stood near a caldron of boiling lead, Playfair asked, “Has your royal highness any faith in science?” “Certainly,” answered Prince Albert. Playfair washed the prince’s hand in a special solution and then told him to use his hand to ladle out some of the hot metal. The prince plunged his hand into the caldron and scooped up some in his palm—and he wasn’t injured. If Prince Albert could place that kind of faith in a respected scientist, how much more may we trust God’s Word! Abraham trusted God’s promise to make of him a great nation even though he and his wife were very old (Gen. 15:5-6; Heb. 11:8-12). He set an example we would be wise to follow. “He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God” (Rom. 4:20). God's promises have no expiration date. TESTIMONY: MARTURIA GREEK WORD STUDY Testimony (3141)(marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). Marturia in other contexts can refer to the content of what the witness speaks - testimony, evidence (Mk 14:55). In 1Ti 3:7 the sense of marturia is that of one's reputation (think of it as the "witness" of their life and their character before others). A witness does not speak on his own behalf, though he may share his own experience, but primarily the purpose of the witness is to tell about another. As an aside the frequent cost of such a "witness" is pointed up by the fact that we derive our English word "martyr" from this Greek word. Webster's definition of testimony - The firsthand authentication of a fact. A solemn declaration or affirmation made for the purpose of establishing or proving some fact. Such affirmation in judicial proceedings, may be verbal or written, but must be under oath. Testimony differs from evidence; testimony is the declaration of a witness, and evidence is the effect of that declaration on the mind, or the degree of light which it affords. Webster's definition of witness - one that gives evidence; A person who knows or sees any thing; one personally present; as, he was witness; he was an eye-witness. One who gives testimony; as, the witnesses in court agreed in all essential facts. Marturia and the verb martureo are predominantly Johannine words - Witness is also one of the major themes of John’s Gospel. Martureō occurs 33 times (cp 1x in Matthew, 1x in Luke, none in Mark) and the noun marturia 14 times (0 in Mtt, 1x in Luke, 3x in Mark). The phrase testimony of Jesus occurs six times in the Revelation (Rev 1:2, 9, 12:17, 19:10 [twice], Rev 20:4). Some interpret this as the testimony "about" Jesus but others the testimony from Jesus. Marturia is frequently linked with the verb martureo, the idea being that what a witness does is to testify or bear witness of something or someone (Jn 1:7, Jn 3:11, 32, 5:31, 32, 36, 8:13, 14, 19:35, 21:24, 1Jn 5:9, 5:10, 3Jn 1:12, Rev 1:2). Every combination of the noun and verb are in the writings of the apostle John. Marturia is frequently combined with lambano (Jn 3:11, 32, 33, 5:34, 1Jn 5:9) which speaks of the testimony of the witness as being received or accepted. However a marturia can be received (accepted) or not received (accepted) (Jn 3:3:11, 32). A marturia can also be believed (pisteuo) (Jn 1:7, Jn 19:35). A testimony is a solemn declaration or affirmation made for the purpose of establishing or proving some fact. It is interesting that the first use in the NT was in the context of false testimony against Jesus the Truth (Mk 14:55-56, 59). The first use of marturia in the OT (Septuagint = Lxx) is in the context of cutting a covenant between Jacob and Laban (Ge 31:47). It is notable that the uses of marturia in the last book written, the Revelation (Revelation was the last NT book written, most think around 90AD), clearly link martyria with true martyrdom! (Rev 6:9+, Rev 11:7+, Rev 20:4+). Related Resource: Testimony - Baker's Evangelical Dictionary of Biblical Theology Martyr - Hastings' Dictionary of the New Testament BDAG summarized - (1) confirmation or attestation on the basis of personal knowledge or belief = testimony (2) testimony in court (Mk 14:56, 59, Lk 22:71) (3) attestation of character or behavior, testimony, statement of approval (1Jn 5:9a; 3Jn 1:12; Titus 1:13). (4) testimony that invites death, a martyr’s death, martyrdom. Spiros Zodhiates - A witness, certification (John 1:7), testimony (Mark 14:55, 56, 59; Luke 22:71), that which someone witnesses or states concerning a person or thing (Acts 22:18; 1 Tim. 3:7; Titus 1:13). Used of the testimony of John the Baptist concerning Jesus (John 1:19; 5:36); of the declarations of Jesus concerning Himself (John 5:31; 8:13, 14). It is a declaration by a witness who speaks with the authority of one who knows (John 5:34; 3 John 1:12). (Borrow The Complete Word Study Dictionary) Wayne Detzler notes that… In ancient Greek literature the bearing of witness was related to the confirmation of an event. One bore witness to support the truth of an event. The term was connected to the verb merimnao (that which requires the agreement of many minds). As many minds were brought to bear on a subject, the truth was established. Later on a witness was seen as presenting valid legal evidence. Plato insisted that such evidence must be given freely, without coercion. In the writings of the Stoics, this word came to mean evidence for certain beliefs and convictions. Thus the root of religious testimony was planted. (Borrow New Testament Words in Today's Language page 398) Analytical Lexicon - marturia/martyria speaks of concrete and objective information given in proof of something = testimony; (1) active giving of a witness = testimony, declaration (Jn 1.7); (2) passive, as the witness given testimony, evidence, record (Jn 1.19); (3) as facts presented in court evidence, testimony (Mk 14.55); (4) as a good report received reputation (1Ti 3.7); (5) as divine and human witness, with Christ as the content testimony, witness (Jn 3.33); as a formula for the Gospel message the testimony or witness of (or about) Jesus (Rev 19.10).(borrow Analytical Lexicon of the Greek New Testament) Dictionary of Biblical Imagery (excerpt) - In modern Western societies there are three types of “witness”: (1) a witness to a signature on a will or other document, (2) a witness to a crime or a major event and (3) a religious witness, someone who “testifies” to the truth he or she holds. All three senses are present in the biblical understanding of “witness,” but they converge much more closely with each other. The first (and basic) sense appears in the many passages in which God, other people, written documents, heaven and earth, and a whole range of objects are “called to witness” a commitment or agreement. Human witnesses observe Boaz’s commitment to Ruth (Ruth 4:9—11) and Jeremiah’s purchase of a field (Jer 32:10—12). Similarly, a small flock (Gen 21:30), a heap of stones (Gen 31:48), a specially constructed altar (Josh 22:27—28), a large stone (Josh 24:27; 1 Sam 6:18) or heaven and earth (Deut 4:26; 30:19) can be summoned as “witnesses” to a commitment between people or between God and human beings. God himself is frequently so summoned (e.g. [e.g. e.g.. for example] , Gen 31:50; Judg 11:10; 1 Sam 12:5; 20:23; Ser 42:5). NIDNTT - The noun martyria means making an active appearance and statements as a witness (martys), the earliest form of the basic noun being martyros in Homer… The original setting of the word-group in the Gk. world is clearly the legal sphere. Witnesses appear to give evidence in a trial in respect of events now lying in the past (cf. the analysis in 1(a)), or are called in as so-called formal witnesses in order to provide substantiation in the future, for legal transactions or for solemn confirmation in the finalizing and signing of agreements; in general these are mentioned by name and add their own signatures immediately below the text. NIDNTT - Classic Use - 1 (a) The noun martyria means making an active appearance and statements as a witness (martys), the earliest form of the basic noun being martyros in Homer, then later Aeolic martyr. martyria, denoting the confirmation of a fact or an event, is attested from Hom. Od. 11, 325 onwards, and cognate with mermēros, that which requires many minds, going back with this word to the common Indo-European root *smer, to be mindful of, from which merimnaō, to be concerned, may also be formed (cf. Lat. memor, mindful of). Its lexical content may be more precisely defined as reflective, interrogative recollection, re-call, i.e. calling up into consciousness something one has experienced which cannot be ignored or forgotten, and which is now in this sense brought to the notice of others, in order to impart to them by means of appropriate statements the content of this experience: that which has been experienced shall become evident by means of the testimony (cf. Plato, Symp. 179b). (Click for full 13 page article) Ridderbos says marturia "primarily designates the content of the gospel in its original, historically visible and audible form. In the New Testament, witness above all refers to the communication of the ear- and eyewitnesses, to the communication of facts that were seen and heard. The pregnant significance of this usage stands out all the more when we consider that the entire complex of concepts that is associated with witness and with witness bearing is juridical in origin and that the judicial meaning of these terms sets the basic tone of their New Testament usage. A witness of Jesus Christ is a person who has been commissioned by Christ to testify on His behalf before the forum of friend and foe—indeed before the whole of history—about what he has seen and heard. At stake in witnessing, then, is the relationship between authorization and fact; “the New Testament does not know of any witness bearing that is not bound to the facts.” (Borrow Redemptive history and the New Testament Scriptures) Williamson has a brief excursus on Faithful Witness and Martyrdom - In the book of Revelation, the title “faithful witness” (ho martys ho pistos) is ascribed first and foremost to Jesus Christ (Rev 1:5+). To the church at Laodicea the risen Lord identifies himself as “the faithful and true witness” (Rev 3:14-+). Witnessing for one’s faith did not initially mean to die for one’s faith. But martyrdom eventually became a synonym for faithful witness even unto death. This was due, in part, to the expanding persecution of Christians by the Roman Empire. The early tendency to associate these ideas appears already in Revelation: “Antipas, my faithful witness, who was put to death in your city” (Rev 2:13-+). The statements “be faithful, even to the point of death, and I will give you a crown of life” (Rev 2:10-+), and to “those who had been beheaded because of their testimony for Jesus” (Rev 20:4-+) further accentuate the growing issue of martyrdom in the late first century (adapted from Menoud 1962, 288). (1, 2, & 3 John- A Commentary in the Wesleyan Tradition - New Beacon Bible Commentary) See also Fox's Book of Martyrs Marturia - 37x in 33v - NAS Usage: reputation(1), testimony(30), witness(1). Mark 14:55 Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. 56 For many were giving false testimony against Him, but their testimony was not consistent. 59 Not even in this respect was their testimony consistent. Luke 22:71 Then they said, "What further need do we have of testimony? For we have heard it ourselves from His own mouth." John 1:7 He came as a witness, to testify (martureo) about the Light, so that all might believe through him. John 1:19 This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?" (Read John's testimony in 1:20-28) John 3:11 (Jesus to Nicodemus) "Truly, truly, I say to you, we speak of what we know and testify (martureo) of what we have seen, and you do not accept (lambano) our testimony. John 3:32 (John the Baptist speaking of the testimony of Jesus) "What He has seen and heard, of that He testifies (martureo); and no one receives (or accepts - lambano) His testimony. 33 "He who has received (or accepted - lambano) His testimony has set his seal to this, that God is true. John 5:31 "If I alone testify (martureo) about Myself, My testimony is not true. 32 "There is another who testifies (martureo) of Me, and I know that the testimony which He gives about Me is true (cp Spirit is the truth 1Jn 5:6, testimony of God is greater - 1Jn 5:8). 34 "But the testimony which I receive (lambano) is not from man, but I say these things so that you may be saved. 36 "But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish-- the very works that I do-- testify (martureo) about Me, that the Father has sent Me. John 8:13 So the Pharisees said to Him, "You are testifying (martureo) about Yourself; Your testimony is not true." 14 Jesus answered and said to them, "Even if I testify (martureo) 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 8:17 "Even in your law it has been written that the testimony of two men is true. (Dt 17:6, Dt 19:15, false testimony - 1Ki 21:10) John 19:35 (John himself is speaking and giving His personal, eyewitness testimony as in 1Jn 1:1-3) And he who has seen has testified (martureo in the perfect tense = his testimony stands or endures!), and his testimony is true; and he knows that he is telling the truth, so that (term of purpose) you also may believe. John 21:24 This is the disciple (John the apostle) who is testifying (martureo) to these things and wrote these things, and we know that his testimony is true. Acts 22:18 and I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.' 1 Timothy 3:7 And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil. Titus 1:13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith, 1 John 5:9 If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified (martureo) concerning His Son. 1John 5:10 The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. 11 And the testimony is this, that God has given us eternal life, and this life is in His Son. 3 John 1:12 Demetrius has received a good testimony from everyone, and from the truth itself; and we add our testimony, and you know that our testimony is true. Revelation 1:2-+ (His bondservant John) who testified (martureo) to the word of God and to the testimony of Jesus Christ, even to all that he saw. Revelation 1:9+ I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. Revelation 6:9+ When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; Revelation 11:7+ When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. Revelation 12:11+ "And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. Revelation 12:17+ So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus. Revelation 19:10+ Then I fell at his feet to worship him. But he said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy." Revelation 20:4+ Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. Marturia is used only 6 times in the Septuagint (Lxx) - Ge 31:47; Ex 20:16; Deut 5:20; Ps 19:7; Prov 12:19; 25:18. In Ge 31:47 marturia is used to translate Galeed in the Septuagint with the phrase "heap (bounos) of witness (marturia)" which described the heap of stones (Ge 31:46) which was to serve as a permanent inanimate "witness" of the covenant between Jacob and Laban. As an aside a witness was frequently associated with the cutting of a covenant (See column "Is There a Sign or Witness?" Covenant: Summary Table). My favorite use of marturia in the OT is by David who wrote "The law of the LORD is perfect, restoring the soul; The testimony (Hebrew = eduth; Lxx = marturia) of the LORD is sure (Heb = aman), making wise the simple." (Ps 19:7-+) Receive (2983)(lambano) means to take or grasp, receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver, of personally appropriating the thing to be received. To take something into one’s possession. It can indicate both benevolent and hostile actions, and have as object either people or things; e.g. take a wife, collect taxes, accept a verdict, take a road, and figuratively take courage. Lambano can mean to take to oneself someone's words, teaching, or testimony (receive the testimony) meaning to accept it as authoritative, true and accurate. (Jn 3:11 = "you do not receive our witness"; Jn 5:34 "the witness which I receive is not from man"; 1Jn 5:9 " If we receive the witness of men"). Lambano also includes the retaining of what is taken. Hence of receiving Christ (Jn 1:12; 5:43; 13:20). The phrase receive the testimony is peculiar to John (Jn 3:11; 5:34; 1Jn 5:9). Lambanō emphasizes the initiative of the receiver as personally motivated to take hold of what is offered. Lambano underlines the volition needed to "aggressively" (personally) lay hold of something, i.e. without missing the opportunity (by acting too passively). Lambano (participle) is often used before other verbs by a species of pleonasm, i.e., using two words meaning almost the same thing in order to express the idea more completely and graphically (Mt 13:31, 33; Lk 24:43; Acts 16:3; Josh. 2:4). Undoubtedly one of the most tragic uses of lambano is in Ge 3:8 - "When the woman saw that the tree was good for food and that it was a delight to the eyes (lust of the eyes 1Jn 2:16-+), and that the tree was desirable (lust of the flesh - 1Jn 2:16) to make one wise (boastful pride of life - 1Jn 2:16), she took (aorist active participle - active voice = volitional choice! A very bad choice!) from its fruit and ate; and she gave also to her husband with her, and he ate. NIDNTT on classic Greek use of lambano - originally grasp, seize, is attested since Homer. (a) It means to take or grasp. It can indicate both benevolent and hostile actions, and have as object either people or things; e.g. take a wife, collect taxes, accept a verdict, take a road, and fig. take courage. It is used with a material subject, as when, for example, fear or terror seizes men. lambanō may serve to enliven the style when used pleonastically. (b) lambanō also means to receive, regularly with acc. of the thing; used to embrace all areas of life from simple things to spiritual benefit. Moulton and Milligan have compiled the following uses of lambano from secular documents written in NT times… (1) to receive something, such as a document or money; (2) to get or obtain something, such as legal satisfaction; (3) to signify receiving of goods in business transactions; and (4) to take something or someone, such as a captive. An interesting example is a first-century B.C. note by a woman who claimed to have been severely beaten by another woman. The note from the beaten woman says, "and, if I survive, I may obtain satisfaction from her as is right." Another note says, "If you get any lentils send them to me by Katoitus" (fourth century A.D.). What does it mean to "receive" Christ? John 1:11-12 says, "He came to His own, and those who were His own did not receive (paralambano - took to oneself, to accept) Him. 12 But as many as received (lambano) Him, to them He gave the right to become children of God, [even] to those who believe in His name." Based on this verse is the popular terminology that one needs to "receive Christ as one's Savior." In classical Greek lambano has two main uses. One is more active, "to take"; the other is more passive, "to receive." The more active use means to take hold of, grasp, or seize something. Examples of this use include to catch an enemy, seize an opportunity, take in hand or undertake something, apprehend with the mind, or be taken by illness. The more passive meaning is also used in a variety of ways. Examples are to have something given to you (get), receive hospitality (welcome), receive in-laws from a marriage, receive a name, receive punishment, receive profits, or receive permission for something. Lambano occurs 258 times in the NT. Of these only a few deal with receiving Christ or the testimony concerning Him. It is used in Mk 4:20 (Mt. 13:20; Lk 8:13 use the synonym dechomai in the same context) of those who receive the Word of God. In John 3:11 Jesus said to Nicodemus, "We speak that we do know, and testify that we have seen; and ye receive not our witness." In John 3:32-33 lambano is used of receiving the testimony of John the Baptist about Jesus. He explains what it means, "He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God" (John 3:33-34). To receive testimony is to accept it as true, to believe it (see John 3:36). To fail to receive His words is the same as rejecting Christ (John 12:48). Only two times is lambano used of receiving Christ. In John 1:11-12, those who "receive" him are equated with those who "believe on his name." Jesus Himself said to the Jews, "I am come in my Father's name, and you receive me not." A few verses later He says, "For had you believed Moses, you would have believed me" (John 5:43,46). (Adapted from Salvation- Word Studies from the Greek New Testament- Gerald Cowen) Comparison of lambano with dechomai and haireomai (1) Dechomai - Lambano is almost synonymous with dechomai = accept or receive deliberately and readily what is offered. Dechomai conveys more fully the idea of a welcome reception. Lambáno sometimes means receive as a self–prompted action without necessarily a favorable reception (Gal 2:6) Vine adds that lambano is "almost synonymous with dechomai, is distinct from it, in that it sometimes means “to receive as merely a self-prompted action,” without necessarily signifying a favorable reception. (Gal 2:6 is literally "God does not receive [lambano] the face [prosopon] of man.")" Another source says lambanō stresses primarily the active aspect of getting hold of, whereas dechomai emphasizes more the passive attitude of receiving. (2) Haireomai is more violent, to seize or remove and conveys the idea of "taking for oneself," "seizing," "comprehending," and even "selecting one alternative from among others." In the development of language, this word came to mean choosing or selecting. A pupil selected the teacher from whom he learned. Thus a related word, hairesis, meant a school of thought or a religious sect. We see it reflected in our word "heresy," a false doctrine which is chosen by its adherents. This second group of words is seen only three times in the New Testament. Wayne Detzler (borrow New Testament Words in Today's Language - page 364) on take (lambano) - Remembering that lambano refers to "taking under one's control," it is seen most clearly with reference to the Lord. The Lord in glory is qualified to receive praise from all creatures (Rev. 5:12+). In fact all praise, honor, and glory belongs to the Lord. Therefore He takes it as His due. The Gospel gives wonderful meanings to this word (lambano). For instance, Jesus Christ took all of our infirmities and sins on Himself (Mt. 8:17). In the same sacrificial act, Jesus laid down His life and took it up again (Jn 10:18). He was in total control of His fate; His death was determined by the divine counsels of God, not by the capricious acts of man. The Holy Spirit will take the truth of Christ and disclose it to Christians (Jn 16:14). Again, the initiative and independence resides with God. The glory which Christ received was part of the Trinitarian relationship. He receives this acclaim because He was, is, and always will be God (2Pe 1:17+). Everything which people receive is contingent on God's grace. By faith they receive (lambano) Christ into their lives (John 1:12). By prayer they receive good gifts from God (Mt. 7:7-8+; Jn 16:24). The Holy Spirit comes into a Christian's life as God's good gift (Jn 7:39+), and as such the Spirit empowers that Christian for witness (Acts 1:8+). The Lord assured Christians of the Spirit's presence before He left the earth (John 20:22). Building on this teaching of absolute dependence on God for all we receive, the Epistles and Acts underline the truth. At Pentecost Peter also emphasized that believers must receive the Holy Spirit by faith from God (Acts 2:38). He also tied this reception to conversion through basic belief and repentance. This same access to the Holy Spirit was confirmed in the foreign setting of Cornelius' home in Caesarea (Acts 10:47). Having received the Holy Spirit admits a Christian into a Father-and-Son relationship with the Almighty God. The Christian is then enabled to call God "Abba," literally "Daddy" in Aramaic (Ro. 8:15+). Paul asserted that not only the Holy Spirit was received from God, but also the scope of ministry came from Him. In fact, Paul treated his apostolic office as a specific gift of God (Acts 20:24+). Christians are enabled to serve God effectively because of a spiritual gift, which they have received by God's grace (1Pe 4:10-11+). The simple word "take" has two main strains of meaning in the NT. First, God receives all the glory and honor, because it is due to Him. He receives only what He richly deserves. Second, we as Christians receive every spiritual blessing which we possess because of our relationship by grace through faith with the Lord, our God. Illustrations of Lambano - The word "take" will be illustrated from two standpoints. First, we shall see what a Christian receives from the Lord. Theologically speaking, we receive forgiveness of sins, eternal life, the indwelling Holy Spirit, and all attendant blessings which arise out of these gifts. Practically, this word emphasizes the simplicity of salvation. It is a matter of taking and receiving. A greatly distraught woman once came into my counseling room at the church in Bristol. She was deeply disturbed because of the breakdown of her marriage. She seemed almost incapable of concentrating on the Gospel, and she refused to receive God's gift. When I next saw her she was much more calm, and she was sincerely seeking the Lord. Still she feared that she could not become a Christian. I took a coin, which was worth about 20 cents, out of my pocket. Then I gave it to her. She took it, and immediately she understood how to receive the Lord. When I last saw her, she still had that coin taped inside her New Testament as a reminder of her conversion experience. Arthur John Gossip said, concerning this momentous transaction: "Every time well-meaning souls insist on cheapening His message, lowering the standard, explaining away the cost, and agreeing to accept Him upon easier terms than those He states, Christ openly repudiates them, and will have none of their advice." In a lovely picture, Roy C. Naden said: "I cast off the mooring lines at a decaying wharf and pointed the bow toward the open sea of life, trusting my new Captain to take me safely to His heavenly haven." What a picturesque analogy of receiving Christ is this. Not only do we take Christ into our lives at conversion, but He also receives us. In the pastoral ministry we often spoke with brand-new Christians. One attitude characterized them all, and it was wonder at the grace of God. Very often this line would be heard: "Why did God ever take me?" It is no wonder that John Newton called it "Amazing Grace." C. L. Mitton explained the grace of God in this way: "Grace is God's unmerited, free, spontaneous love for sinful man, revealed and made effective in Jesus Christ." Because grace places us under the banner of Christ, God receives us in His name. From the circle of Puritan penmen, William Fenner explained grace: "It is a rule of divinity, that grace takes not away nature; that is, grace comes not to take away man's affections, but to take them up." This reminds one of a simple chorus, which is a prayer: Jesus, take me as I am, I can come no other way; Take me deeper into You, Make my flesh-life melt away. Make me like a precious stone, Crystal clear and finely honed; Life of Jesus shining through, Giving glory back to You. Summary of lambano from Analytical Greek New Testament (1) active, as bringing under one’s control take; (a) with the hand take hold of, grasp (Acts 27.35); (b) take away, remove (Rev 3.11); (c) take for oneself, take into possession (Lk 19.12); (d) as being seized by illness, demon attack, strong emotion come on, seize (Lk 5.26); (e) as taking a due portion of something, as taxes, tithes, or collections receive, accept, collect (Mt 17.24); (f) as taking to oneself someone’s words, teaching, or testimony receive, accept, come to believe (Mt 13.20); (g) figuratively take advantage of, exploit (2Co 11.20); (2) passive, as being a recipient of something receive; (a) materially receive, get, acquire (2Co 11.8); (b) spiritually, as being a recipient of God’s grace, forgiveness, life, etc. receive, obtain (Ro 1.5); (c) be selected, be chosen from one or more alternatives (Heb 5.1) Summary adapted from A Greek-English lexicon of the New Testament, and other early Christian literature (BDAG) (borrow) (1) Get hold of something by laying hands on or grasping something, directly or indirectly, take, take hold of, grasp, take in hand Mt 26:26; Mk 14:22; Ac 27:35. Mt 27:30, Mt 25:1, (2) To take away, remove with or without the use of force - take away the silver coins (from the temple) Mt 27:6. diseases Mt 8:17. crown Rev 3:11. remove peace from the earth Rev 6:4 (3) To take into one’s possession, take, acquire - Mt 5:40+, Jn 3:27, Lk 19:12, take a wife - Ge 4:19, 6:2, Mk 12:19-22, Lk 20:28-31, 1Cor 7:28. Of his life, that Jesus voluntarily gives up, in order to take possession of it again on his own authority J 10:18; Take the honor upon oneself Heb 5:4. Of those seized by force - Mt 21:35, 39; Mk 12:3, 8. Of an evil spirit that seizes the sick man Lk 9:39. Of feelings, emotions seize, come upon someone - amazement seized them all Lk 5:26. Fear Lk 7:16. Temptation -1Cor 10:13. Of hunting and fishing: catch Lk 5:5, Jn 21:6. Figuratively if someone puts something over on you, takes advantage of you 2Co 11:20. Catch someone by a trick 2Cor 12:16. (4) To take payment, receive, accept, of taxes, etc. Collect the two-drachma tax Mt 17:24; tithes Heb 7:8; portion of the fruit as rent Mt 21:34, Mk 12:2 (5) To include in an experience, take up, receive someone into - take someone (up) into the boat Jn 6:21, receive someone into one’s house 2Jn 1:10, into his own home - Jn 19:27 Receive someone in the sense of recognizing the other’s authority Jn 1:12; 5:43, Jn 13:20 (6) To make a choice, choose, select - who is chosen from among human beings Heb 5:1 (7) To accept as true, receive something. Figuratively receive someone’s words (and use them as a guide) Jn 12:48; 17:8; receive the teaching Mt 13:20; Mk 4:16 (8) To enter into a close relationship, receive, make one’s own, apprehend/comprehend mentally or spiritually - Phil 3:12 = "Not that I have already obtained it" (9) Special uses: the OT is the source of "receive face" = show partiality/favoritism = Lk 20:21; Gal 2:6. Consult (with someone), lit. ‘take counsel’, is a Latinism (consilium capere) Mt 27:7; 28:12; 22:15; Mt 12:14, Mt 27:1 (Comment - Compare aprosopoleptos which is used in 1Pe 1:17 - It is found nowhere else except in the Epistle of Clement of Rome and the so-called Epistle of Barnabas. It is composed of the alpha-privative a-, prosopon, "face," and the verb lambano, "receive." It means that God judges "impartially" (10) to be a receiver, receive, get, obtain - Mt 7:8; Lk 11:10; Jn 16:24. Receive piece of bread Jn 13:30. Receive water of life without cost Rev 22:17+. Receive (dechomai) a prophet… receive (lambano) a prophet’s reward… receives (dechomai) a righteous man… shall receive (lambano) a righteous man’s reward" Mt 10:41 Receive his own reward according to his own labor 1Cor 3:8 Receive a reward 1Cor 3:14 Receive money - Mt 28:15. Receive eternal life - Mk 10:30. Receive the Holy Spirit - Jn 7:39, Acts 2:38; Gal 3:14; 1Cor 2:12; Receive the victor's prize 1Cor 9:24-25+ Receive with thankfulness 1Ti 4:4 Receive greater condemnation Mk 12:40, Lk 20:47 Receive condemnation Ro 13:2+ Receive edification 1Cor 14:5 Receive a mark Rev 14:9, 11+, Rev 19:20+, Rev 20:4+ Summary of lambano - realize that some of the classifications below are somewhat subjective and you might place them in another subgroup of meaning. (1) To take as with the hand - to get hold of something by laying hands on or grasping something directly or indirectly, take in hand Mt. 14:19; 25:1; Mt 26:26 = "Take, eat; this is My body.”, Mt 26:52; 27:6, 30, 48; Mk 9:36; Lk 22:17 = "Take this and share it among yourselves"; Jn 12:3, 13; Jn 13:4 = taking a towel, He girded Himself , Jn 13:12, Jn 13:30 = "after receiving the morsel he went out immediately"; 1Cor 11:23 = "I received from the Lord that which I also delivered to you"; Rev 5:8 = "when He had taken the book [the seven sealed scroll ~ the "title deed of the earth!" - see note]"; Rev 22:17+ = "let the one who wishes take the water of life without cost." - in this last use "take the water" would be equivalent to believing the Gospel). (a) to take with the hand, lay hold of, any person or thing in order to use it (i) to take up a thing to be carried - First use in the Septuagint Ge 2:26 - "Then the LORD God took the man and put him into the garden of Eden to cultivate it and keep it."; Ge 2:21 "then He took one of his ribs." cp Ge 2:22-23) (ii) Of taking or not taking food or drink. (Mk 15:23 = "they tried to give Him wine mixed with myrrh; but He did not take it"; Jn 19:30 = "Jesus therefore had received the sour wine"; Acts 9:19 = Paul "took food and was strengthened," 1Ti 4:4). (iii) With the meaning of to make provision for or take with (Mt. 16:5, 7 = "take bread"; Mt 25:4 = "the prudent took oil"; Jn 18:3 = "Judas then, having received the [Roman] cohort"). To take a wife (Mk 12:19-22; Lk 20:28; Ge 11:29 - Ge 6:2 "sons of God… took wives for themselves, whomever they chose" - some think these were evil angelic beings [sons of God = angels in Job 1:6, 2:1, 38:7] or members of Seth's line or powerful tyrants, perhaps demon-possessed). (iv) Fig. to take upon oneself and so to bear - cross - call to discipleship (Mt 10:38); Jesus bearing our infirmities (Mt 8:17 = "He Himself took our infirmities" quoting Is 53:4 - "our griefs He Himself bore" Lxx uses phero [to carry, bear] instead of lambano). (v) To take up, gather up - Mt 16:9-10 took up baskets of bread [cf. Mk 8:19-20]). Figuratively, of Jesus laying down His "life to take it again… I have authority to take it up again" (Jn 10:17-18). (b) Fig, to take out from a group = to choose - "God first concerned Himself about taking from among the Gentiles a people for His name." (Acts 15:14) (c) To take in order to carry away; to seize, lay hold of, sometimes with idea of force (i) Mt. 21:35 = "the vine-growers took his slaves and beat one," Mt 21:39 = "they took him, and threw him out of the vineyard"; compare Mk 12:3, 8; Jn 19:1 = "Then Pilate therefore took Jesus, and scourged Him". (ii) Fig, someone "takes advantage (lambano) of you" = 2Co 11:20; " I took you in by deceit" = 2Co 12:16; NIV = "I caught you by trickery". (iii) Catch fish (Lk 5:5 = "caught (lambano) nothing") (iv) Fig, of a strong affection or emotion = to seize, to come upon. Lk 5:26 = "they were all seized with astonishment"; "fear gripped them all" = Lk 7:16; "No temptation has overtaken you" - 1Cor 10:13; "trembling grips [Heb - achaz - to grasp, take hold, take possession; Lxx = lambano)] them" = Ex. 15:15); "behold, a spirit [evil spirit, demon] seizes him = Lk 9:39. (d) To take away by force (similar to "c" above) - (i) "if anyone wants to sue you, and take your shirt" = Mt 5:40+; “in order that no one take your crown” = Rev. 3:11; (ii) Figuratively "to take peace from the earth" = Rev 6:4-+; "(Isaac to Esau) Your brother (Jacob) came deceitfully, and has taken away your blessing.” = Ge 27:35; 31:1. (e) To take up with a person, to accept, to receive as a friend or guest, equivalent to dechomai. (i) Generally - Jn 6:21 = "They were willing therefore to receive Him into the boat"; Jn 19:27 = (Jesus on the Cross to John) = “Behold, your mother!” And from that hour the disciple took her into his own household" ; 2Jn 1:10 = (of false teachers) "do not receive him into [your] house". (ii) Metaphorically to receive, embrace and/or follow a teacher's instructions - Jn 1:12 = "But as many as received Him" where received is equivalent to believing Jesus' testimony; Jn 5:43 = "I have come in My Father’s name, and you do not receive (equivalent of believe) Me"; Jn 13:20 = "he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”; Jn 14:17 = "the Spirit of truth, whom the world cannot receive"; (iii) Receive doctrine, sayings, the Word, the witness (testimony) - Mt. 13:20 = "this is the man who hears the word, and immediately receives it with joy" (also in Mk 4:16); receive one's witness (Jn 3:11, 32, 33); the sayings or words of Jesus - Jn 12:48 = "He who rejects Me, and does not receive My sayings" Jn 17:8 = "the words which Thou gavest Me I have given to them; and they received [them,] "; 1John 5:9 = " If we receive the witness of men, the witness of God is greater." (iv) To receive someone in the sense of showing partiality. In each of the following Scriptures the phrase "show partially" is an idiom which literally reads "receive the face" (lambano = receive, accept + prosopon = the face). Gal 2:6 = "God shows no partiality" = "God does not receive the face of man." = God shows no favoritism. Lk 20:21 = "You are not partial (lit. "do not receive face") to any"; Lev. 19:15 "you shall not be partial (lit. "do not receive face") to the poor". In Ps. 82:2 = "show partiality to the wicked" is translated in Lxx only with lambano = "accept the persons of sinners." (f) Lambano is used in a number of phrases which are somewhat idiomatic Take opportunity - Ro 7:8NET = "seizing the opportunity" (Also in Ro 7:11NET) Take courage - "he thanked God and took courage" Acts 28:15 (lambano + tharoos = courage) Take or receive security (bail) - Acts 17:9 = "received a pledge" (lambano + hikanos = adequate) Take forgetfulness - 2Pe 1:9-+ = "having forgotten" (lethe = forgetfulness + lambano) Take form of a bond-servant - Phil 2:7+ (Comment - The word taking (lambano) means to take, to seize, to catch, to latch on to, to clutch, or to grasp. This word paints a powerful picture of God literally reaching out from His eternal existence, reaching into the material world He had created, and taking human flesh upon Himself in "the form of a bondservant." This is a supremely humbling thought! Amazing grace indeed!) Taking or receiving a trial - Heb. 11:29+ = "when they attempted it" lit = "having received a trial" Take counsel = consult - Mt 12:14 = "conspired (lambano = take + sumboulion = consultation) against Him" Mt 27:1 = "took counsel (lambano = take + sumboulion = consultation) against Jesus," Mt 27:7 = "counseled together (lambano = take + sumboulion = consultation)" Mt 28:12 "consulted (lambano = take + sumboulion = consultation) together" Take an example - James 5:10 " "As an example (hupodeigma + lambano)" Take remembrance = recollect, remembrance - 2Ti 1:5 = "I am mindful" (hupomnesis + lambano) Take or adopt a mark - Rev 14:11 = "whoever receives (lambano) the mark of his (the antichrist's) name" (2) To receive what is given or imparted, imposed, to obtain, partake of. (a) Receive - Mt. 7:8, “everyone who asks receives (asks and receives both in present tense)” Mt 10:8 = "freely you received, freely give" Jn 16:24 = "ask, and you will receive, that your joy may be made full"; 1Cor. 4:7 = "what do you have that you did not receive" (b) Receive an office, ministry, dignity Acts 1:20 "let another man take his office" Acts 1:25 literally = "to receive the share of this" ministry Heb. 7:5 "the sons of Levi who receive the priest’s office Luke 19:12 "A certain nobleman went to a distant country to receive a kingdom" Acts 20:24 = "the ministry which I received from the Lord Jesus" Acts 24:27 literally = "Felix received a successor"). (c) Of persons appointed to receive tribute, rent, to collect, exact Mt. 17:24 Literally = "those receiving the two-drachma tax" Mt 21:34 = "to receive his produce" Heb. 7:8 = "in this case mortal men receive tithes" Mt. 17:25 = "kings of the earth collect customs" Literally = receive custom 3John 1:7 = "accepting nothing from the Gentiles" (d) Figuratively to receive instruction, equal to be instructed, to learn (Rev. 3:3). (e) Figuratively in phrases Receive a commandment Jn 10:18; 2John 1:4) Receive instruction (Col. 4:10); Receive reconciliation (Ro. 5:11); Receive a judgment (Mt. 23:14; James 3:1 where "incur" = lambano); Receive condemnation (Ro 13:2); Receive edification (1Cor 14:5); Receive a mandate, command (Acts 16:24); Receive circumcision (John 7:23). Lambano - 258x in 243v - note concentration in the Gospels and Acts. NAS Usage: accept(1), accepting(1), attempted*(1), bring(2), caught(1), caught caught(1), collect(1), collected(1), conferred*(2), conspired*(1), consulted*(1), experienced*(1), forgotten*(1), gets(1), gripped(1), incur(1), married(2), marry(2), obtained(1), occupy(1), overtaken(1), partial*(1), picked(2), receive(63), received(48), receives(14), receiving(6), seizes(1), shows(1), struck(1), take(24), taken(7), takes(3), taking(9), took(50). Mt 5:40+; Mt 7:8+; Mt 8:17; 10:8, 38, 41; 12:14; 13:20, 31, 33; 14:19; 15:26, 36; 16:5, 7, 9-10; 17:24-25, 27; 19:29; 20:9-11; 21:22, 34-35, 39; 22:15; 25:1, 3-4, 16, 18, 20, 24; 26:26-27, 52; 27:1, 6-7, 9, 24, 30, 48, 59; 28:12, 15; Mk 4:16; 6:41; 7:27; 8:6, 14; 9:36; 10:30; 11:24; 12:2-3, 8, 19-21, 40; 14:22-23, 65; 15:23; Lk 5:5, 26; 6:4, 34; 7:16; 9:16, 39; 11:10; 13:19, 21; 19:12, 15; 20:21, 28f, 31, 47; 22:17, 19; 24:30, 43 Jn 1:12, 16; 3:11, 27, 32f; 4:36; 5:34, 41, 43f; 6:7, 11, 21; 7:23, 39; 10:17f; 12:3, 13, 48; 13:4, 12, 20, 26, 30; 14:17; 16:14f, 24; 17:8; 18:3, 31; 19:1, 6, 23, 27, 30, 40; 20:22; 21:13; Acts 1:8, 20, 25; 2:33, 38; 3:3, 5; 7:53; 8:15, 17, 19; 9:19, 25; 10:43, 47; 15:14; 16:3, 24; 17:9, 15; 19:2; 20:24, 35; 24:27; 25:16; 26:10, 18; 27:35; 28:15; Ro 1:5; 4:11; 5:11, 17; 7:8, 11; 8:15; 13:2; 1Co 2:12; 3:8, 14; 4:7; 9:24-25; 10:13; 11:23; 14:5 2Co 11:4, 8, 20, 24; 12:16; Gal 2:6; 3:2, 14; Phil 2:7; 3:12; Col 4:10; 1Ti 4:4; 2Ti 1:5; Heb 2:2-3; 4:16; 5:1, 4; 7:5, 8-9; 9:15, 19; 10:26; 11:8, 11, 13, 29, 35-36; Jas 1:7, 12; 3:1; 4:3; 5:7, 10; 1Pe 4:10; 2Pet 1:9, 17 1John 2:27; 3:22; 5:9; 2John 1:4, 10; 3John 1:7 Rev 2:17, 28; 3:3, 11; 4:11; 5:7-9, 12; 6:4; 8:5; 10:8-10; 11:17; 14:9, 11; 17:12; 18:4; 19:20; 20:4; 22:17 A few comments on individual verses… 1Cor 10:13+ No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it. - Comment - Lambano in this passage depicts temptation as that which has the ability to seize or lay hold of one, doing so even with force or violence. We have all felt this strong wind urging us to depart from God's path of righteous living! Lambano - 1195 verses in the Septuagint (Lxx) - Ge 2:15, 21-23; 3:6, 19, 22f; 4:19; 6:2, 21; 8:9, 20; 9:23; 11:29, 31; 12:5, 19; 14:11f, 21, 23f; 15:9f; 16:3; 17:23; 18:4f, 7f; 19:14f; 20:2f, 14; 21:14, 18, 21, 27, 30; 22:2, 6, 10, 13; 23:13; 24:3f, 7, 10, 22, 37f, 40, 48, 51, 65, 67; 25:1, 20f; 26:34; 27:3, 9, 14f, 35f, 46; 28:1f, 6, 9, 11, 18; 29:23; 30:9, 15, 37, 41; 31:1, 17, 32, 34, 45, 50; 32:13, 22f; 33:11; 34:2, 4, 9, 16f, 21, 25f, 28; 36:2, 6; 37:24, 31; 38:2, 6, 18, 28; 39:20; 40:11; 42:16, 24, 33, 36; 43:11ff, 15, 18; 44:29; 45:19; 47:23; 48:13, 22; Ex 2:1ff, 9, 22; 4:9, 17, 20, 25; 6:7, 20, 23, 25; 7:9, 15, 19; 9:8, 10; 10:26; 12:3, 5, 7, 21f; 13:19; 14:7; 15:14f, 20; 16:33; 17:5, 12; 18:2, 12; 20:7; 21:10, 14; 23:8; 24:6ff; 25:2f; 27:20; 28:5, 9, 23; 29:1, 5, 7, 12f, 15f, 19f, 22, 25f, 31; 30:12, 16, 23, 34; 32:20; 33:7; 34:4, 16; 35:5; 36:3; 40:9, 20; Lev 4:5, 30, 34; 5:1, 17; 7:18, 34; 8:2, 10, 15f, 23, 25f, 28ff; 9:2f, 5, 15; 10:1, 12; 12:8; 14:4, 6, 10, 12, 14f, 21, 24f, 42, 49, 51; 15:14, 29; 16:5, 7, 12, 14, 18, 22; 17:16; 18:17f; 19:8, 15, 17; 20:14, 17, 21; 21:7, 13f; 22:9; 23:40; 24:2, 5, 15; 25:36; Num 1:2, 17, 49; 3:6, 12, 40f, 45, 47, 49f; 4:2, 9, 12, 14, 22; 5:17, 25, 31; 6:19; 7:5f; 8:6, 8, 16, 18; 9:13; 11:12; 12:1; 13:20; 14:34; 16:6, 15, 17f, 39, 46f; 17:2, 9; 18:1, 6, 22f, 26, 28, 32; 19:2, 4, 6, 17f; 20:8f, 25; 21:25f; 25:4, 7; 26:2; 27:18, 22; 30:15; 31:11, 26, 29f, 47, 49, 51, 54; 32:39, 41f; 34:14f, 18; 35:31f; Deut 1:15, 23, 25; 2:6, 35; 3:4, 8, 14; 4:20, 34; 5:11; 7:3, 25; 9:9, 21; 10:17; 12:26; 14:25; 15:17; 16:19; 19:12; 20:7; 21:3, 11; 22:6f, 13ff, 18, 30; 24:1, 3ff, 19; 25:5, 7f; 26:2, 4; 27:25; 28:30, 56; 29:8; 30:4, 12f; 31:26; Josh 2:4; 4:8, 20; 6:18; 7:1, 21, 24; 8:1, 21; 9:4, 11, 14; 10:1, 28, 30, 32, 35, 39; 11:12, 16f, 19, 23; 15:16f; 16:10; 18:7; 21:42; 24:3, 26, 33; Judg 1:24; 3:6, 21, 25; 4:6, 21; 5:19; 6:20, 25ff; 7:8; 8:16, 21; 9:43, 48; 11:5, 13, 15; 13:19, 23; 14:2f, 8, 11, 19; 15:4, 6, 15; 16:12, 14, 31; 17:2, 4; 18:18, 20, 24, 27; 19:1, 28f; 20:10; 21:22f; Ruth 1:4; 4:2, 13, 16; 1 Sam 2:14ff; 4:3, 11, 17, 19, 22; 5:1f; 6:7f, 10; 7:9, 12, 14; 8:3, 11, 13f, 16; 9:3, 22; 10:1, 4, 23; 11:7; 12:3f; 14:32; 15:21; 16:2, 11, 13, 20, 23; 17:34, 40, 49, 51, 54; 19:13f, 20; 20:21, 31; 21:6, 8f; 24:2, 11; 25:11, 18, 21, 27, 35, 39f, 43; 26:11f, 22; 27:9; 28:24; 30:11, 16, 18ff; 31:4, 12f; 2 Sam 1:10; 2:8, 21; 3:14f; 4:7; 5:13, 21; 7:8; 8:1, 7f; 9:5; 10:4; 11:4f; 12:4, 9ff, 30; 13:8ff, 19; 14:2, 14; 17:13, 19; 18:14, 17f; 19:30; 20:3, 6; 21:8, 10, 12; 22:17; 23:6, 16; 24:22; 1 Kgs 1:33, 39; 2:35; 3:1, 20, 24; 4:15; 7:8, 13; 8:31; 9:28; 10:28; 11:1, 12f, 18, 31, 34f, 37; 12:24; 14:26; 15:18; 16:31; 17:10f, 19; 18:4, 26, 31, 34; 19:4, 10, 14, 21; 20:6, 21, 33f; 22:3, 26; 2 Kgs 2:3, 5, 8, 14, 20; 3:14f, 26f; 4:1, 17, 29, 36f, 41; 5:5, 15f, 20, 23f, 26; 6:2, 7, 13; 7:8, 13f; 8:8f, 15; 9:1, 3, 13, 17, 25; 10:6f; 11:2, 4, 9, 19; 12:4f, 7ff, 18; 13:15, 18, 25; 14:14, 21; 15:29; 16:8; 18:32; 19:4, 14; 20:7, 17f; 23:4, 16, 30, 34; 24:7, 12; 25:14f, 18ff; 1 Chr 2:19, 21, 23; 4:18; 7:15, 21, 23; 10:4, 9, 12; 11:8, 18; 14:3; 15:15; 16:29; 17:7; 18:1, 7f, 11; 19:4; 20:2; 21:23f; 23:22; 24:31; 26:27; 27:23; 2 Chr 5:4; 6:22; 8:18; 11:18, 20; 12:9; 13:21; 14:15; 16:2, 6; 18:25; 19:7; 22:11; 23:1, 8, 20; 24:3; 26:1; 28:18, 21; 36:1, 4; Ezra 1:4, 7; 2:61; 5:15; 9:2, 12; 10:44; Neh 2:1; 5:2f, 15; 6:18; 7:63; 10:30; 13:25; Esth 4:17; 6:11; 8:2, 12; Job 2:8; 15:35; 16:12; 31:37; 34:31; 35:7; 38:14; 41:4; 42:8, 17; Ps 15:3, 5; 18:16; 24:4f; 31:13; 49:15, 17; 68:18; 75:1; 78:71; 81:2; 82:2; 109:8; 116:13; 139:20; Prov 7:20; 8:10; 9:7; 11:21; 17:23; 18:22; 22:25, 27; Eccl 5:15, 19; Isa 2:4; 6:6; 8:1, 3f; 10:9f, 29; 14:2, 4; 15:7; 19:9; 21:3; 22:6; 23:5, 16; 26:11, 18; 28:4, 19; 30:28; 31:4; 33:14; 36:1, 17; 37:14; 38:21; 39:6f; 41:16; 44:15; 47:2f; 49:24f; 51:22; 52:5; 57:11, 13; 63:19; 64:3; 66:21; Jer 3:14; 9:10, 18; 13:4, 6f; 15:15; 16:1; 20:10; 23:39; 25:9, 15, 17; 27:20; 28:10; 29:6, 22; 31:4, 19; 32:3, 11, 14, 23, 28; 34:22; 35:13; 36:2, 14, 21, 28, 32; 38:10f; 39:14; 40:1f; 41:16; 43:5, 9; 46:11; 48:1, 41; 49:29; 50:24; 51:8, 26, 31; 52:17, 19, 24, 26, 31; Lam 4:16; Ezek 3:10; 4:1, 3ff, 9; 5:1ff; 10:6f; 14:10; 15:3; 16:16ff, 20, 32, 39, 52; 17:3, 5, 12f, 22; 18:8, 13, 17, 19f; 19:1, 5; 22:12, 25; 23:10, 25f, 29, 35, 49; 24:5, 16, 25; 26:17; 27:2, 5, 32; 28:12; 29:14; 32:2, 24; 33:2, 6; 36:7, 24, 30; 37:16, 19, 21; 38:13; 39:10, 26; 43:11, 20ff; 44:10, 13, 22; 45:11, 18ff; 46:18; Dan 2:6; 4:1, 19, 33; 11:12, 15, 18; Hos 1:2f; 4:8; 5:14; 13:1; 14:2; Joel 3:5; Amos 2:11; 4:2; 5:1, 12; 6:10; 9:3; Jonah 1:15; 4:3; Mic 1:11; 2:4; 6:16; Hab 1:3; 2:6; Zeph 3:18; Hag 2:12, 23; Zech 6:10f, 13; 11:7, 10, 13, 15; 14:21; Mal 1:8f; 2:3, 9, 13 Lambano has many derivatives in the Greek: Hint - Click highlighted verbs for in depth discussion. You can also click Strong's number for access to Thayer's full definition and Liddell-Scott-Jones' full definition (scroll down for these entries). Also at the very bottom of the page is a very helpful listing of the frequency use of the word by NT book. This tool also allows you to see how it was translated in 3 versions (KJV, NAS, HCSB) and how it was parsed. Click on a version and then click on the book title and the uses in that book pop open with the English translation highlighted. Very nice! analambano (353), to take up; antilambano (482), to take instead of or in turn; apolambano (618), to receive, take apart, take aside; dexiolábos (1187), a guardsman; epilambano (1949), to grasp; eulabes (2126), devout; katalambano (2638), to seize, apprehend, attain; lepsis (3028), a receiving; metalambáno (3335), to take part, share; paralambano (3880), to take over, receive from another; prolambáno (4301), to anticipate, overtake; proslambano (4355), to receive or take to oneself; prosopolepsia (4382), a respecter of persons; sullambano , (4815), to seize, catch; hupolambáno (5274), to take or bear up, support 1 John 5:8 Commentary <> 1 John 5:10 Commentary
1 João 5:10
Wuest - The one who believes on the Son of God has the testimony in himself. The one who does not believe God has made Him a liar, and as a result considers Him to be such, because he has not believed the testimony which God has given concerning His Son KJV 1 John 5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. BGT 1 John 5:10 ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ, ὁ μὴ πιστεύων τῷ θεῷ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. NET 1 John 5:10 (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.) CSB 1 John 5:10 (The one who believes in the Son of God has this testimony within him. The one who does not believe God has made Him a liar, because he has not believed in the testimony God has given about His Son.) ESV 1 John 5:10 Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. NIV 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. NLT 1 John 5:10 All who believe in the Son of God know in their hearts that this testimony is true. Those who don't believe this are actually calling God a liar because they don't believe what God has testified about his Son. NRS 1 John 5:10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. NJB 1 John 5:10 Whoever believes in the Son of God has this testimony within him, and whoever does not believe is making God a liar, because he has not believed the testimony God has given about his Son. NAB 1 John 5:10 Whoever believes in the Son of God has this testimony within himself. Whoever does not believe God has made him a liar by not believing the testimony God has given about his Son. YLT 1 John 5:10 He who is believing in the Son of God, hath the testimony in himself; he who is not believing God, a liar hath made Him, because he hath not believed in the testimony that God hath testified concerning His Son; MIT 1 John 5:10 The person who believes in God's son has God's testimony internalized. The nonbeliever in God has made himself into a falsifier because he has not believed in the certified testimony of God concerning his son. GWN 1 John 5:10 Those who believe in the Son of God have the testimony of God in them. Those who don't believe God have made God a liar. They haven't believed the testimony that God has given about his Son. BBE 1 John 5:10 He who has faith in the Son of God has the witness in himself: he who has not faith in God makes him false, because he has not faith in the witness which God has given about his Son. RSV 1 John 5:10 He who believes in the Son of God has the testimony in himself. He who does not believe God has made him a liar, because he has not believed in the testimony that God has borne to his Son. NKJ 1 John 5:10 He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. ASV 1 John 5:10 He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son. DBY 1 John 5:10 He that believes on the Son of God has the witness in himself; he that does not believe God has made him a liar, because he has not believed in the witness which God has witnessed concerning his Son. believes: 1Jn 5:1 Joh 3:16 has the: Ps 25:14 Pr 3:32 Ro 8:16 Ga 4:6 Col 3:3 2Pe 1:19 Rev 2:17,28 has made: 1Jn 1:10 Nu 23:19 Job 24:25 Isa 53:1 Jer 15:18 Joh 3:33 5:38 Heb 3:12 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: John 3:18+ says “He who believes (pisteuo - present tense) in Him is not judged; he who does not believe (pisteuo - present tense) has been judged already, because he has not believed (pisteuo - perfect tense) in the Name (His Name standing for ALL that Jesus is - His character, His work of redemption, etc) of the only begotten Son of God." Romans 8:16+ (WITNESS OF THE SPIRIT) The Spirit Himself bears witness with (summartureo in present tense emphasizes that the Spirit continually bears witness with) our spirit that we are (present tense) children of God." Wuest - our human spirit, energized by the Holy Spirit, gives us the consciousness that we as believers are children of God. Olshausen on Spirit bears witness, ‘in His comforting us, His stirring us up to prayer, His reproof of our sins, His drawing us to works of love, to bear testimony before the world, etc.’ Galatians 4:6+ (WITNESS OF THE SPIRIT) And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying (present tense = continually), “Abba! Father!” Comment: Abba is the Aramaic word for "father" which expresses intimacy and was the word Jesus used to address His Father in Mk 14:36. Here in Galatians because of the work of the Spirit, the believer experiences this sense of intimacy with God the Father, so much so that he or she dares to call Him "Abba." O beloved, God help us to not lose sight of how great is our salvation! Amen! (Abba-Father; Summary of Abba-Father (including 18 songs to the Father) 1 John 1:10+ If we say that we have not sinned, we make Him a liar, and His word is not in us. THE WITNESS IS NOT ONLY EXTERNAL BUT INTERNAL Hiebert introduces this verse noting that "The objective witness which God has given concerning His Son (1Jn 5:9) demands a human response. As free moral agents, human beings respond either positively or negatively to that witness. The outcome of the response made is crucial. It divides men into two distinct categories." THE ONE BELIEVING GOD'S WITNESS The one who believes (pisteuo - present tense) in the Son of God has (present tense) the testimony (marturia) in himself - The one who believes (He who is believing) in the present tense means to continue to consider (speaks of permanence) what the God's Word (God) says about Jesus being the Son of God as true and worthy of one’s full, unreserved trust. To believe means that one continues to accept Jesus as the Son of God and the Christ or Messiah - Anointed One. Has the testimony in the present tense expresses a growing inner conviction. Or viewed another way, it shows that this inner witness is the believer's continual possession. How is this inner witness energized or actualized? This undoubtedly refers to the work of the Spirit Who indwells every believer. Stephen Smalley writes that "The inward witness of God’s Spirit shows the Christian that he was right to believe in Jesus; and this ‘internal testimony’ (of the Spirit) balances and complements the external and historical witness of the ‘water and blood,’ the baptism and death of Jesus, which marked the limits of his earthly ministry (1Jn 5:6-8). (Borrow 1,2,3 John page 284) When a man does accept His testimony concerning His Son, God seals the truth by giving the man the witness of the Spirit in himself. -- William MacDonald Steven
1 João 5:11
Wuest - which testimony is on record, with the result that he is in a settled state of unbelief. And this is the testimony, that life eternal God gave us. KJV 1 John 5:11 And this is the record, that God hath given to us eternal life, and this life is in his Son. BGT 1 John 5:11 Καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστιν. NET 1 John 5:11 And this is the testimony: God has given us eternal life, and this life is in his Son. CSB 1 John 5:11 And this is the testimony: God has given us eternal life, and this life is in His Son. ESV 1 John 5:11 And this is the testimony, that God gave us eternal life, and this life is in his Son. NIV 1 John 5:11 And this is the testimony: God has given us eternal life, and this life is in his Son. NLT 1 John 5:11 And this is what God has testified: He has given us eternal life, and this life is in his Son. NRS 1 John 5:11 And this is the testimony: God gave us eternal life, and this life is in his Son. NJB 1 John 5:11 This is the testimony: God has given us eternal life, and this life is in his Son. NAB 1 John 5:11 And this is the testimony: God gave us eternal life, and this life is in his Son. YLT 1 John 5:11 and this is the testimony, that life age-during did God give to us, and this -- the life -- is in His Son; MIT 1 John 5:11 So this is the testimony: God gave us life everlasting. This life is in his son. GWN 1 John 5:11 This is the testimony: God has given us eternal life, and this life is found in his Son. BBE 1 John 5:11 And his witness is this, that God has given us eternal life, and this life is in his Son. RSV 1 John 5:11 And this is the testimony, that God gave us eternal life, and this life is in his Son. NKJ 1 John 5:11 And this is the testimony: that God has given us eternal life, and this life is in His Son. ASV 1 John 5:11 And the witness is this, that God gave unto us eternal life, and this life is in his Son. this: 1Jn 5:7,10 Joh 1:19,32-34 8:13,14 19:35 3Jn 1:12 Rev 1:2 God: 1Jn 5:13 2:25 Mt 25:46 Joh 3:15,16,36 4:4,36 6:40,47,68 10:28 12:50 Joh 17:2,3 Ro 5:21 6:23 1Ti 1:16 Tit 1:2 Jude 1:21 this: 1Jn 5:12,20 1Jn 1:1-3 1Jn 4:9 John 1:4 Jn 5:21,26 Jn 11:25,26 Jn 14:6 Col 3:3-4 Rev 22:1 1 John 5 Resources - Multiple Sermons and Commentaries GOD'S GIFT: LIFE IN HIS SON And (kai) - John, in the previous verse, just told us how serious the matter of receiving the testimony of God is. Now he will tell us what this testimony is. The testimony is crucial because in the receipt or rejection of it hangs the reception or failure to receive eternal life. The testimony of God to His Son comes with a life-changing offer. Hiebert - The opening “and” (kai) of 1Jn 5:11 points to a further matter connected with the response made to God’s witness. Involved is the matter of eternal life. In verse 11 John states what the witness of God involves whereas 1Jn 5:12 states the contrasting results of these opposite reactions to the Son of God. The testimony (marturia) is this, that God has given (aorist tense) us eternal (ainios) life (zoe), and this life (zoe) is in His Son - Now the testimony shifts from the Person of Christ to the Benefit of Christ, God's greatest message to mankind, eternal life from God in Christ. Has given means to give and in context is based on decision of will of Giver and no merit of the recipients. Has given (didomi) is in the aorist tense which marks the historic fact that God gave us the gift of eternal life in His Son and we possess it now in time but forever in eternity. In 1Jn 3:24 didomi is used by John of the Holy Spirit "Whom He has given (didomi) us." The only thing men have to do is to receive God's bountiful gift of Christ's payment for our sins. And notice that John uses the plural pronoun "us" thus including himself in those blessed with God's gift. The Greek order is emphatic - "eternal life God has given to us." Eternal life is a qualitatively brand new life (2Co 5:17+) and quantitatively a life forever with the Triune God. Life (zoe) describes the absolute fullness of life, both essential and ethical, which alone belongs to God the Giver of life. Truly meaningful life, life on the "highest plane", life that really is worthwhile is found only in "the promise of life in Christ Jesus". (2Ti 1:1+) Who came so that we might have life and might have it abundantly (Jn 10:10). Eternal life then is the life of the Lord Jesus Himself. It is a life that is capable of enjoying the things of God down here, but especially the only life that will be suitable to enter and enjoy the grace of God forever in heaven. Eternal life is God's own deed and God's own gift. John uses didomi in the perfect tense in 1Jn 3:1 = See (aorist imperative) how great a love the Father has bestowed upon us, that we should be called children of God; and [such] we are. For this reason the world does not know us, because it did not know Him." The perfect tense of the gift emphasizes the abiding presence of God’s love! We will have His love forever and ever, amen! Vincent on the aorist tense of have given - The reference is to the historic fact of the gift. So 1 John 3:23: “We should love one another as He gave us commandment.” 1Jn 3:24: “We know that He abideth in us by the Spirit which He gave us.” On the other hand, 1John 3:1: “Behold what manner of love the Father hath bestowed (dedoken) upon us.” The gift of love abides in the fact that we are now children of God (1Jn 3:2). THOUGHT - The only life that can be classified as the blessed life, the joyful life, the meaningful life is eternal life. Dear reader, dare I asked "Do you possess this life?" It is found only in God's Son, Who Himself is our life (Col 3:4+). As David Jackman rightly remarks 1Jn 5:11 and 1Jn 5:12 "must stand as among the most magnificent in the whole of the New Testament. The consequences of believing God’s truth or denying it could hardly be more important or far-reaching. John is not merely concerned about academic disagreements over theological niceties. Eternal destinies are at stake. (Borrow The Message of John's Letters page 154) Colin Kruse on eternal life - Up to this point the author has emphasized God’s witness concerning the person (came in the flesh) and work (came by water and blood) of the historical Jesus, but here he emphasizes God’s testimony concerning the benefit made available to believers through him. (See The Letters of John) (Bolding added) We have this life now in principle (John 3:17), and when we enter the presence of God in glory, we will have it fully. Simon Kistemaker on eternal life - John comes to the concluding thought of his discourse on the Son of God. He specifically states the content of God’s testimony and eliminates any misunderstanding about God’s Son. What is the content of God’s testimony? “God has given us eternal life.” Notice that John is addressing believers when he uses the first person pronoun us. He does not say that eternal life will be given (future tense) but that God has given it (past tense) to us. We have this life now in principle (John 3:17), and when we enter the presence of God in glory, we will have it fully. (New Testament Commentary: James and I-III John) Steven
1 João 5:11
Wuest - Zoe is "life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. The message of (the epistle of) John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility and love.(Eerdmans Publishing - used by permission) ZOE IN FIRST JOHN - 1 Jn. 1:1; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:16; 1 Jn. 5:20; Click for an in depth 8 PAGE discussion of zoe and see preceding discussion of "BIOS" in the New International Dictionary of the New Testament QUESTION: "What is eternal life?" 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 of all, confess your sin before our holy 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). Robert
1 João 5:12
Wuest - Zoe is "life that God is, is not to be defined as merely animation, but as definitely ethical in its content. God is not the mere reason for the universe, as the Greeks thought, but a Person with the characteristics and qualities of a divine Person. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. The message of (the epistle of) John is that since the believer is a partaker of this life, it is an absolute necessity that he show the ethical and spiritual qualities that are part of the essential nature of God, in his own life. If these are entirely absent, John says, that person is devoid of the life of God, and is unsaved. The ethical and spiritual qualities of this life were exhibited to the human race in the earthly life of the Lord Jesus. His life thus becomes the pattern of what our lives should be in holiness, self-sacrifice, humility and love.(Eerdmans Publishing - used by permission) ZOE IN FIRST JOHN - 1 Jn. 1:1; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:16; 1 Jn. 5:20; Click for an in depth 8 PAGE discussion of zoe and see preceding discussion of "BIOS" in the New International Dictionary of the New Testament Robert
1 João 5:12
Wuest - he one who has the Son, has the life. The one who does not have the Son of God, the life he does not have. KJV 1 John 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life. BGT 1 John 5:12 ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. NET 1 John 5:12 The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life. CSB 1 John 5:12 The one who has the Son has life. The one who doesn't have the Son of God does not have life. ESV 1 John 5:12 Whoever has the Son has life; whoever does not have the Son of God does not have life. NIV 1 John 5:12 He who has the Son has life; he who does not have the Son of God does not have life. NLT 1 John 5:12 Whoever has the Son has life; whoever does not have God's Son does not have life. NRS 1 John 5:12 Whoever has the Son has life; whoever does not have the Son of God does not have life. NJB 1 John 5:12 Whoever has the Son has life, and whoever has not the Son of God has not life. NAB 1 John 5:12 Whoever possesses the Son has life; whoever does not possess the Son of God does not have life. YLT 1 John 5:12 he who is having the Son, hath the life; he who is not having the Son of God -- the life he hath not. MIT 1 John 5:12 The one who has the son has life. The one who does not have God's son does not have life. GWN 1 John 5:12 The person who has the Son has this life. The person who doesn't have the Son of God doesn't have this life. BBE 1 John 5:12 He who has the Son has the life; he who has not the Son of God has not the life. RSV 1 John 5:12 He who has the Son has life; he who has not the Son of God has not life. NKJ 1 John 5:12 He who has the Son has life; he who does not have the Son of God does not have life. ASV 1 John 5:12 He that hath the Son hath the life; he that hath not the Son of God hath not the life. DBY 1 John 5:12 He that has the Son has life: he that has not the Son of God has not life. NIRV 1 John 5:12 Those who belong to the Son have life. Those who do not belong to the Son of God do not have life. RWB 1 John 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life. that has the: 1Jn 2:23-24 Joh 1:12-13 Jn 3:36 Jn 5:24 1Co 1:30 Ga 2:20 Heb 3:14 2Jn 1:9 and he: Mk 16:16 John 3:36) 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 2:23-24+ Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. 24 As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. John 1:12-13+ But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 5:24+ “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has (present tense = continually) eternal life, and does not (absolute negation) come into judgment, but has passed (perfect tense = speaks of the permanence of this "passage") out of death into life. John 3:36+ He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides (present tense = continually) on him.” 2 John 1:9+ Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. THE GOSPEL IN A NUTSHELL! He who has (echo - present tense) the Son has the life (zoe); he who does not have (present tense) the Son of God (ou - absolutely) does not have (present tense) the life (zoe) - John goes on to explain that if eternal life is in His Son (1Jn 5:11+) the one who has the Son has the life present in the Son. The one who possesses the Son, i.e., has Him present in his life (Col 1:27b). Who is the one who possesses the Son? It is "he who believes that Jesus is the Son of God." (1Jn 5:5) Having the Son is the result or effect (or gift) resulting from accepting, receiving or believing the testimony of God concerning His Son. The life is in the Son and there is no true (meaningful) life outside of the Son. All humanity is either living now in the condition of spiritual life (in Christ) or spiritual death (in Adam). There is no middle ground and no plan B. Truly meaningful life, life on the "highest plane", life that really is worthwhile is found only in "the promise of life in Christ Jesus". (2Ti 1:1+) Who came so that we might have life and might have it abundantly (Jn 10:10+). It is a life that is capable of enjoying the things of God down here, but especially the only life that will be suitable to enter and enjoy the grace of God in heaven. He… has the life in the present tense means to continually “possess” Him in the sense that He is ever present (and ever ready) in each believer's life. Simon Kistemaker on has (present tense) - The word has (echo - present tense) stands for (continual) fellowship with Christ. It means that in faith the believer has accepted Jesus Christ as the Son of God, who said, “I am…the life” (John 14:6). Therefore, because of faith, God’s Son and the believer are (forever) inseparable. (New Testament Commentary: James and I-III John) To possess the Son is to possess life in all its fullness. Daniel Akin - To possess the Son is to possess life in all its fullness. Holding to the biblical faith means possessing Christ himself, as well as the life the Father grants to those who trust his Son as Lord and Savior. Ultimately, what matters is our relationship to the Son. This life is not something only to be received in the future but is a present possession (“has” = present tense). It should be noted that eternal life is not earned or merited, but rather it is a gift that is given by God to those who have the Son. (See 1,2,3 John: An Exegetical and Theological Exposition of Holy ...) THOUGHT - Dear believer, are you truly experiencing, enjoying life to its fullest, life abundant in Christ? That is our Father's desire for each of His children. Is there some sin shackling you? Is there some weight encumbering you (Heb 12:1+)? John
1 João 5:13
Wuest - These things I write to you in order that you may know with an absolute knowledge that life you are having, eternal (life), to you who believe on the name of the Son of God. (Note that Wuest follows the original Greek text closer than the NAS or ESV) (Eerdmans Publishing - used by permission) . KJV 1 John 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. NET 1 John 5:13 I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life. CSB 1 John 5:13 I have written these things to you who believe in the name of the Son of God, so that you may know that you have eternal life. NIV 1 John 5:13 I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. NLT 1 John 5:13 I have written this to you who believe in the name of the Son of God, so that you may know you have eternal life. NRS 1 John 5:13 I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life. NJB 1 John 5:13 I have written this to you who believe in the name of the Son of God so that you may know that you have eternal life. NAB 1 John 5:13 I write these things to you so that you may know that you have eternal life, you who believe in the name of the Son of God. YLT 1 John 5:13 These things I did write to you who are believing in the name of the Son of God, that ye may know that life ye have age-during, and that ye may believe in the name of the Son of God. MIT 1 John 5:13 I wrote these things to you in order that you might know you have life forever, that which is afforded those who believe in the name of God's son. GWN 1 John 5:13 I've written this to those who believe in the Son of God so that they will know that they have eternal life. BBE 1 John 5:13 I have put these things in writing for you who have faith in the name of the Son of God, so that you may be certain that you have eternal life. RSV 1 John 5:13 I write this to you who believe in the name of the Son of God, that you may know that you have eternal life. NKJ 1 John 5:13 These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. ASV 1 John 5:13 These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God. These things I have written: 1Jn 1:4 2:1,13,14,21,26 Joh 20:31 21:24 1Pe 5:12 Who believe in the Name: 1Jn 3:23 Joh 1:12 2:23 3:18 Ac 3:16 4:12 1Ti 1:15,16 That you may know: 1Jn 5:10 1Jn 1:1,2 Ro 8:15-17 2Co 5:1 Ga 4:6 2Pe 1:10,11 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Acts 4:12+ “And there is salvation in no one else; for there is no other Name (onoma) under heaven that has been given among men, by which we must (dei = necessity, compulsory!) be saved (sozo).” 1 John 5:10+ The one who believes in the Son of God has the witness in himself (cf Ro 8:16); the one who does not believe God has made Him a liar, because he has not believed in the witness that God has borne concerning His Son. John 20:31+ but these have been written that you may believe (pisteuo) that Jesus is the Christ, the Son of God; and that believing (pisteuo - present tense) you may have life in (en) (SEE LOCATIVE OF SPHERE) His Name (onoma). 1 John 3:19+ We shall know by this that we are of the truth, and shall assure (peitho - be persuaded or confident in) our heart before Him (COMMENT - his readers could be confident that they were genuine believers). John 17:3+ “And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent. Romans 8:38-39+ (ASSURANCE) For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 2 Timothy 1:12+ (ASSURANCE) For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. John 10:28-29+ (ASSURANCE) and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. 29“My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. JOHN'S PURPOSE FOR HIS LETTER These things I have written (grapho) to you who believe (pisteuo - present tense) in the Name (onoma) of the Son of God, so that (hina - speaks of purpose of his letter) you may know (eido/oida in perfect tense - speaks of permanence of this knowledge) that (hoti) you have (echo - present tense - continually possess, have as one's own) eternal (aionios) life (zoe - true life is only in God, for all other "life" eventually dies) - What things? This is not as easy as one might think. Personally, I believe John is referring to all he had already written. A lesser percentage favor things as referring just to vv 1-12. Believe is in the present tense which speaks of continual belief. While our faith may fluctuate like the stock market, it does not drop to zero (although there are times when it may feel that way). Feelings come and go, and can be deceiving. To counteract feelings ("I'm not sure I am saved"), God has given us His sure Word (2Pe 1:19+) that our faith might be firmly grounded on that truth. Specifically in this letter, John has given us "tests" to assess the authenticity of our faith and give us assurance (See "tests" below). The more we are in the Word and the Word is in us and is lived out in the power of the Spirit, the more sure our faith and assurance will be. As Paul writes in Romans "faith [comes] from hearing, and hearing by the word of Christ." (Ro 10:17+). Our belief is in the Name above all names, Jesus (Jehovah is Salvation), His Name signifying all of His attributes, all of His finished work of redemption on the Cross. What is the purpose (so that) of John's writing in this epistle? It is that the readers and all believers might have a sure and certain and lasting knowledge that we continually possess eternal life. (Interpretation favored by John Stott, I Howard Marshall, Stephen Smalley, et al) Have (echo) is in the present tense which signifies this is not a transient, on and off possession but a continual possession. The Spirit inspired John to write an epistle that would give us assurance that eternal life is our present, permanent possession which cannot be lost! Eternal life is not just quantitative but reflects a quality of life, the very life of God, for it is an unbreakable covenant with Christ Who is our life (Col 3:4+) for He is the Word of Life (1Jn 1:1+), and now "we might live through Him" (1Jn 4:9+) and daily experience"that which is life indeed." (1Ti 6:19+) In sum, eternal life is a Person (Jn 14:6+)! What John has written should give each of us a "beyond a shadow of a doubt" type of knowledge that we are born again and that we will live forever with the Triune God in heaven. Eternal life is "a person's new and redeemed existence in Jesus Christ that is granted by God as a gift to all believers. Eternal life refers to the quality or character of our new existence in Christ as well as the unending character of that life." John wrote his Gospel so that people might believe and be saved; he wrote his first epistle so that those who believe would know they are saved. John MacArthur favors these things as encompassing the entire letter noting that "there is a strong parallel between 1Jn 5:13 and John 20:31 (“these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His Name”). Since that verse unquestionably refers back to the entire Gospel of John, the parallel expression in 1Jn 5:13 most likely refers back to the entire epistle. John wrote his Gospel so that people might believe and be saved; he wrote his first epistle so that those who believe would know they are saved. (See 1-3 John MacArthur New Testament Commentary - Page 202) Steven Cole agrees that “These things” refer to the entire letter John has written this letter so that his little children will not be unsettled by the false teachers. (1 John 5:5-13 Is Christianity Merely Psychological?) (Others who favor these things in 1 John 5:13 refers to the entire letter include Raymond Brown, Donald Burdick, Rudolf Bultmann, J L A Houlden, R C H Lenski, Kenneth Grayston, I Howard Marshall, Simon Kistemaker, C M Hass, Gary Burge, F F Bruce, John Stott, Daniel Akin, Stephen Smalley, B F Westcott, etc). In a real sense, the entire letter of 1 John has been pointing to this verse. -- Danny Akin NET Note on to what these things refers - Theoretically the pronoun (tauta = "these things") could refer (1) to what precedes or (2) to what follows. Since it is followed by (hina) clause which gives the purpose for the writing, and a new subject is introduced in 1Jn 5:14 (confidence), it seems almost certain that the (these things) in 1Jn 5:13 refers to preceding material. Even at this, some would limit the referent of tauta (these things) (1) only to 1Jn 5:1–12 [As does A T Robertson] or even 1Jn 5:12, but more likely tauta (these things) in 1Jn 5:13 refers (2) to the entirety of the letter, for two reasons: (a) based on the structural analogy with the Gospel of John, where the conclusion refers to all that has preceded (Ed: Presumably they refer to Jn 20:31), it is probable that the conclusion to 1 John refers likewise to all that has preceded; and (b) the statement These things I have written to you in 1Jn 5:13 forms an inclusion with the statement these things we write (kai tauta graphomen hēmeis) at the end of the prologue (1Jn 1:4) and encompasses the entire body of the letter. David Smith - The purpose for which St. John wrote his Gospel was that we might believe in the Incarnation, and so have Eternal Life (Jn 20:31); the purpose of the Epistle is not merely that we may have Eternal Life by believing but that we may know that we have it. The Gospel exhibits the Son of God, the Epistle commends Him. It is a supplement to the Gospel, a personal application and appeal. W A Criswell - The author begins this final section by restating his purpose for writing. While John's Gospel is primarily evangelistic and especially directed to unbelievers (John 20:31+), 1 John is written to Christians. Since the author's readers are being harassed by false teaching, he wants them to recognize that they possess eternal life. Two words for "know" (eido/oida, ginosko) occur a total of seven times in this passage. In light of their spiritual status, these believers ought to have confidence in their relationship with God. 1Jn 5:14-17 relates this confidence to prayer; 1Jn 5:18-20 recounts several important spiritual truths. First John is written to those who are Christians to give them assurance that they are saved. -- Max Anders NET Note on so that (term of purpose/result) - This hina (so that) introduces a clause giving the author’s purpose for writing these things (tauta), which refers to the entirety of the preceding material (ED: See discussion above on these things). The two other Johannine statements about writing, 1 John 1:4 and John 20:31, are both followed by purpose clauses introduced by hina as here (ED: SEE ALL 19 USES OF HINA IN 1 JOHN). R C H Lenski ably explains why John choose to use eido/oida and not ginosko for know in this verse - John uses οἶδα (eido/oida) as he does also in the three following notable statements (1Jn 5:18–20) and not γινώσκω (ginosko). His intention is not that he wants to exclude the knowing of the heart, which realizes with full effect upon the readers (γινώσκω - ginosko), but that he wants his readers to know also intellectually, with a clear understanding of the mind that they have life eternal only as believers in the Name of the Son of God over against all the heretics who refuse to believe in this name and revelation and deny the Son of God (1Jn 2:22; 4:15) (Borrow The Interpretation of the Epistles of St. Peter, St. John and St. Jude) John doesn’t want us to hope so, but to know so. Steven
1 João 5:14
Wuest - And this is the assurance which we are having toward Him, that whatever we keep on asking for ourselves according to His will, He hears us. KJV 1 John 5:14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: BGT 1 John 5:14 Καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν. NET 1 John 5:14 And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. CSB 1 John 5:14 Now this is the confidence we have before Him: Whenever we ask anything according to His will, He hears us. ESV 1 John 5:14 And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. NIV 1 John 5:14 This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. NLT 1 John 5:14 And we are confident that he hears us whenever we ask for anything that pleases him. NRS 1 John 5:14 And this is the boldness we have in him, that if we ask anything according to his will, he hears us. NJB 1 John 5:14 Our fearlessness towards him consists in this, that if we ask anything in accordance with his will he hears us. NAB 1 John 5:14 And we have this confidence in him, that if we ask anything according to his will, he hears us. YLT 1 John 5:14 And this is the boldness that we have toward Him, that if anything we may ask according to his will, He doth hear us, MIT 1 John 5:14 This is the kind of confidence we have in his presence: If we ask anything in keeping with his will, he listens to us. GWN 1 John 5:14 We are confident that God listens to us if we ask for anything that has his approval. BBE 1 John 5:14 And we are certain that if we make any request to him which is right in his eyes, he will give ear to us: RSV 1 John 5:14 And this is the confidence which we have in him, that if we ask anything according to his will he hears us. NKJ 1 John 5:14 Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. ASV 1 John 5:14 And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: this: 1Jn 3:21 Eph 3:12 Heb 3:6,14 10:35 if: 1Jn 3:22 Jer 29:12,13 33:3 Mt 7:7-11 21:22 John 14:13 15:7 16:24 Jas 1:5,6 4:3 5:16 He: Job 34:28 Ps 31:22 34:17 69:33 Pr 15:29 John 9:31 11:42 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Romans 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect. 1 John 3:21-22 Beloved, if our heart does not condemn us, we have confidence before God; 22 and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight. CONFIDENCE IN PRAYER The NAS does not translate the and (kai) which is the first word in the Greek and which connects the truth of this passage with 1Jn 5:13. Here's the connection - "Confidence in prayer is founded on the assurance that you have eternal life. If you do not have eternal life, there is no way that you can pray according to the will of God, except to pray that God would save you from your sins. The promise of our text is only for God’s children." (Cole) The believer's first confidence was eternal life (1Jn 5:13) and here it is confidence in answered prayer. This is the confidence (parrhesia) which we have (present tense - continually) before (pros - near, facing) Him - Confidence speaks of "free and fearless confidence, cheerful courage, boldness, assurance." (Wuest). Believers can have boldness and assurance before the Holy God, a simple but profound truth that is easy to skim over. Stop for a moment and meditate on this truth. Have in present tense speaks of confidence is something we can continually possess before Him. Before (pros) pictures saints in an intimate face-to-face relationship with God their Father. Who is Him? While the nearest antecedent is the Son, this more likely refers to the Father as prayer is generally addressed to Him. Jesus instructed His disciples (and all listening to His Sermon on the Mount) to "Pray (present imperative = command to make this your lifestyle) then, in this way: ‘Our Father who art in heaven, Hallowed be Thy name." (Mt 6:9+) It is interesting to note a recent popular trend to direct prayers primarily to Jesus ("Dear Jesus," "Lord Jesus"). While I think that one can certainly pray to Jesus, it is notable that the pattern Jesus Himself gave is to direct our prayers to the Father. Jesus is the Mediator through Whom our prayers reach the heart of Father (1Ti 2:5-6+). D Edmond Hiebert says confidence "relates to the believer’s present confidence as he stands before God in prayer. In each instance it is confidence Godward, grounded in our relationship with Him. As a compound noun, the word “confidence” (parrhēsia, par = “all” and rhēsis= “speech”) basically denotes that freedom of speech which enables us to express our thoughts and desires before God without hesitancy or fear of embarrassment. Brooke on this - The object of the preceding section was to produce assurance in the readers that they were in possession of the new life. This assurance is now described as parrhesia, boldness or confidence, with perhaps special reference to the original meaning of the word, absolute freedom of speech. Brooke adds that pros "generally denotes that which “goes out towards,” a relation realized in active intercourse and fellowship. Cf. Jn. 1:1 = "the Word was with [pros] God." Jn 1:2+ "He was in the beginning with [pros] God.") What a privilege, to have continual entree into His very presence in the Throne Room! (cp Ro 5:1-2+) As the writer of Hebrews says "Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need." (Heb 4:16+, cp Heb 10:21-22+) Steven
1 João 5:14
Wuest adds that aiteo means "to ask for something to be given. It is in the middle voice in which the person acting in the verb does so in his own interest (Ed: middle voice signifies that we pray earnestly as with a personal interest). It is in the present tense, subjunctive mood, which speaks of continuous action. Thus, the total idea is, “if we keep on asking for something for ourselves.” God's will is "is the secret in all prayer, even in the case of Jesus Himself." -- A T Robertson David Jackman - Our praying is never on a surer foundation than when it is grounded in Scripture, for here God’s will is revealed. As we pray Bible prayers, we know that God will hear and answer. Of course, we still have to make sure that, at our human end, we are not vitiating our prayers by unbelief or disobedience. ‘If I had cherished sin in my heart, the Lord would not have listened’ (Ps. 66:18). It is hypocritical nonsense to hold on to some cherished sin in our lives and at the same time come to God in prayer, to ask him for some gracious good gift. But if we have first found his cleansing and forgiveness (1Jn 1:9), we can ask with boldness. God’s will is ‘good, pleasing and perfect’ (Rom. 12:2), so when a request is refused it is not due to any reluctance or unwillingness in God, unless it be the unwillingness to give to a dearly loved child something that the heavenly Father, in his perfect wisdom, knows would not be in that child’s best interests. For prayer is not an attempt to get God to see things my way and to extract from him what I have decided I need or want. Prayer is submitting my will to his. To paraphrase the Lord’s Prayer, it is saying, ‘Your will be done in me, your bit of earth, as it is in Christ, who is my heaven!’ It is opening the door of my need to the Lord Jesus. And this means that prayer is God’s means by which my submission to Christ’s lordship can be developed. The less I pray, the more self-willed I become. But the corollary is wonderfully true. ‘Not my will, but yours’—that is the essence of assured prayer, the secret of prevailing prayer. What confidence we can have! This should be a great stimulus in our personal lives to find out God’s will, to build on the commands and promises of his Word in our prayers, to talk every situation through with him, and to submit all our thinking, planning and deciding to God. Answers to prayer do not depend on a right diagnosis or analysis of the problem by us as we pray, but on a childlike submission to the Father, knowing that he will give what is best according to his will. If he were to answer on any other basis, which of us would ever dare to pray again? We do not have that sort of wisdom. (Borrow The message of John's letters : living in the love of God page 160) Daniel Akin - John states that “if we ask anything … he [God] hears us.” Whereas the condition of answered prayer in 3:22 is that “we obey his commands and do what pleases him,” here it is that our petitions should be “according to his will.” In his Gospel, John records Jesus making similar statements. In 15:7 Jesus encourages us to “ask whatever you wish, and it will be given to you.” Again there is a condition: “If you remain in me and my words remain in you.” Also on several occasions Jesus indicates that he or the Father will do whatever we ask if we ask it in his “name” (14:13–14; 15:16; 16:24, 26).229 Smalley writes, “The fundamental characteristic of all truly Christian intercession is that the will of the person who offers prayer should coincide with God’s will.”230 This does not mean that if a believer is sincere God will answer his prayer. Sometimes our desires are not God’s desires for us. Sometimes what we want is not what our heavenly Father wills. Faith will accept that God’s will is best, and it will trust his plan and purpose, even if it does not understand at the time. (1, 2, 3 John - Page 205) Spread out your petition before God, and then say, “Thy will, not mine, be done.” The sweetest lesson I have learned in God’s school is to let the Lord choose for me. --Dwight L. Moody John Stott - Prayer is not a convenient device for imposing our will upon God, or for bending his will to ours, but the prescribed way of subordinating our will to his. It is by prayer that we seek God’s will, embrace it and align ourselves with it. Every true prayer is a variation on the theme ‘your will be done’. Our Master taught us to say this in the pattern prayer he gave us, and added the supreme example of it in Gethsemane. In such prayers, and only in such, he hears us. That is, he takes note of our petitions and, in addition, he listens favorably to us (as in John 9:31; 11:41–42). (BORROW The Letters of John page 188) Max Anders - Prayer must be viewed not as our attempt to get God to see things from our point of view but as our attempt to see things from God’s point of view. When we grow, mature, study, and meditate on Scripture and seek the will of God, we try to ask ourselves not what we want, but what God wants. Then we make progress in prayer. (See I & II Peter, I, II & III John, Jude - Page 225) Prayer is really the thermometer of the spiritual life. D Edmond Hiebert - In 1Jn 3:21–22 John speaks of confidence that our request would be answered “because we keep his commandments, and do those things that are pleasing in his sight.” Here the condition is that our prayers are “according to his will.” The two conditions set forth the human and the divine aspects for effective prayer… Yet whenever we have a request concerning which we are not assured that it is in accord with His will, we can follow the example of Jesus in the Garden of Gethsemane when He prayed for the removal of “the cup” but added “nevertheless not what I will, but what thou wilt” (Mark 14:36; cf. also John 12:27–28). Prayer is not a device for imposing our will upon God, but rather the bending of our will to His in the desire that His good will may be done. “Prayer, according to God’s will,” G. Williams notes, “is an activity growing out of the consciousness of the sweet relationship of a child and a father. Such an intimacy involves harmoniousness of will and only asks for what accords with that will.” Steven Cole discusses the qualification of asking according to God’s will - Many who do not know God pray, but they are not seeking God’s will in prayer. Rather, they are trying to use Him (whoever they conceive Him to be) to get what they want. But biblical prayer is not trying to talk God into giving us what we want. Rather, it is submitting our will to His will. It is praying, as Jesus instructed (Mt. 6:10+), “Your will be done, on earth as it is in heaven.” It would be the height of stupidity to pray for your will to be done as opposed to God’s will. For one thing, it would mean that you know better than God what is best for your life. But He knows everything and He has assured us that He loves us far more than the best earthly father loves his children. So it only makes sense to submit to and pray for His will for your life and for others. Also, to pray for your will against God’s will would be asking God to abdicate His sovereignty over the universe and submit to you as the sovereign! Again, this would be the epitome of stupidity! But, the difficulty is, how do we determine what God's will is so that we pray in line with it? Are we talking about His will of decree or His wil of desire? God’s will of decree is what He has determined to do. In this sense, God “works all things after the counsel of His will” (Ep 1:11+). Everything that happens takes place because God decreed it. If anything could happen outside of His will, then He would not be in control of the universe. He would not be the sovereign who plans it and does it (Isa. 46:9-11). God’s will of desire, however, is different than His will of decree. God does not in any sense desire that men sin, and yet in His will of decree, He permitted the fall of man and He ordained the Cross as the means of rescuing us from sin. But although God ordained these events, He did not cause Adam and Eve to sin. He was not responsible for the evil men that crucified Jesus (Acts 2:23; 4:27-28). They sinned because of their own evil desires. God took no delight in their sin. He hates sin. Yet, He ordained that Jesus had to die at the hands of sinners. Here’s the difficulty when it comes to praying for God’s will: It is God’s will of desire that all men be saved (1Ti 2:4). Yet, we know that in His decree, God has willed to save only His elect (Ro 9:9-24). So it would be going against God’s will of decree to pray, “God, save everyone in the world.” (In fact, Jesus excluded the world in His prayer; Jn 17:9). But, we should pray, “God, save my loved one,” and, “Save my neighbor.” The problem is, I cannot know in advance whether or not He will do it, because I do not know His will of decree. So I ask, but I have to say, “Not my will, but Yours, be done.” Also, it is difficult to pray according to God’s will because His ways are not our ways (Isa 55:8-9), and we often think that He has to work in the way that makes sense to us. If I had been a disciple of John the Baptist, I would have been praying that he be released from prison and have many more years of effective ministry. God’s way was to have a drunken, lustful king make a stupid promise that resulted in John getting his head lopped off! If I had been the apostle John, I would have prayed for God to spare my brother, James. After all, he was one of the inner circle of three disciples who were especially close to Jesus. His gifts were needed in the early church. But God permitted Herod to put James to death, but He sent His angel to deliver Peter from the same fate (Acts 12:1-17). Although Scripture does not say that John was praying for his brother’s release, I could not imagine anything else. Yet, his request was not granted, because it was not God’s will! One more example, which I used when we studied 1Jn 3:22: If I had heard that Satan was asking permission to sift Peter like wheat, I would have prayed that Peter be able to resist the devil’s attack. But, Jesus didn’t pray for that. Rather, He prayed that Peter’s faith would not ultimately fail, and that after he was restored, he might strengthen his brothers (Lk 22:31-32). I hope that I’m not discouraging you from praying, but I want you to understand that while God promises to grant our requests when we ask according to His will, it’s not a simple, “name it and claim it,” process. God’s will is that His kingdom will come, and yet the outworking of His will involves thousands of years and many setbacks. We must persevere in prayer even when we do not understand God’s will or His ways. That’s the general principle, that if we ask anything according to God’s will, He hears and grants our requests. (1John 5:14-17 Confidence and Carefulness in Prayer) David Smith on we ask… He hears - A large assurance: our prayers are always heard, never unanswered. Observe two limitations, (1) according to His will which does not mean that we should first ascertain His will and then pray, but that we should pray with the proviso, express or implicit, ‘If it be thy will.’ Mt 26:39 is the model prayer. (2) The promise is not ‘He granteth it’ but ‘He hearkeneth to us.’ He answers in His own way 1Jn 5:15. An amplification of the second limitation. ‘We have our requests’ not always as we pray but as we would pray were we wiser. God gives us not what we ask but what we really need.” Said Shakespeare, “We, ignorant of ourselves, beg often our own harms, which the wise powers deny us for our good; so find we profit by losing of our prayers.” (Expositor's Greek Testament) Related Resources on Prayer: Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Praying in the Spirit Spurgeon's Gems on Prayer certainty; prayer, and God's will; asking Devotional on Prayer Guide to Praying for Missionaries Confidence (boldness) (3954)(parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea is freedom of speech or an attitude of openness that stems from freedom and lack of fear to speak all. Greeks used parrhesia of those with the right to speak openly in the assembly. Ultimately this quality of confidence is that which is energized by the indwelling Spirit, emboldening (Spirit filled) believers to openly declare (with great conviction) all that He births within (cp Acts 4:31). This is John's fourth use of parrhesia in this letter… 1 John 2:28+ Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 1 John 3:21+ Beloved, if our heart does not condemn us, we have confidence before God; 1 John 4:17+ By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world. 1 John 5:14+ This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. Ask (154) (aiteo) means to ask for something with a sense of urgency and even to the point of demanding. Aiteo means to ask for, with a claim on receipt of an answer. In contrast to erotao (2065), aiteo more frequently suggests attitude of a suppliant = petition of one who is lesser in position than he to whom the petition is made, as of men in asking something from God (Mt 7:7 Jas 1::5 1Jn 3:22, as of a child from a parent (Mt 7:9-10), as of a subject from a king (Acts 12:20), as of priests and people from Pilate (Lu 23:23) or finally as of a beggar from a passer by (Acts 3:2). Will (2307)(thelema) from thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. Most of the NT uses of thelema (over 3/4's) refer to God's will and signify His gracious disposition toward something. Wuest distinguishes boule from thelema noting that "boule is a desire based upon the reason, but thelema is a desire based upon the emotions. God’s will or desire here (Ep 1:9, 11), comes from His heart of love." (Word Studies from the Greek New Testament) Zodhiates says that thelema is the "Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure." (Zodhiates, S. The Complete Word Study Dictionary: New Testament) Vine - Since the will of God for His children has as its design their greatest possible benefit, it is only divine grace that puts the stated limitation upon the fulfillment of our request. If our prayer has as its object, not our self-interest, but our brother’s real good, the condition is fulfilled and prayer will be answered in God’s time and way. Hears (191) akouo means to attend to or consider what is or has been said (not just to hear but to listen, give thoughtful attention to). Akouo primarily means physical hearing of sounds and the apprehension of the sounds with one's mind. Akouo gives us our English acoustics which is the science of designs that helps one hear (We need "spiritual acoustics" to help us hear spiritual truth!). Louw-Nida summary of akouo - borrow Greek-English lexicon of the New Testament : based on semantic domains (1). hear (Rev 18:22; Mk 16:11 v.r.; Jn 8:9 v.r.); (2). be able to hear, as opposed to being deaf (Mt 11:5); (3). receive news, normally by word of mouth (Mk 6:29); (4). pay attention to, to believe and respond (Mt 18:15); (5). obey, listen and conform to what was heard (Mt 17:5); (6). understand, comprehend (Mk 4:33); (7). hear legal case (Jn 7:51); (8). akoē akouō, listen carefully (Mt 13:14; Ac 28:26); (9). akouō eis to ous, hear in secret, formally, hear into the ear (Mt 10:27; Ac 11:22) (10). tois ōsin bareōs akouō, be slow to comprehend and respond to a spiritual truth (Mt 13:15; Ac 28:27) Robert
1 João 5:15
Wuest - And if we know with an absolute knowledge that He hears us, whatever we are asking for ourselves, we know with an absolute knowledge that we have the things which we have asked from Him. KJV 1 John 5:15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. BGT 1 John 5:15 καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ᾽ αὐτοῦ. NET 1 John 5:15 And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him. CSB 1 John 5:15 And if we know that He hears whatever we ask, we know that we have what we have asked Him for. ESV 1 John 5:15 And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him. NIV 1 John 5:15 And if we know that he hears us--whatever we ask--we know that we have what we asked of him. NLT 1 John 5:15 And since we know he hears us when we make our requests, we also know that he will give us what we ask for. NRS 1 John 5:15 And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. NJB 1 John 5:15 And if we know that he listens to whatever we ask him, we know that we already possess whatever we have asked of him. NAB 1 John 5:15 And if we know that he hears us in regard to whatever we ask, we know that what we have asked him for is ours. YLT 1 John 5:15 and if we have known that He doth hear us, whatever we may ask, we have known that we have the requests that we have requested from Him. MIT 1 John 5:15 If we know he hears us with reference to whatever we ask, we know we have the things requested from him. GWN 1 John 5:15 We know that he listens to our requests. So we know that we already have what we ask him for. BBE 1 John 5:15 And if we are certain that he gives ear to all our requests, we are equally certain that we will get our requests. RSV 1 John 5:15 And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. NKJ 1 John 5:15 And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him. ASV 1 John 5:15 and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him. DBY 1 John 5:15 And if we know that he hears us, whatsoever we ask, we know that we have the petitions which we have asked of him. NIRV 1 John 5:15 If we know that God hears what we ask for, we know that we have it. RWB 1 John 5:15 And if we know that he heareth us, whatever we ask, we know that we have the petitions that we desired from him. if: Pr 15:29 Jer 15:12,13 we know: Mk 11:24 Lu 11:9,10 1 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Proverbs 15:29 The LORD is far from the wicked, But He hears the prayer of the righteous. Proverbs 21:13 He who shuts his ear to the cry of the poor Will also cry himself and not be answered. Proverbs 28:9 He who turns away his ear from listening to the law, Even his prayer is an abomination. John 9:31 “We know that God does not hear sinners; but if anyone is God-fearing, and does His will, He hears him. James 4:3 You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 1 John 3:21 Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight. 1 Peter 3:7 You husbands likewise, live with your wives in an understanding way, as with a weaker vessel, since she is a woman; and grant her honor as a fellow heir of the grace of life, so that your prayers may not be hindered. Psalm 66:18 If I regard wickedness in my heart, The Lord will not hear; Isaiah 59:2 But your iniquities have made a separation between you and your God, And your sins have hidden His face from you, so that He does not hear. ASSURANCE IN PRAYER And if we know (eido/oida perfect tense) that He hears (akouo present tense) us in whatever we ask (aiteo present tense - persistently pray), we know (eido/oida perfect tense) that we have (echo present tense) the requests (aitema) which we have asked (aiteo) from Him - IF introduces a first class conditional statement -- assumed to be true, i.e., we know intuitively, beyond a shadow of a doubt that He hears us. Both uses of Know are in the perfect tense which conveys the sense that we know with settled, intuitive knowledge. There is no doubt that the Father hears and we have! Our confidence in 1Jn 5:14 is fully justified! Amazing truth! Hears (akouo present tense) in this context means not only that God hears our voice but that He listens with divine attention. This is an amazing thought that God listens to us! Why are we so reticent to talk to Him (speaking from personal experience)? We have (echo) is not future tense (we will have) but in the present tense which means we have the requests as our present, continual possession. We can possess them by faith, even if we have not yet received them. As Hiebert says "Their actual reception may not be immediately experienced, or their actual bestowal may be gradually realized in subsequent experience."(1 John) ‘Our petitions are granted at once: the results of the granting are perceived in the future’ -- Plummer John Stott - The present tense we have, echomen (‘we have obtained’, RSV) is striking, and reminiscent of Mark 11:24 (“Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they shall be [granted] you.) where we are told to believe we did receive what we request, and so it shall be. Hiebert says whatever we ask "widens the possible scope of Christian praying to anything in God’s will that will further the divine cause. Having submitted his will to God’s will, the believer feels at liberty to make any request, however unusual, which he knows to be in God’s will and purpose." (1 John) David Smith - An amplification of the second limitation (The promise is not “He grants it” but “He hears us”. He answers in His own way. 1Jn 5:14b). “We have our requests” not always as we pray but as we would pray were we wiser. God gives not what we ask but what we really need… Prayer is not dictation to God. Warren
1 João 5:18
Wuest adds that John's use of born in the perfect tense signifies that "The relationship between God and the believer as Father and child is a permanent one." (Word Studies) So even the tense of the verb supports the doctrine of eternal security! Once saved, always saved! The caveat is one must be genuinely saved! Asking Jesus into one's heart and living the rest of your life like the devil is absolutely not evidence of genuine salvation contrary to what some evangelical scholars write! Do not be deceived, dear reader! In 1Jn 3:9+ John explains a true believer cannot live perpetually in sin "because His seed abides in him; and he cannot sin (habitually), because he is born of God." And so the new birth results in His seed now living in the believer and giving them a new nature (2Pe 1:4+), a new desire and a new power (Php 2:13NLT+) to live victoriously over the old sin nature (cp Ro 6:11+, Ro 6:12-14+). Habitual, unrepentant sin and the new birth are incompatible. Charles Swindoll - I understand the present tense of the verb “to sin” as a reference to continuous action, emphasizing the person’s lifestyle. It doesn’t mean that we never slip into acts of sin (see 1Jn 1:8-10). It means that we don’t permanently persist in sin. As harsh as it may sound, the implication of John’s teaching here is that we can know with a fair amount of assurance that if a person’s lifestyle—start to finish, dawn to dusk, day in and day out, month after month—is characterized by stubborn wickedness, that person is not truly born again. Habitual, unrepentant sin and the new birth are incompatible. (See Insights on 1, 2 & 3 John, Jude - Page 133) Hiebert adds that in 1Jn 5:16 "John notes that if a brother sins, his Christian brother will intercede for him; here (1Jn 5:18) he asserts that “whosoever is born of God sinneth not.” This apparent contradiction illustrates the tension produced by sin in the believer. Plummer explains: “The one statement refers to possible but exceptional facts; the other to the habitual state. A child of God may sin; but his normal condition is one of resistance to sin.” (Bolding added) Christian gnosis trumps Gnostic gnosis! W E Vine on we know - (In 1Jn 5:18-20 John ) recalls much of what he has written before. The first of the three things is, that there is a power at the disposal of the believer enabling him to keep from sin (cp. 1Jn 2:1, 14, 20; 1Jn 3:6, 9; 1Jn 4:13; 1Jn 5:4). The second is, that this power is consequent upon the new birth, and is realized in separation from the world (cp. 1Jn 2:29; 1Jn 3:9; 1Jn 5:4, 5). The third is, that, by reason of the new birth, we have an anointing from God and an abiding relationship with the Father and with the Son (cp. 1Jn 2:3, 27; 1Jn 3:2, 24; 1Jn 4:7, 12, 15, 16). W E Vine feels that John's three successive uses of eido/oida at the end of his letter are "obviously designed as against the boasted and spurious “knowledge” of the Gnostics." Christian gnosis trumps Gnostic gnosis! H A Ironside on we know - This word (eido/oida) translated know really means an inward knowledge, not merely that we know because we have read it, have heard it, or because some one has told us, but we know because of an inward assurance that has come to us Hiebert - In this verse John declares that the born-again believer does not practice sin (1Jn 5:18), is being protected by Christ (1Jn 5:19), and is secure from the re-enslaving efforts of Satan (1Jn 5:20). Steven
1 João 5:19
Wuest - We know with an absolute knowledge that out of God we are, and the whole world in the Pernicious One is lying. KJV 1 John 5:19 And we know that we are of God, and the whole world lieth in wickedness. BGT 1 John 5:19 οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμεν καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. NET 1 John 5:19 We know that we are from God, and the whole world lies in the power of the evil one. CSB 1 John 5:19 We know that we are of God, and the whole world is under the sway of the evil one. ESV 1 John 5:19 We know that we are from God, and the whole world lies in the power of the evil one. NIV 1 John 5:19 We know that we are children of God, and that the whole world is under the control of the evil one. NLT 1 John 5:19 We know that we are children of God and that the world around us is under the control of the evil one. NRS 1 John 5:19 We know that we are God's children, and that the whole world lies under the power of the evil one. NJB 1 John 5:19 We are well aware that we are from God, and the whole world is in the power of the Evil One. NAB 1 John 5:19 We know that we belong to God, and the whole world is under the power of the evil one. YLT 1 John 5:19 we have known that of God we are, and the whole world in the evil doth lie; MIT 1 John 5:19 We know we are from God and the whole world is situated in evil. GWN 1 John 5:19 We know that we are from God, and that the whole world is under the control of the evil one. BBE 1 John 5:19 We are certain that we are of God, but all the world is in the power of the Evil One. RSV 1 John 5:19 We know that we are of God, and the whole world is in the power of the evil one. NKJ 1 John 5:19 We know that we are of God, and the whole world lies under the sway of the wicked one. ASV 1 John 5:19 We know that we are of God, and the whole world lieth in the evil one. we know: 1Jn 5:10,13,20 3:14,24 4:4-6 Ro 8:16 2Co 1:12 5:1 2Ti 1:12 and the: 1Jn 4:4,5 Joh 15:18,19 Ro 1:28-32 3:9-18 Ga 1:4 Tit 3:3 Jas 4:4 evil one: 1Jn 5:18 Joh 12:31 14:30 16:11 2Co 4:4 Eph 2:2 Rev 12:9 13:7,8 Rev 20:3,7,8 1 John 5 Resources - Multiple Sermons and Commentaries WHO'S IN CONTROL OF THE WORLD? This verse "declares a decisive spiritual contrast." (Hiebert) We know (eido/oida ) that we are of (ek - as Source, Origin from) God, and that the whole world (kosmos) lies (keimai) in the power of the evil (poneros) one - Know is in the perfect tense signifying that we have come to know beyond a shadow of a doubt this knowledge continues to abide within our hearts assuring us that we are of God, born of God, the Source of our new being. And since we are of God, we belong to Him and should order our steps as His holy, precious possession! How are your steps this past week beloved? David Smith titles this verse "Our Security in God’s Embrace." We are of God (Literally - "we know that out of God we are.") This phrase is a description of the believer's parentage from God and possession by God. We owe to Him and His lovingkindness and saving power the fact that we have the privilege to be called His children. Are we living like we are His children? Does His kindness toward us motivate us to live sensibly, righteously and godly in this present age? (Titus 2:11-14+) One writer says we are of God implies “not only origin but a sense of belonging.” "To be gripped with this certainty “is to be charged with a principle of righteousness that can dissolve every bond of iniquity, that breaks the power of worldly fear and pleasure and will make us, living or dying, more than conquerors.” (Findlay) As Henry Alford says "While we are from God, implying a birth and a proceeding forth, and a change of state, the kosmos (the world), all the rest of mankind, remains in the hand of the evil one” NET Note on of God - The preposition ek here indicates both source and possession: Christians are “from” God in the sense that they are begotten by Him, and they belong to Him. Comment: This reminds one of Paul's words to the church at Corinth - "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For (term of explanation - What is Paul explaining?) you have been bought with a price: therefore glorify God in your body." 1Cor 6:19-20-+) Vincent on we are of God - John expresses the relation of believers to God by the following phrases: To be born or begotten of God, (1Jn 5:1; 2:29; 4:7): denoting the initial communication of the new life. To be of God, (John 8:47; 1John 3:10; 4:6): denoting the essential connection in virtue of the new life. Child of God, (John 1:12; 1John 3:1, 10): denoting the relation established by the new life. Hiebert - True believers know that they belong to God and not to this world. This declared certainty challenges the readers to demonstrate that reality in their daily lives. Steven
1 João 5:20
Wuest - We know with an absolute knowledge that the Son of God has come and is here, and that He has given us a permanent understanding in order that we may be knowing in an experiential way the One who is genuine. And we are in the Genuine One, in His Son, Jesus Christ. This is the genuine God and life eternal. KJV 1 John 5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. BGT 1 John 5:20 οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος. NET 1 John 5:20 And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life. CSB 1 John 5:20 And we know that the Son of God has come and has given us understanding so that we may know the true One. We are in the true One-- that is, in His Son Jesus Christ. He is the true God and eternal life. ESV 1 John 5:20 And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. NIV 1 John 5:20 We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true--even in his Son Jesus Christ. He is the true God and eternal life. NLT 1 John 5:20 And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life. NRS 1 John 5:20 And we know that the Son of God has come and has given us understanding so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. NJB 1 John 5:20 We are well aware also that the Son of God has come, and has given us understanding so that we may know the One who is true. We are in the One who is true as we are in his Son, Jesus Christ. He is the true God and this is eternal life. Children, be on your guard against false gods. NAB 1 John 5:20 We also know that the Son of God has come and has given us discernment to know the one who is true. And we are in the one who is true, in his Son Jesus Christ. He is the true God and eternal life. YLT 1 John 5:20 and we have known that the Son of God is come, and hath given us a mind, that we may know Him who is true, and we are in Him who is true, in His Son Jesus Christ; this one is the true God and the life age-during! MIT 1 John 5:20 We know God's son has come, and he has given to us understanding that we might know the true God. We are in the true one by being in his son, Jesus Christ. This is the true God and eternal life. GWN 1 John 5:20 We know that the Son of God has come and has given us understanding so that we know the real God. We are in the one who is real, his Son Jesus Christ. This Jesus Christ is the real God and eternal life. BBE 1 John 5:20 And we are certain that the Son of God has come, and has given us a clear vision, so that we may see him who is true, and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. RSV 1 John 5:20 And we know that the Son of God has come and has given us understanding, to know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life. NKJ 1 John 5:20 And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. ASV 1 John 5:20 And we know that the Son of God is come, and hath given us an understanding, that we know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. DBY 1 John 5:20 And we know that the Son of God has come, and has given us an understanding that we should know him that is true; and we are in him that is true, in his Son Jesus Christ. He is the true God and eternal life. NIRV 1 John 5:20 We also know that the Son of God has come. He has given us understanding. Now we can know the One who is true. And we belong to the One who is true. We also belong to his Son, Jesus Christ. He is the true God. He is eternal life. we know: 1Jn 5:1 4:2,14)(and: Mt 13:11 Lu 21:15 24:45 Joh 17:3,14,25 1Co 1:30 2 Co 4:6 Eph 1:17-19 3:18 Col 2:2,3 Him Who: Joh 14:6 17:3 Rev 3:7,14 6:10 15:3 19:11 and we: 1Jn 2:6,24 4:16 Joh 10:30 14:20,23 15:4 17:20-23 2Co 5:17 Php 3:9 This is: 1Jn 5:11-13 1:1-3 Isa 9:6 44:6 45:14,15,21-25 54:5 Jer 10:10 23:6 John 1:1-3 14:9 20:28 Ac 20:28 Ro 9:5 1Ti 3:16 Titus 2:13 Heb 1:8 1 John 5 Resources - Multiple Sermons and Commentaries THE THIRD CERTITUDE: WE KNOW CHRIST HAS COME Hiebert explains that "This third assurance, the longest and most involved, is the ground and substance of the preceding two (1Jn 5:18+, 1Jn 5:19+). John again asserts the Christian certainty that the Son of God has come (1Jn 5:20a), indicates the resultant gift of understanding (1Jn 5:20b), and expresses the resultant experiential realization of believers (1Jn 5:20c)." (The Epistles of John- An Expositional Commentary) Vine adds that 1Jn 5:20 "states the ground upon which believers are assured of the facts mentioned in 1Jn 5:18+ and 1Jn 5:19+, as to their relationship with God and their consequent condition regarding sin, Satan and the world. In stressing again, and finally, the divine relationship imparted to believers, the apostle recalls the truths of the preexistence of the Son of God and His incarnation. The perfect tenses indicate the permanent results of what is stated." And (de) "is literally a mild adversative particle, contrasting the blind indifference of the world (1Jn 5:19) with the new understanding of the believer." (Cole) We know (1492)(eido/oida) means we know absolutely, beyond a shadow of a doubt and that intuitive knowledge which is divinely derived is our permanent possession (as indicated by the perfect tense)! The Son of God has come - The Name Son of God speaks of the deity of Jesus and the verb has come speaks of the historical event of His incarnation. He has "invaded" the world so to speak, not to destroy it but to save it (Jn 3:16).
1 João 5:20
Wuest says "John does not use erchomai (to come) here, a verb which speaks only of the act of coming, but hēkō which includes in the idea of coming, the fact of arrival and personal presence. It is, “the Son of God has come (in incarnation), has arrived and is here.” While He departed in His glorified body to Heaven, yet He is here in His presence in the Church. His coming was not like that of a meteor, flashing across the sky and then gone. He remains in His followers on earth." Hiebert has a helpful note on this verb (heko) - The verb (hēkei, a present tense verb with the force of the perfect) expresses the finality of His appearing in incarnation. In contemporary Greek pagan usage this verb was used to record the solemn appearance of a god, and indeed John 1:14 (+) portrays the solemn uniqueness of the incarnate Christ. The abiding reality of His incarnate appearing here on earth is essential for His present heavenly ministry (Heb. 2:17-18+; Heb 4:14–16+). (The Epistles of John- An Expositional Commentary) WE KNOW CHRIST HAS GIVEN US UNDERSTANDING Has given (1325)(didomi) means to give and in context is based on decision of will of Giver and no merit of the recipients. Has given is in the perfect tense, which could be paraphrased “has given with the result that the gift is in the permanent possession of the recipient." The perfect tense marks the abiding nature of this gift of understanding.
1 João 5:20
Wuest on true - “True” is not alethes, “true,” that is, veracious, but alethinos “genuine” as opposed to the false and counterfeit, here, the genuine God as opposed to the false God of the heretics. (Word Studies from the Greek New Testament) Drummond on knowing God - “God very strangely condescends indeed in making things plain to me, actually assuming for the time the form of a man, that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought—God opening to man the possibility of correspondence through Jesus Christ. And this correspondence and this environment are those I seek. He Himself assures me, ‘This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent.’ Do I not now discern the deeper meaning in Jesus Christ whom Thou hast sent? Do I not better understand with what vision and rapture the profoundest of the disciples exclaims, ‘The Son of God is come, and hath given us an understanding, that we might know Him that is true?’ ” (“Natural Law in the Spiritual World”). If you have never read it, there is a modern day classic on knowing God written by J I Packer entitled "Knowing God". We are in Him who is true, in His Son Jesus Christ - The Twentieth Century New Testament helps us understand the pronouns in this passage (but there is some disagreement) “and we are in union with the True God by our union with his Son, Jesus Christ.” John is reminding us of our union with God. Hiebert adds that John "reaffirms that mystical union with God that John has repeatedly asserted (1Jn 2:5-+, 1Jn 2:24-+, 1Jn 2:27-28-+; 1Jn 3:24-+; 1Jn 4:4-+, 1Jn 4:12-13-+, 1Jn 4:15-16-+). The relationship expressed by “in Him” brings us back to the fellowship with God with which John begins the epistle (1Jn 1:3-+). Grayston adds that "The deepest level of awareness of God, is achieved only by intimate communion with the Son.” (New Century Bible Commentary) Vine adds that "The increasing knowledge of Him that is true is possible because we are in Him. The relationship involves the knowledge… being in the Father, we are in the Son, and, vice versa, being in the Son, we are in the Father. Both facts are intimate; the one involves the other; for what is stressed in the whole statement is the essential unity of the Father and Son (cp. John 10:30; 14:9, 10). What is predicated of the Father is here likewise predicated of the Son. Thus the essential deity of Christ is declared." This is the true God and eternal life - "He is both “the true God, and eternal life.” The second designation, used without the article, is closely joined to the first designation; He is both true deity and life eternal. In Him Godhood and eternal life are inseparably united. This fact distinguishes Him from all false gods. Vine sums this up by noting that "God is not an abstract conception, existing in the minds of people who hold certain doctrines, He is a personal reality, revealed in and through the Son, and experienced personally by believers." Hiebert says “This” may refer either to “him that is true” (the Father) or to Jesus Christ. Both views have their ardent advocates… We accept a reference to Jesus Christ here as the true capstone of the epistle. Calling this “the clinching statement” of the epistle, Lenski asserts: ''Everything depends on his deity, and his deity means no less than this, that as the Father who is made known to us by him is the only real God (1Th 1:9), so also his Son Jesus Christ “is the real God” and eternal life. If the Son is less, if he is not the real God even as the Father is the real God, then this entire epistle and all that it declares about his blood, expiation, our fellowship with God, etc., are futile.''" (The Epistles of John- An Expositional Commentary) Cole concurs with Hiebert noting that "Conservative scholars are divided over whether the last phrase, “This is the true God,” refers to the Father or to Jesus. John Stott and James Boice follow B. F. Westcott in arguing that “This” refers to “Him who is true,” in which case all three uses of true refer to the Father. But, many early church fathers, as well as the Reformers, argued that the phrase refers to the closest antecedent, namely, to Jesus Christ. If so, this is one of the strongest direct statements of the deity of Christ in the New Testament. In light of John’s polemic against the false teachers, who denied Jesus’ deity, it would seem fitting at the end of the book to refer to Jesus as “the only true God and eternal life.” (1 John 5:18-21 Knowing This, Guard Yourself) Vine on eternal life - Literally., “life eternal,” with stress on each word. The experience just referred to, in the preceding note, is summed up in this. Christ is embodiment, as well as the source, of the life which springs from God and is given to believers, and will forever be ministered to them. To have the life is to have the person in eternal possession (1Jn 5:12+). The apostle has stated that “God is light” (1Jn 1:5+) and that “God is love” (1Jn 4:8+, 1Jn 4:16+); he now says, in effect, that “God is life.” At the same time he recalls his opening phrase “concerning the Word of life” (1Jn 1:1+), which forms his great subject. A W Tozer - UNITED WITH CHRIST Mornings with Tozer: Daily Devotional Readings - Page 11 We are in him that is true, even in his Son Jesus Christ. 1 John 5:20 The Spirit of God has impelled me to preach and write much about the believer’s conscious union with Christ—a union that must be felt and experienced. I will never be through talking about the union of the soul with the Savior, the conscious union of the believer’s heart with Jesus. Remember, I am not talking about a “theological union” only. I am speaking also of a conscious union, a union that is felt and experienced. I have never been ashamed to tell my congregations that I believe in feelings. I surely believe in what Jonathan Edwards termed “religious affections.” That is man’s perspective. I am aware also that from God’s perspective there are qualities in the Divine Being that can only be known by the heart; never by the intellect! Long ago John wrote: “Hereby perceive we the love of God, because he laid down his life for us” (1 John 3:16). So it is best for us to confess that as humans we have difficulty in understanding what God has said when He says that He loves us! Spurgeon on eternal life - Many people, when they hear or read that expression, suppose that it means heaven; it does mean that, but it means much more. Eternal life commences here; it begins in the believer as soon as he is born again. Then he receives into him that same life which he will have throughout eternity. Eternal life is not a thing of changes; the river widens and deepens, as I showed you this morning, but it is ever the same river of the water of life; it always flows from the same source, it is always constituted in the same manner. The life of the new-born Christian, who only a few minutes ago began to pray, is precisely the same life which is to be found in yonder bright spirits, that have now been thousands of years in perfection at the right hand of God praising his name. Death does not transport believers into a new life; it simply rids us of certain impediments that hamper our true life in its upward flow. The life of the Christian here is the life triumphant that is to be enjoyed hereafter, it is one and the same life so far as its real nature is concerned.....There is a Saviour; that you know, but he is not your Saviour unless he has infused into you a life infinitely superior to that which, was born in you at the first(Full sermon Eternal Life!) A W Tozer - GOD IS SOVEREIGN Mornings with Tozer: Daily Devotional Readings - Page 21 We are in him that is true, even in his Son Jesus Christ. 1 John 5:20 Oh, how I wish that I could adequately set forth the glory of the One who is worthy to be the object of our worship! I do believe that if our new converts—the babes in Christ—could be made to see His thousand attributes and even partially comprehend His being, they would become faint with a yearning desire to worship and honor and acknowledge Him, now and forever! I know that many discouraged Christians do not truly believe in God’s sovereignty. In that case, we are not filling our role as the humble and trusting followers of God and His Christ. And yet, that is why Christ came into our world. The old theologians called it “theanthropism”—the union of the divine and human natures in Christ. This is a great mystery, and I stand in awe before it! The theanthropy is the mystery of God and man united in one Person—not two persons but two natures. So, the nature of God and the nature of man are united in this One who is our Lord Jesus Christ! J. C. Philpot. Daily Words for Zion's Wayfarers. October 25. "And we know that the Son of God has come, and has given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life." 1John 5:20 When the Lord Jesus is pleased in some solemn hour to reveal himself to our soul, when he graciously condescends to take the veil from off our heart that we may behold his glory, the glory as of the only begotten of the Father, full of grace and truth, when he kindly favors us with some manifestation and discovery of himself as the Son of God, the brightness of the Father's glory and the express image of his Person, then we know that the Son of God has come. How do you know that the sun rose this morning? By the light which rose with it. So we may say, spiritually, "How do you know that the Son of God has come?" By the Sun of righteousness arising upon you with healing in his wings and the shining light which he diffuses in your heart. So the Lord speaks to Zion--"Arise, shine, for your light has come, and the glory of the Lord has risen upon you." That is the way in which the darkness is dispersed; for he adds, "Behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall rise upon you, and his glory shall be seen upon you." Did not our blessed Lord say, "I am come a light into the world, that whoever believes on me should not abide in darkness?" And has he not promised, "He that follows me shall not walk in darkness, but shall have the light of life?" Now as God is light, when he is pleased to shine into the soul, we walk in the light as he is in the light, and then we have fellowship with one another, and the blood of Jesus Christ cleanses us from all sin. This is the best, this is the surest, this is the safest way to know that the Son of God is come. We know also that the Son of God is come by his presence; by his power put forth on our behalf; by the answers which he gives to prayer; by the way in which he appears in dark and gloomy hours, making crooked things straight and rough places plain, discovering himself to us as the Way, the Truth, and the Life, showing unto us that in him there is rest and peace, solid, abiding happiness, and in no other. He thus draws and fixes our eyes upon himself, where he sits at the right hand of the Father in the fullness of his grace, glory, and majesty. Thus we know that the Son of God has come. Every prayer, every petition, every sigh and cry, every longing look that you cast up to him, and every word of his grace, every sweet promise, every glimpse or glance of the King in his beauty, which you receive out of his fullness, are all so many testimonies that the Son of God has come, and that you know that he has come. J C Philpot - O the blessedness, which eternity itself can never exhaust, of possessing eternal life! There is something to my mind so singularly blessed in the expression “eternal life,” that I cannot help dwelling upon it. How the thought, the feeling of it expands the breast! Compared with it, how poor, mean, and low is our temporal life and all its concerns—the short span which God has allotted to us here below! And do observe how our eye is directed by holy John to the true God as being Himself eternal life. He is not only the Giver, the Spring, the Subject, the Object of it; He Himself is it all. O if He has but quickened our souls by His Spirit and grace, we carry now, even now, eternal life in our breast! for this eternal life is the precious fruit on earth of that eternal life in heaven which was with the Father and was manifested unto us (1 John 1:2). But how shall we know that we have eternal life, you may ask? How do we know that we have natural life? By an inward consciousness that we are alive; by the pulse which beats, the lungs which breathe, the eye which sees, the ear which hears, the tongue which speaks, the hands which feel, by the warm play of blood through our veins, by the thoughts which pass to and fro through our mind. Similarly we know the possession of spiritual life by an inward consciousness of it and by its inward actings. And as where there is spiritual there is eternal life, as we feel the bubblings, springings, risings, and varied movements of this spiritual life in our bosom, we have a testimony that we have also eternal life; that this eternal life is in the Son of God, and from the Son of God has been breathed into and communicated unto our souls. 1 John 5:19 Commentary <> 1 John 5:21 Commentary
1 João 5:21
Wuest - Little children, guard yourselves from the idols. KJV 1 John 5:21 Little children, keep yourselves from idols. Amen BGT 1 John 5:21 Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων. NET 1 John 5:21 Little children, guard yourselves from idols. CSB 1 John 5:21 Little children, guard yourselves from idols. ESV 1 John 5:21 Little children, keep yourselves from idols. NIV 1 John 5:21 Dear children, keep yourselves from idols. NLT 1 John 5:21 Dear children, keep away from anything that might take God's place in your hearts. NRS 1 John 5:21 Little children, keep yourselves from idols. NJB 1 John 5:21 Children, be on your guard against false gods. NAB 1 John 5:21 Children, be on your guard against idols. YLT 1 John 5:21 Little children, guard yourselves from the idols! Amen. ASV 1 John 5:21 My little children, guard yourselves from idols. Little: 1Jn 2:1 Guard: Ex 20:3,4 1Co 10:7,14 2Co 6:16,17 Rev 9:20 13:14,15 14:11 1 John 5 Resources - Multiple Sermons and Commentaries ONE LAST WARNING: BE ON HIGH ALERT FOR IDOLS! "Little children, keep yourselves from idols (false gods)—[from anything and everything that would occupy the place in your heart due to God, from any sort of substitute for Him that would take first place in your life]." (Amplified) Little children, guard (phulasso - aorist imperative) yourselves (heautou - reflexive) from (apo - speaks of separation!) idols (eidolon) - Little children "is a tender, affectionate pastoral reminder of his personal concern for and genuine commitment to his readers in view of the dangers confronting them." (Hiebert) "Little children” also could imply that we are vulnerable and weak! Guard (phulasso) in the aorist imperative calls for an immediate response and speaks of a sense of urgency. Do this now. Don't delay! Phulasso is used of the garrison of a city guarding it against attack from without! Beloved the only way you or I can obey this command is by casting off self-reliance and self-effort and yielding to the filling of the Spirit, (Eph 5:18+) Who alone can enable us to successfully guard ourselves from idols (cp the role of the Spirit in Ro 8:13+). The aorist, or point tense, here signifies the decisiveness of the command; there is to be no hesitation, no wavering; the command is to be constantly carried out, and at every point wholeheartedly fulfilled. Abstain from any form of worship that draws them away from Jesus Christ the true God and eternal life. Wuest says the verb tense (phulasso - aorist imperative) John selects "marks a crisis" quoting Smith who explains that “The Cerinthian heresy was a desperate assault demanding a decisive repulse” (Eerdmans Publishing) Hiebert adds that "The aorist imperative carries a sense of urgency, “effectively keep yourselves,” and the active voice with the reflexive pronoun “yourselves” stresses their personal responsibility in assuring their safety." Robertson concurs that "The active voice with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great." We cannot have a heavenly fellowship if we allow a hindering fellowship. -- Vance Havner Steven Cole introduces this verse noting that in 1Jn 5:20 "John has just mentioned the true God. This undoubtedly brought to his mind the false god of the heretics. They denied the God of the Bible. They said that “the Christ” came upon the man Jesus at His baptism and left just prior to His crucifixion. But they did not believe that He is eternal God in human flesh. In light of their false god, it is natural for John to warn his little children to guard themselves from idols." (1 John 5:18-21 Knowing This, Guard Yourself) In 1 John 5:18+ the saints have been assured of God's supernatural keeping activity on their behalf ("God keeps him and the evil one does not touch him"), but now John stresses their personal responsibility in keeping themselves spiritually secure and pure (cf Jas 1:27+) (See the "Paradoxical Principle of 100% Dependent and 100% Responsible"). This combination of God's provision and man's responsibility reminds one of Paul's words to the saints at Philippi… So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out (present imperative - command to make this your habitual practice - only possible as we rely on and surrender to the truth in the Phil 2:13!) your salvation with fear and trembling; for (term of explanation) it is God Who is at (present tense - continually) work in you (Who is this but the Holy Spirit!), both to will and to work for [His] good pleasure. (Phil 2:12+, Phil 2:13+) (Read the NLT paraphrase of Phil 2:13NLT = the Spirit gives us both the "desire" and the "power." Praise God! And yet we still must make the personal choice to yield our "rights" to Him! We are not robots or puppets! Notice this is not "Let go, let God," but more like "Let God, let's go!") The heart is a citadel, and it must be guarded against insidious assailants from without. -- David Smith I would add to Smith's pithy quote, our heart must be guarded even more from assaults WITHIN, for our inveterate enemy, the fallen flesh, lurks ever ready like a lion seeking to pounce on it's unsuspecting prey (cf Cain - Ge 4:6-7+ = nothing has changed!). Solomon gave a wise command (they're all wise) in Proverbs 4:23+ "Watch (command; Lxx = tereo in present imperative calling for continual vigilance) over your heart (Lxx = kardia - our "control center") with all diligence, for (strategic term of explanation - the reason for vigilance) from it flow the springs of life." One is also reminded of Moses warning words to the second generation of Israel who were preparing to enter the "Promised Land" to possess their promised possession - "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that (term of purpose) you may live, you and your descendants, by loving the LORD your God, by obeying His voice, and by holding fast to Him (THIS IS THE TIMELESS ANTIDOTE FOR IDOLATRY); for (term of explanation) this is your life and the length of your days, that (term of purpose) you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them (PROMISED POSSESSIONS MUST BE PERSONALLY POSSESSED!)." (Deut 30:19-20+) From is the preposition apo which conveys the idea of separation! The idea would seem to be to put some distance between yourself and seductive idols, whatever those "idols" are in your life! Don't try to fool yourself. You know the idols you are likely to "bow down" to! Avoid them assiduously! And don't think you can make provision for them and they won't take advantage of that provision (see Ro 13:14+)! Making provision is not in itself necessarily sin, but it clearly opens the door for lust to walk in and commit sin! ESV Study Bible (borrow) - Keep yourselves from idols means keep yourselves from trusting, obeying, revering, and following—that is, in effect, worshiping—anyone or anything other than God himself, and his Son Jesus Christ. Steven
1 João 5:21
Wuest - John had just written concerning the genuine God of the Bible. Now he warns against the false, counterfeit gods of paganism.
1 João 5:21
Wuest notes that phulasso "is used of the garrison of a city guarding it against attack from without." (Eerdmans Publishing - used by permission) Vine - phulasso, stronger than tereo, “to keep.” Phulasso - 31x/31v - abstain(1), guard(8), guarded(1), guarding(1), guards(1), keep(5), keeping(2), keeps(1), kept(4), kept under guard(1), maintain(1), observe(2), preserved(1), protect(1), watching(1). Matt. 19:20; Mk. 10:20; Lk. 2:8; Lk. 8:29; Lk. 11:21; Lk. 11:28; Lk. 12:15; Lk. 18:21; Jn. 12:25; Jn. 12:47; Jn. 17:12; Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16; Rom. 2:26; Gal. 6:13; 2 Thess. 3:3; 1 Tim. 5:21; 1 Tim. 6:20; 2 Tim. 1:12; 2 Tim. 1:14; 2 Tim. 4:15; 2 Pet. 2:5; 2 Pet. 3:17; 1 Jn. 5:21; Jude 1:24 Idols (1497)(eidolon from eídos = that which is seen, what is visible, figure, appearance) is primarily a phantom, form, image, shadow or likeness. The word is used in the NT to refer to the golden calf to which Israel made sacrifice (Acts 7:41) and more broadly to objects made of wood or stone or metal representing the deities of classical antiquity (Acts 15:20; Rom. 2:22; 1 Cor. 8:4, 7; 10:19; 12:2; 1 Th. 1:9; Rev. 9:20). The gospel called for believers to make a clean break with pagan idols. Friberg on eidolon - strictly form, copy, figure; hence (1) an object resembling a person or animal and worshiped as a god idol, image (Rev 9.20 ); (2) idol, false god, with reference to demonic power involved in idol worship (1Co 10.19) (BORROW Analytical Lexicon of the Greek New Testament) Vine has an excellent practical note on idols - if we would enjoy the practical experience of being in the Father and Son, we must guard ourselves against the perils that arise from a world lying in the evil one. An idol is not only a heathen image; the literal significance of the word “idol” is “what is seen”; it signifies not only that which would engage the attention of the physical eyesight, to the detriment of the use of our spiritual faculties, but also any false conception which would engross the mind to the obscuring of the vision of faith. We are to guard ourselves against everything that would mar the spiritual life which Christ would live out in us, everything of self which would interrupt the power and effect of that life, every teaching which masquerades as truth, but which on spiritual examination is found to contain that which is contrary to Scripture, and therefore denies in any measure the attributes of God, the one God, Father, Son and Holy Spirit. (Vine's Expository Dictionary) EIDOLON - 11V - Acts 7:41; Acts 15:20; Rom. 2:22; 1 Co. 8:4; 1 Co. 8:7; 1 Co. 10:19; 1 Co. 12:2; 2 Co. 6:16; 1 Thess. 1:9; 1 Jn. 5:21; Rev. 9:20 Illustration of Idols - A Newsweek article many years ago (1/31/1983) told about how treasure hunters looking to make a huge profit were stealing rare idols from the Hopi reservation. The worst theft happened in 1978, when looters took four ancient stick figures representing the most sacred deities of the Hopi religion. “Without the idols, there could be no Hopi rituals,” the article stated, “and without the rituals, the tribe’s spiritual life was in danger of extinction.” A tribal leader explained that these ceremonies “bring blessings in rainfall, bountiful crops, good health, long life. That is being lost to us.” What a sad description of idolatry! You make up your own gods and then use them to get what you want. The problem is, these gods may be stolen and your way of life is destroyed. If it can be taken from you, it isn’t the true God! Make sure that even if you claim to follow Him as a born again Christian, you don’t fall into the idolatry of using Him to get what you want, or accepting the parts of Him that you like and rejecting the parts you don’t like. That is no different than pagan idolatry… Guard yourselves from idols!… Where are you most tempted to idolatry? How can you guard yourself against it? (Steven Cole) Related Resources: What is the definition of idolatry? 1 John 5:21 The Peril of Idolatry Why is idol worship such a powerful temptation? What is a graven image? What is the true meaning of the second commandment? Danny Akin - See Exalting Jesus in 1,2,3 John - Page 139 - In a letter to a man named George Ticknor dated November 25, 1817, Thomas Jefferson was critical of state legislatures for not “perceiv[ing] the important truths that knowledge is power, that knowledge is safety, and that knowledge is happiness.” One might challenge particulars of Jefferson’s statement, but there is a ring of truth in it to be sure. The apostle John certainly thought knowledge was important. He was vitally concerned that his “little children” (v. 21) know a number of things to be true because they had come to believe in Jesus as the Messiah, the Son of God. In fact, a quick survey of this five-chapter letter reveals at least the following things we can know: 1. We can know that we know God (1 John 2:3, 13, 14; 1 John 4:7). 2. We can know that we are in God (1 John 2:5). 3. We can know that it is the last hour (1 John 2:18). 4. We can know the truth (1 John 2:21; 1 John 3:19). 5. We can know that Jesus is righteous (1 John 2:29). 6. We can know that we will be like Jesus (1 John 3:2). 7. We can know that Jesus came to take away sins (1 John 3:5). 8. We can know that Jesus is sinless (1 John 3:5). 9. We can know that we have passed out of death into life (1 John 3:14). 10. We can know that no murderer has eternal life (1 John 3:15). 11. We can know love (1 John 3:16; 1 John 4:16). 12. We can know that God abides in us (1 John 3:24; 1 John 4:13). 13. We can know the Spirit of God (1 John 4:2). 14. We can know the Spirit of truth and the spirit of deception (1 John 4:6). 15. We can know that we love God’s children (1 John 5:2). 16. We can know that we have eternal life (1 John 5:13). 17. We can know that God answers prayer (1 John 5:15). 18. We can know that we will not practice sin (1 John 5:18). 19. We can know that we belong to God (1 John 5:19). 20. We can know that the Son of God has come (1 John 5:20). 21. We can know that the Son of God has given us understanding (1 John 5:20). 22. We can know Him who is true (1 John 5:20). It is clear from 1 John alone that the child of God can know and be certain of quite a lot! Why would John end his letter by writing, “Little children, keep yourselves from idols”? (1 Jn. 5:21). Certainly his words do not apply to us, do they? We don’t have false gods in our living rooms, do we? What exactly did John mean by “idols”? It’s unlikely he was talking about the gods of metal and stone so prevalent in his time. Those kinds of idols were not as great a temptation to the people he was writing to as they had been to their ancestors. An idol, however, can be any false idea about God or substitute for Him that turns us away from knowing His true character. John stated that Jesus Christ is the true God (v.20). To know Jesus is to know the Father. To be intimately related to His Son is to be forever related to the eternal God. It is possible for me to worship an idol I call “Jesus” that leads me away from Him. Perhaps my Jesus resembles a teddy bear that lulls me to sleep, or an indulgent father, or a Santa Claus who doesn’t take my sin seriously. Such misconceptions are not the Jesus of the Bible but an idol. That’s the reason John warned us to keep ourselves from idols. So often, Lord, in seeking You, My sin distorts and dims my view; Help me in prayer to see Your face And learn Your righteousness and grace. —Gustafson Vance Havner - If we are to love God with all our heart, soul and mind, and if an idol is something we love more than we love God or something we love too much, then we must get rid of our idols if we are to love God as we ought. Matthew