João 15
Kenneth Wuest · Citado em PreceptAustin
João 15
Wuest - Abide is one of John’s favorite words. The Greek word is menō. Its classical usage will throw light upon the way it is used in the NT. It meant “to stay, stand fast, abide, to stay at home, stay where one is, not stir, to remain as one was, to remain as before.” In the NT, meno means “to sojourn, to tarry, to dwell at one’s own house, to tarry as a guest, to lodge, to maintain unbroken fellowship with one, to adhere to his party, to be constantly present to help one, to put forth constant influence upon one.” “In the mystic phraseology of John, God is said to menō in Christ, i.e., to dwell as it were in Him, to be continually operative in Him by His divine influence and energy (Jn 14:10); Christians are said to menō in God, to be rooted as it were in Him, knit to Him by the Spirit they have received from Him (1Jn 2:6, 24, 27, 3:6); hence one is said to menō in Christ or in God, and conversely, Christ or God is said to menō in one (Jn 6:56, 15:4).” Thayer quotes Ruckert in the use of menō in the words “Something has established itself permanently within my soul, and always exerts its power in me. The word meno therefore has the ideas of “permanence of position, occupying a place as one’s dwelling place, holding and maintaining unbroken communion and fellowship with another.” (See John's uses below). The words “abide, dwell, tarry, continue, be present,” are the various translations in the AV Study these places where the word occurs, and obtain a comprehensive view of its usage. In John 15, the abiding of the Christian in Christ refers to his maintaining unbroken fellowship with Him. He makes his spiritual home in Christ. There is nothing between himself and his Saviour, no sin unjudged and not put away. He depends upon Him for spiritual life and vigor as the branch is dependent upon the vine. The abiding of Christ (Ed: And the Spirit of Christ = Ro 8:9) in the Christian is His permanent residence in Him and His supplying that Christian with the necessary spiritual energy to produce fruit in his life through the ministry of the Holy Spirit. (Word Studies from the Greek New Testament)
João 15
Wuest writes that "Agapao 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) Vine - Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1 John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Ro 5:8 (note). It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, cp. Deuteronomy 7:7, 8. Love had its perfect expression among men in the Lord Jesus Christ, 2Co 5:14; Ep 2:4 (note); Ep 3:19 (note); Ep 5:2 (note); Christian love is the fruit of His Spirit in the Christian, Galatians 5:22 (note). Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23; 15:10; 1Jn 2:5; 5:3; 2Jn 6. Self-will, that is, self-pleasing, is the negation of love to God. (Vine's Expository Dictionary of Old Testament and New Testament Words) AGAPAO IN JOHN'S WRITINGS - 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; Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9 Robert
João 15
Wuest comments that "The genius of the word has in it the idea of not merely choosing, but that of choosing out from a number. The adjective eklektos comes from eklegomai and is translated by the words “chosen” and “elect.” The elect are “the chosen-out ones.” (Ed: Cp Greek meaning of the word "church" = ekklesia from ek = out + kaleo = call = "called out ones") Divine election refers therefore to the act of God in which He chooses out certain from among mankind for salvation. This election does not imply the rejection of the rest, but is the outcome of the love of God lavished upon those chosen-out. Cremer says that “it is unwarranted to give special prominence either to the element of selection from among others, or to that of preference above others. The main import is that of appointment for a certain object or goal.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission)(Bolding added) Mal Couch on chose - there is no indication of any dislike towards those not chosen. It is not a rejection with disdain. The choice of Levi for the priesthood does not imply anything negative about the other tribes (ED: E.g. SEE Dt 18:5+ where same verb eklegomai is used and in same tense, voice, and mood as in Eph 1:4+ with God as the subject in both uses!) When speaking of election, the Bible never contrasts it with reprobation. It only ever speaks of the ones who are chosen. It does not speak of those not chosen. (Galatians & Ephesians) Eklego in Eph 1:4+ means to choose out for oneself, but not implying rejection of those not chosen. In the present passage this selection is the act of God by Himself choosing out from among mankind men and women for Himself. The aorist tense indicates a completed action by God in the past ("before the foundation of the world"). The middle voice is reflexive which signifies that God chose us by Himself and for Himself. In other words it was God's totally independent choice. Only a few translations pick up on this nuance. For example, Amplified has "Even as [in His love] He chose us [actually picked us out for Himself as His own]" and Wuest has "even as He selected us out for Himself in Him." The indicative mood is the mood of reality. This was an actual occurrence in eternity past. The real problem is not why He had not chosen some, but why He chose any. No wonder God is to be praised. -- Harold Hoehner Harold Hoehner - In the study of the word “to choose” several observations can be made. First, in most instances in the OT and NT, as it is here, God is the subject. Second, the subject did not choose in a vacuum but in the light of all known options. God chose “us” from the whole human race. Third, there is no indication of any dislike towards those not chosen. It is not a rejection with disdain. The choice of Levi for the priesthood does not imply anything negative about the other tribes. Furthermore, nowhere is election contrasted with reprobation. It speaks only of those who are chosen and nothing of those not chosen. Fourth, it is in the middle voice, as is in almost every instance, indicating a personal interest in the one chosen. Hence, God chose with great personal interest rather than a random impersonal choice. Fifth, the one who is chosen has no legal claim on the one who chooses. In fact, it is clear in Scripture that human beings come short of his glory and do not even seek him (Ro 3:10–11). God did not choose anyone because they were holy and thus had a legal claim to be chosen. On the contrary, all people are sinners and deserve rejection. There was no obligation on God’s part to choose anyone but He freely chose some and this is evidence of His great grace. The point is that if God had not taken the initiative, no one would have His everlasting presence and life. The real problem is not why He had not chosen some, but why He chose any. No wonder God is to be praised....This should comfort the believer, for he chose “us” from among the whole human race. Yet the chosen individuals are united with one another as a new family unit, the church, the body of Christ (2:11–3:13; 4:1–16; cf. Rom 8:29). (SEE Ephesians: An Exegetical Commentary - click top result for full page of commentary) Related Resources: Unconditional election - is it biblical? | GotQuestions.org What is the doctrine of election? | GotQuestions.org How can I know if I am one of the elect? | GotQuestions.org What is conditional election? | GotQuestions.org How are predestination and election connected with foreknowledge? PRODUCE THEN ASK. You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you.—John 15:16, NKJV God has already given you all that you need to produce, prosper and bear fruit. We produce little but ask for much. Yield fruit before you ask. In prayer, come with your hands filled with offering to give to the Lord. Cain came with less than his best and displeased God. Making prayer the showcase of your lack never motivates God to give. Prayer refuses to make lack an excuse for asking. My perspective often tells me I need more. God’s perspective always expects me to produce more. I pray to produce. I produce to invest. I invest or sow in order to see a harvest in God’s kingdom. Don’t pray for fruit. The fruit is your responsibility. It’s the result of your sowing, tending and harvesting. Ask for the seed that you sow to bring an increase. Man plants and waters but God gives the increase. (77 Irrefutable Truths of Prayer - Page 67) Andrew