1 João 5

Marvin Vincent · Citado em PreceptAustin

1 João 5:4

Vincent writes that kosmos is "The sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (Jn 7:7; 15:18; 17:9, 14; 1Co 1:20, 21; 2Co 7:10; Jas 4:4)." Arthur

1 João 5:5

1 João 5:6

Vincent - Water refers to Christ’s baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Mt. 3:15). Blood refers to His bloody death upon the Cross for the sin of the world.” John MacArthur (borrow) - Water and the blood constitute external, objective witnesses to who Jesus Christ is. They refer to Jesus' baptism (water) and death (blood). John combats the dualism of false teachers who asserted that "Christ-spirit" departed from the man Jesus just prior to His death on the cross Wycliffe Bible Commentary (online) has an excellent, succinct comment on water and blood - Water and blood. These have been interpreted to mean (1) the baptism and death of Christ; (2) the water and blood which flowed from Christ's side on the cross; (3) purification and redemption; and (4) the sacraments of baptism and the Lord's Supper. The last two interpretations are symbolical; and there is no call for such interpretations here because came is aorist, referring to actual event. The first two make the phrase refer to actual events in the Lord's life. The second is not to be preferred because the order of the words is reversed (cf. Jn 19:34). The first is the most satisfactory explanation. Christ came through (dia, "by means of") baptism, which marked him off and associated his ministry with righteousness; and through blood, his death, which paid the penalty for the sins of the world. His ministry was also exercised in (the second and third by in the verse) the sphere of what his baptism and his death stood for. The Holy Spirit continues to bear witness of this truth. Baptism and death were the two termini of our Lord's ministry. New Bible Commentary (borrow) agrees with Wycliffe - That Jesus came by water surely refers to his baptism, and likewise blood to his death. At his baptism he heard the heavenly voice and he solemnly entered his life's work. Some heretics apparently held that the divine Christ came on Jesus when he was baptized, but left him before his death. John contests this with his emphasis on blood: not by water only, but by water and blood. It was (and is) this that is the heart of the gospel. There were apparently no doubts about the water but the blood seems to have been the stumbling block; heretics evidently found it impossible to hold that the divine Christ could die. John brings out the fact that the water did not stand alone. The water and the blood go together. Further, it is the Spirit who testifies (the present tense points to a continuing activity). He has an excellent qualification for this for the Spirit is the truth (as is Jesus; Jn. 14:6). A T Robertson agrees "These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to His Messianic work by the coming of the Holy Spirit upon Him and by the Father’s audible witness, and because at the Cross His work reached its culmination (‘It is finished,’ Jesus said [See tetelestai - It is Finished! Paid in Full!]).” Luke seems to concur with Robertson's reasoning describing the beginning of Jesus' ministry -- "you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. “[You know of] Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and [how] He went about doing good, and healing all who were oppressed by the devil; for God was with Him." (Acts 10:37-38+) John

1 João 5:8

Vincent says that the three are in agreement (heis) signifies that “they converge upon the one truth, Jesus Christ, the Son of God, come in the flesh.” Henry Alford adds that the three witnesses "Concur in the one, contribute to one and the same result, namely, the truth that Jesus is the Christ, and that we have life in Him." Kistemaker - John writes that “the three are in agreement.” He means that all three witnesses say the same thing; before a court of law the factual evidence of Jesus’ baptism (water) and death (blood) is in complete agreement with the testimony of the Holy Spirit. A person cannot accept either one or two of the witnesses and omit the third. All three stand together. Many scholars suggest that the terms water and blood in verse 8 refer to the sacraments of baptism and the Lord’s Supper. However, the difficulty with this view is that the Spirit, whom John mentions first in rank, cannot become a third sacrament. Because John gives no indication that the phrase water and blood has a meaning different from that in verse 6, we do well to accept the same interpretation for 1Jn 5:6 and 1Jn 5:8. (Baker's NT Commentary) Stephen Smalley comments that John is “implying that the Spirit, water and blood converge on the same point, and work together toward the same result: that of establishing the truth that Jesus is Messiah and Son of God.” (Borrow 1,2,3 John page 282) As Hiebert says "The agreement of these three witnesses is in striking contrast to the response of the false witnesses at the trial of Jesus who could not agree in establishing a valid charge against Christ (Mt. 26:59-61; Mk 14:55-59). But these three witnesses unite in bearing a consistent witness “to the reality of God’s work in Christ by the Spirit, both in the believer and in the world; they declare jointly that through Jesus good is ultimately shown to be stronger than evil (cf. 1Jn 5:5). John Stott - The false witnesses at the trial of Jesus, seeking to discredit him, did not agree (Mark 14:56, 59); the true witnesses, however, the Spirit, the water and the blood, seeking to accredit him, are in perfect agreement. (Borrow The Letters of John page 182) Steven

1 João 5:9

Vincent adds that the "indicative mood (mood of reality) assumes such reception as a fact. If we receive, as we do." Lambano has a number of nuances but in the present context means to take to oneself someone's words, teaching, or testimony. In this passage lambano then means to receive, accept or come to believe a witness, accepting their testimony as authoritative, true and accurate. 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). Lambano is used only 3x in John's letter (1Jn 2:27, 1Jn 3:22, 1Jn 5:9) but over 40 times in his Gospel. His first use of lambano in the Gospel links receive with believe, John writing "But as many as received Him, to them He gave the right to become children of God, even to those who believe in [Note the belief is into, Gk = eis - see note on significance] His name." (Jn 1:12+) In John 13:20+ lambano is used four times and is tantamount to believe - "Truly, truly I say to you, he who receives whomever * I send receives Me; and he who receives Me receives Him who sent Me."

1 João 5:12

Vincent has an interesting thought on "has the life" in his comments on "have grief" in John 16:22 - This form of expression (Ed: "to have something") occurs frequently in the NT, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have grief (Jn 16:22) is more than to be sorrowful. In Mt. 17:20, Christ does not say if you believe, but if you have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (Jn 13:35; 1John 4:16); have peace (Jn 16:33); have trust (2Cor. 3:4); have boldness (Heb. 10:19; 1Jn 2:28). Adam

1 João 5:16

Vincent says: “describing the nature of the sin. The preposition unto (pros) signifies tendency toward, not necessarily involving death.” “He shall ask” is aiteō, in future tense, the imperative future. Vincent suggests: “In prayer. The future tense expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied.” “For it,” referring to “the sin unto death,” is ekeinos, the pronoun of the remote person or thing. Vincent says in this connection. “Note the sharp distinctness with which that terrible sin is thrown out by the pronoun of remote reference and its emphatic position in the sentence.” “Pray” is erōtaō, used of one on equal terms with another making request. Vincent suggests that “it may mark a request based upon fellowship with God through Christ, or it may hint at an element of presumption in a prayer for a sin unto death.” The present writer confesses his utter inability to understand this verse except that the sin unto death is the denial of the incarnation, and that it is committed by an unsaved person who professes to be a Christian. The rest of the verse is an enigma to him, and he will not attempt to offer even a suggestion as to its possible interpretation. (Word Studies from the Greek New Testament) Ask (154)(aiteo) means to ask for something or make petition. It can mean to ask with a sense of urgency and even to the point of demanding. For example, Thayer notes that the use of aiteo in 1Cor 1:22 conveys a stronger sense of demand. One gets that same sense of aiteo in Mt 27:20 (in fact NJB translates it "demand.") Aiteo is sometimes combined with other prayer words like proseuchomai (Mt 21:22, Col 1:9), so the idea of aiteo is to be asking for something while praying (proseuchomai). Of children of God asking their Father (Mt 6:8). In Mt 7:8-11 three of the uses (Mt 7:8-9, 11) of aiteo are in the present tense picturing continued asking. Of the sons of Zebedee making request (present tense) of Jesus (Mt 20:20) In Mt 5:42 commands His readers to be generous with those asking (may allude to begging; giving alms was viewed highly in the ancient world). The derivative noun aitema (155) is used in Php 4:6 and 1Jn 5:15 of requests, in the sense of a petition of men to God, both NT uses in the plural. In Lk 23:24 aitema is used more in the sense of a demand by the Jews to Pilate. Zodhiates - Ask, request, beg. The seeking by the inferior from the superior (Acts 12:20); by a beggar from the giver (Acts 3:2); by the child from the parent (Matt. 7:9); by man from God (Matt. 7:7; James 1:5; 1 John 3:22).(I) To ask, with the acc. of thing in pará (3844), from (with the gen. of person). (II) Generally (Matt. 5:42; 7:9, 10; Mark 6:22–25; Luke 11:9–13; 1 John 5:14–16; Sept.: Josh. 15:18; 19:50). Spoken in respect to God, to supplicate, to pray for (Matt. 6:8; 7:11; 18:19; James 1:5, 6). With the word Theós (2316), God, implied (Matt. 7:7, 8; Col. 1:9; James 4:2, 3; Sept.: Is. 7:11, 12). In His requests to the Father, the Lord never uses aitéō, to beg, but erōtáō, to ask as an equal of the Father on behalf of Himself or His disciples (John 14:16; 16:26; 17:9, 15, 20). (III) To ask or call for, require, demand (Luke 1:63; 12:48; 23:23; Acts 3:14; 25:15; 1 Pet. 3:15; Sept.: Job 6:22; Dan. 2:49). (IV) To desire (Acts 7:46; Sept.: 1 Kgs. 19:4; Eccl. 2:10; Deut. 14:26). (BORROW The Complete Word Study Dictionary: New Testament page 102 Webster on ask - To seek to obtain by making one’s wants known. To request; to seek to obtain by words; to petition; with of before the person to whom the request is made. Ask is not equivalent to demand, claim, and require, at least, in modern usage. Ask and request imply no right, but suppose the thing desired to be a favor. Aiteo - 70x in 67v - NAS Usage: ask(36), asked(16), asking(7), asks(7), beg(1), called(1), making a request(1), requesting(1). Matt. 5:42; Matt. 6:8; Matt. 7:7; Matt. 7:8; Matt. 7:9; Matt. 7:10; Matt. 7:11; Matt. 14:7; Matt. 18:19; Matt. 20:20; Matt. 20:22; Matt. 21:22; Matt. 27:20; Matt. 27:58; Mk. 6:22; Mk. 6:23; Mk. 6:24; Mk. 6:25; Mk. 10:35; Mk. 10:38; Mk. 11:24; Mk. 15:8; Mk. 15:43; Lk. 1:63; Lk. 6:30; Lk. 11:9; Lk. 11:10; Lk. 11:11; Lk. 11:12; Lk. 11:13; Lk. 12:48; Lk. 23:23; Lk. 23:25; Lk. 23:52; Jn. 4:9; Jn. 4:10; Jn. 11:22; Jn. 14:13; Jn. 14:14; Jn. 15:7; Jn. 15:16; Jn. 16:23; Jn. 16:24; Jn. 16:26; Acts 3:2; Acts 3:14; Acts 7:46; Acts 9:2; Acts 12:20; Acts 13:21; Acts 13:28; Acts 16:29; Acts 25:3; Acts 25:15; 1 Co. 1:22; Eph. 3:13; Eph. 3:20; Col. 1:9; Jas. 1:5; Jas. 1:6; Jas. 4:2; Jas. 4:3; 1 Pet. 3:15; 1 Jn. 3:22; 1 Jn. 5:14; 1 Jn. 5:15; 1 Jn. 5:16. Aiteo - 66v in the Septuagint - Ex 3:22; 11:2; 12:35; 22:14; Dt 10:12; 18:16; Josh 14:12; 15:18; 19:50; 21:42; Jdg 1:14; 5:25; 8:24, 26; 1Sa 1:17, 20, 27; 8:10; 12:17, 19; 2Sa 3:13; 12:20; 1Kgs 2:16, 20, 22; 3:5, 10f, 13; 10:13; 12:24; 19:4; 2Kgs 2:9f; 4:3, 28; 1Chr 4:10; 2Chr 1:7, 11; 9:12; 11:23; Ezra 6:9; 7:21; 8:22; Neh 13:6; Esther 8:12; Job 6:22, 25; Ps 2:8; 21:4; 27:4; 40:6; 78:18; 105:40; Prov 30:7; Eccl 2:10; Isa 7:11-12; 58:2; Lam 4:4; Dan 2:49; 6:7, 12f; Mic 7:3; Zech 10:1 Here are some representative uses of aiteo in the Septuagint… Ps 2:8 ‘Ask of Me, and I will surely give the nations as Thine inheritance, And the [very] ends of the earth as Thy possession. Ps 27:4 One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, To behold the beauty of the LORD, And to meditate in His temple. Aiteo and erotao are used in the same verse in Jn 16:23, John 16:26, 1Jn 5:16. "And in that day you will ask (erotao) Me no question. Truly, truly, I say to you, if you shall ask (aiteo) the Father for anything, He will give it to you in My name. (Jn 16:23) ""In that day you will ask (aiteo) in My name, and I do not say to you that I will request (erotao) the Father on your behalf; If anyone sees his brother committing a sin not leading to death, he shall ask (erotao) and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request (erotao) for this. Erotao suggests that the person making the petition is on a footing of equality or familiarity with the person he is petitioning and is the word that Jesus used when addressing God the Father. Aiteo is never used to describe Jesus' prayers to His Father. Aiteo means to ask for, with a claim on receipt of an answer. As noted aiteo more frequently suggests attitude of a suppliant, that is, of the 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). Trench's Synonyms - aiteo and erotao Aiteo and erotao are frequently translated as though they were synonymous. In numerous instances it is correct to translate either word by "to ask," though sometimes the translators of the Authorized Version marred the perspicuity of their work by not varying their words where the original indicates a difference. For example, obliterating the distinction between aitein and erotan in John 16:23 might easily suggest a wrong interpretation of the verse as though its two clauses were closely related and directly antithetical, which is not the case. Our English version reads: "In that day you will ask Me nothing [eme ouk erotesete ouden]. Most assuredly, I say to you, whatever you ask [hora an aitesete] the Father in my name He will give you." All competent scholars agree that the "you will ask" in the first half of the verse has nothing to do with the "you ask" in the second. In the first half Christ is referring back to the ethelon auton erotan of John 16:19 to the questions the disciples wanted to ask him, the perplexities they wanted him to resolve if only they dared to ask. "In that day," he would say, "in the day of my seeing you again I will by the Spirit so teach you all things that you will be no longer perplexed, no longer wishing to ask me questions [cf. John 21:12], if only you might venture to do so." Thus Lampe well stated: It is a new promise for the fullest light of understanding, by which the situation in the New Testament must be properly illuminated. For as an inquiry presupposes ignorance, so the person who no more asks questions believes that he has been fully taught, and he agrees to a teaching as completely explained and understood. This verse does not draw a contrast between asking the Son, which will cease, and asking the Father, which will begin. The first half of the verse closes the declaration of one blessing: from now on the Spirit will teach them so that they will have nothing further to inquire; the second half of the verse begins the declaration of a new blessing: whatever they seek from the Father in the Son's name, he will give to them. No one would say that this is the impression conveyed by the English text. The distinction between aiteo and erotao is as follows. Aiteo is the more submissive and suppliant term. It is consistently used to refer to an inferior's seeking something from a superior (Acts 12:20), of a beggar's seeking alms from a potential donor (Acts 3:2), of a child's seeking something from a parent (Lamentations 4:4; Matthew 7:9; Luke 6:11), of a subject's seeking something from a ruler (Ezra 8:22), and of a man's seeking something from God. In classical Greek, erotao never means "to ask" but only "to interrogate," or "to inquire." Like rogare (inquire), erotao implies an equality between the one who asks and the one who is askedas a king with another king (Luke 14:32) or if not equality, then a familiarity that lends authority to the request. It is noteworthy that Jesus never used aitein or aiteisthai to refer to himself when speaking to God on behalf of his disciples, for his is not the petition of the creature to the Creator but the request of the Son to the Father. Jesus' consciousness of his equal dignity and prevailing intercession appears whenever he asks (or declares that he will ask) anything of the Father, because he always uses eroto or eroteso, an asking on equal terms (John 14:16; John 16:26; John 17:9; John 17:15; John 17:20), and never aiteo or aiteso. Martha, on the contrary, by ascribing aiteisthai to Jesus, recognized him as no more than a prophet and thus revealed her poor conception of him. Erotan, the term of authority, is proper for Christ but not for his creatures to use. In fact, in the New Testament erotan is never used to refer to a man's prayer to God. The only passage that seems to contradict this assertion is 1 John 5:16, a difficult verse. Whatever solution is accepted will not be a true exception to the rule, and perhaps, in the substitution of erotese for the aitesei of the earlier clause of the verse, will rather confirm it. (Trench's Synonyms) Brother (80)(adelphos from a = denotes unity + delphus = a womb) means brother or near kinsman. "Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mt. 1:2; Lk 3:1, 19; 6:14); members of the same tribe, countrymen, and so forth (Acts 3:22; 7:23; Ro 9:3)." (Zodhiates) Figuratively, adelphos describes members of the Christian community, spiritual brother, fellow Christian, fellow believer (Ro 8.29). Jews used adelphos to describe fellow countrymen (Acts 3:22). One of the same nature, a fellow man was regarded as a brother (Mt. 5:22–24, 47). Adelphós also came to designate a fellowship of love equivalent to or bringing with it a community of life (Matt. 12:50; Mark 3:35; 10:29, 30; Acts 12:17). In this manner Jesus speaks of His brethren (Mt. 25:40; 28:10; John 20:17; Rom. 8:29; Heb. 2:11, 17). The members of the same Christian community are called brothers (Jn 21:23; Acts 9:30; Rom. 16:14; 1 Cor. 7:12). W E Vine summarizes adelphos - (1) male children of the same parents, Mt, 1:2; 14:3; Jn 1:41 (2) male descendants of the same parents, Acts 7:23, 26; Heb 7:5; (3) male children of the same mother, Mt 13:55; 1Cor 9:5; Gal. 1:19; (4) people of the same nationality, Acts 3:17, 22; Ro 9:3. With “men” (aner, “male”), prefixed, it is used in addresses only, Acts 2:29, 37, etc.; (5) any man, a neighbor, Lk 10:29; Mt. 5:22; 7:3; (6) persons united by a common interest, Mt. 5:47; (7) persons united by a common calling, Rev. 22:9; (8) mankind, Mt. 25:40; Heb 2:17; (9) the disciples, and so, by implication, all believers, Mt. 28:10; John 20:17; (10) believers, apart from sex, Mt 23:8; Acts 1:15; Ro 1:13; 1Th 1:4; Rev. 19:10 (the word “sisters” is used of believers, only in 1 Tim. 5:2); (11) believers, with aner, “male,” prefixed, and with “or sister” added, 1Cor 7:14 (RV), 15; Jas. 2:15, male as distinct from female, Acts 1:16; 15:7, 13, but not Acts 6:3. (Vine's Expository Dictionary) TDNT - 1. Physical Brotherhood. There are references to the physical brothers of Judah in Mt. 1:2, to brothers among the disciples in Mk. 1:16, 19, to the brother of Mary and Martha in Jn. 11:2ff., to Paul’s sister in Acts 23:16, to brothers of Jesus in Mk. 3:31ff., and to various other brothers, e.g., in Mk. 12:19–20; Lk. 15:27; Lk. 16:28; Lk. 12:13; and Mk. 10:29–30. 2. Spiritual Brotherhood. adelphós also refers to fellow believers some 30 times in Acts and 130 in Paul. This usage has an OT and Jewish basis (cf. Acts 3:22; Mt. 5:22–23; Acts 2:29; 3:17, etc.). Jesus uses the term in Mt. 23:8; 25:40. Christians are his brethren (Rom. 8:29) and are to love one another as such (1 Jn. 2–3). adelphótēs denotes the brotherhood (1Pet. 2:17) and means brotherly disposition in Hermas (Mandates 8.10). (BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume) Sin (266)(hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Death (2288)(thanatos) is a permanent cessation of all vital functions and thus is the end of life on earth (as we know it). The separation of the soul from the body and the end of earthly life. Spiritual death is separation from the life of God forever by dying without being born again. The first use in the Septuagint is in a well known promise from God "you shall surely die (Lxx = thanatos apothnesko).” (Ge 2:17) followed by the second use in the deceptive lie by Satan “You surely shall not die (thanatos apothnesko)!" (Ge 3:4) Death is natural to humanity as part of the created world. Death is a result of Adam’s sin (Ro 5:12). Death is universal - no one can escape it. Friberg has a simple summary of thanatos - (1) physically, as the separation of soul from body (physical) death (Jn 11.13); (2) as a legal technical term, of capital punishment (physical) death (Mt 26.66); (3) spiritually, as the separation of soul from God (spiritual) death (Jn 5.24; Jas 1.15), opposite zoe (life); (4) spiritually, as the separation of soul from spirit or from the possibility of knowing God, as the result of judgment (eternal) death (Ro 1.32); called second death in Rev 2.11; 20.6; (5) by metonymy deadly disease, pestilence (Rev 6.8) (Borrow Analytical Lexicon of the Greek New Testament) Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36+). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life). 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 Request (2065)(erotao from éromai = ask) means (1) to ask for information, to put a query to someone, to ask for, usually with an implication of an underlying question (Lk 9:45, 22:68, Jn 1:25, 8:7, 9:21, 16:19; of disciples requesting or urging Jesus to eat Jn 4:31). To interrogate, to inquire (Mt 16:13, Jn 1:19, 16:5) The other major sense of erotao is (2) to ask for something in the sense of to request, to beg, to urge (Jn 4:40; 19:31, Lk 14:32, Acts 3:3). Of the rich man begging Abraham in Hades (Lk 16:27, cp similar sense of begging by the man whose son was at the point of death = Jn 4:47). In Acts 16:39 Acts 16:39 they kept begging" (Imperfect tense - over and over).

1 João 5:18

Vincent on touch - Both this verb (hapto) and thiggano (Col. 2:21; Heb. 11:28; 12:20) express a touch which exerts a modifying influence upon the object, though thiggano indicates rather a superficial touch… The idea here is layeth not hold of him. Vincent on hapto used in John 20:17 ("Stop clinging [present imperative] to Me") The verb, primarily, means to fasten to. Hence it implies here, not a mere momentary touch, but a clinging to. Mary thought that the old relations between her Lord and herself were to be renewed; that the old intercourse, by means of sight, sound, and touch, would go on as before. Christ says, “the time for this kind of intercourse is over. Henceforth your communion with me will be by faith through the Spirit. This communion will become possible through my ascending to the Father.” Hapto - 39x in 37v - NAS Usage: clinging(1), handle(1), kindled(1), light(1), lighting(2), touch(13), touched(19), touching(1). Matthew 8:3 Jesus stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. 15 He touched her hand, and the fever left her; and she got up and waited on Him. Matthew 9:20 And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; 21 for she was saying to herself, "If I only touch His garment, I will get well." 29 Then He touched their eyes, saying, "It shall be done to you according to your faith." Matthew 14:36 and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured. Matthew 17:7 And Jesus came to them and touched them and said, "Get up, and do not be afraid." Matthew 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him. Mark 1:41 Moved with compassion, Jesus stretched out His hand and touched him, and said to him, "I am willing; be cleansed." Mark 3:10 for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Mark 5:27 after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28 For she thought, "If I just touch His garments, I will get well." 30 Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" 31 And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" Mark 6:56 Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. Mark 7:33 Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue with the saliva; Mark 8:22 And they came to Bethsaida. And they brought a blind man to Jesus and implored Him to touch him. Mark 10:13 And they were bringing children to Him so that He might touch them; but the disciples rebuked them. Luke 5:13 And He stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him. Luke 6:19 And all the people were trying to touch Him, for power was coming from Him and healing them all. Luke 7:14 And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" 39 Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." Luke 8:16 "Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. 44 came up behind Him and touched the fringe of His cloak, and immediately her hemorrhage stopped. 45 And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the people are crowding and pressing in on You." 46 But Jesus said, "Someone did touch Me, for I was aware that power had gone out of Me." 47 When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. Luke 11:33 "No one, after lighting a lamp, puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light. Luke 15:8 "Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? Luke 18:15 And they were bringing even their babies to Him so that He would touch them, but when the disciples saw it, they began rebuking them. Luke 22:51 But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him. John 20:17 Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'" Acts 28:2 The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. 1 Corinthians 7:1 Now concerning the things about which you wrote, it is good for a man not to touch a woman. 2 Corinthians 6:17 (quoting Isa 52:11) "Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE," says the Lord. "AND DO NOT TOUCH (present imperative) WHAT IS UNCLEAN; And I will welcome you. Colossians 2:21 "Do not handle, do not taste, do not touch!" 1 John 5:18 We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him. Hapto - 103 verses in the Septuagint - Ge 3:3; 20:4, 6; 26:11; 32:25, 32; Exod 19:12f; 29:37; 30:29; Lev 5:2f; 6:18, 27; 7:19, 21; 11:8, 24, 26f, 31, 36, 39; 12:4; 15:5, 7, 10ff, 19, 21ff, 27; 22:4ff; Num 3:10, 38; 4:15; 16:26; 17:13; 19:11, 13, 16, 18, 21f; 31:19; Deut 14:8; Josh 9:19; Judg 6:21; Ruth 2:9; 1 Sam 6:9; 10:26; 2 Sam 5:8; 14:10; 1 Kgs 6:27; 19:5, 7; 2 Kgs 13:21; 15:5; 1 Chr 16:22; 2 Chr 3:11f; Job 1:11f, 19; 2:5; 4:5; 5:19; 19:21; 20:6; 31:7; Ps 104:32; 105:15; 144:5; Prov 6:29; 9:17; Isa 6:7; 52:11; Jer 1:9; 4:10, 18; 12:14; 48:32; Lam 4:14f; Ezek 17:10; 41:6; 42:14; Dan 3:27; 4:22; 8:5, 18; 9:21; 10:10, 16, 18; Mic 1:9; Hag 2:12f; Zech 2:8 Warren Wiersbe gives a practical comment on 1Jn 5:18 asking "how does a believer keep from sinning? 1 John 5:18 gives the answer: Jesus Christ keeps the believer so that the enemy cannot get his hands on him. “He [Christ] who was born of God keeps him [the believer] and the evil one does not touch him” (NASB). The Authorized Version here gives the impression that a believer keeps himself from sin, but this is not what the verse says. Of course, it is true that a Christian must keep himself in the love of God (Jude 21); but it is not true that a Christian must depend on himself to overcome Satan. (See "Paradoxical Principle of 100% Dependent and 100% Responsible") Peter’s experience with Satan helps us to understand this truth. “Simon, Simon,” said Jesus, “behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22:31–32+). To begin with, Satan cannot touch any believer without God’s permission. Satan wanted to sift all the disciples, and Jesus gave him permission. But Jesus prayed especially for Peter, and His prayer was answered. Peter’s faith did not ultimately fail, even though his courage failed. Peter was restored and became a mighty and effective soul-winner. Whenever Satan attacks us, we can be sure that God gave him permission. And if God gave him permission He will also give us power to overcome, because God will never permit us to be tested above our strength (1 Cor. 10:13). One of the characteristics of “spiritual young men” is their ability to overcome the evil one (1 John 2:13–14). Their secret? “The word of God abides in you” (1 John 2:14). Part of the armor of God is the sword of the Spirit (Eph. 6:17), and this sword overcomes Satan. When a believer sins, he can confess his sin and be forgiven (1 John 1:9). But a believer dare not play with sin, because sin is lawlessness (1 John 3:4, where “transgression of the Law” means “lawlessness”). A person who practices sin proves that he belongs to Satan (1 John 3:7–10). Furthermore, God warns that sin can lead to physical death! (Bible Exposition Commentary) This is the last use of born of God in 1 John. Here is a list of 13 evidences that one has truly been born of God (from Daniel Akin)... 1. Those who are born of God keep His commands (1Jn 2:3–4; 3:24). 2. Those who are born of God walk in the same way Christ walked (1Jn 2:5–6). 3. Those who are born of God are lovers not haters (1Jn 2:9; 1Jn 3:14; 1Jn 4:7–8, 20). 4. Those who are born of God love the Father not the world (1Jn 2:15). 5. Those who are born of God confess the Son and have Him (1Jn 2:23; 1Jn 4:15; 1Jn 5:12). 6. Those who are born of God do what is right (1Jn 2:29). 7. Those who are born of God do not continually practice sin (1Jn 3:6, 9–10; 1Jn 5:18). 8. Those who are born of God have the Holy Spirit (1Jn 3:24; 1Jn 4:13). 9. Those who are born of God listen to the Word (1Jn 4:6). 10. Those who are born of God believe Jesus is the Messiah (1Jn 5:1). 11. Those who are born of God overcome the world (1Jn 5:4). 12. Those who are born of God believe Jesus is the Son of God (1Jn 5:4–5). 13. Those who are born of God know that Jesus protects them from the evil one (1Jn 5:18). THOUGHT - As you read through this list, do you have confidence or doubt regarding whether you are truly born again? This question is not meant to be judgmental but actually encouraging as you read through the list. Some of the evidences may not be as strong and clear as others, but keep in mind the critical principle that we are speaking not about perfection (that will be in glory but not before), but about the general direction of our life. Lehman Strauss - (1 John 5:18) The Christian is in view here, the one who has been begotten by the divine operation of the Holy Spirit. It is the born-again one that “sinneth not.” The verb is in the present continuous tense, and it does not refer to the committing of an act of sin but rather a continuous course of sin. The person referred to is the one who “was begotten,” “not the well-meaning, not the hard-trier, not the newleafer, but the really regenerate one,” as stated by the late Guy King. Such an one will not pursue the habit of sinning. There may be the isolated or occasional act of sin, but not the course of life we lived when we “walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Ephesians 2:2). The Christian may at sometime commit sin, but he will not continue on in it. Why? First, because he has been begotten [born] of God. Secondly, he “keepeth himself,” not in the sense of preserving or maintaining his salvation through his own strength, but rather “to take care of, to watch over, to guard.” Our Lord said, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matthew 26:41). “Endeavouring to keep [guard] the unity of the Spirit in the bond of peace” (Ephesians 4:3). The true child of God will go all out to prevent sins from getting into his life. (Borrow The Epistles of John : Strauss, Lehman - devotional commentary) 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) JOHN PIPER SUMMARIZES JOHN'S EVIDENCES 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. 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 2:5-6+: “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 3:9-10+: “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. 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.” (ED: IF ONE IS BORN AGAIN, HE IS NOT SINLESS, BUT HE DOES SIN LESS!) 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) Related Resources: How can I have assurance of my salvation? | GotQuestions.org What are some Bible verses about assurance? | GotQuestions.org How can I stop questioning my salvation? | GotQuestions.org How can I know if I am saved? If you doubt your salvation, does that mean you are not truly saved? What if I don’t feel saved? Can a person believe in some sense but not be saved? Does it matter if I can’t remember precisely when I was saved? 1 John 5:17 Commentary <> 1 John 5:19 Commentary

1 João 5:19

Vincent on lies - "The word is stronger than esti, ‘is,’ indicating the passive, unprogressive state in the sphere of Satan’s influence." Friberg - lie, recline; (1) literally, spatially and predominately as the result of being placed or set; (a) lie in or on something (Lk 2.12); (b) of things being situated somewhere stand, set (Mt 5.14); (c) of storage of goods be laid up, be in store (Lk 12.19); (2) figuratively; (a) of persons be appointed, be set, be destined ( Lk 2.34); (b) as a legal technical term be laid down, exist, be valid (1Ti 1.9); (c) as being in a certain state or condition be, find oneself (in), lie (in the power of) (1Jn 5.19) (Borrow Analytical Lexicon of the Greek New Testament) Evil (wicked) (4190)(poneros from poneo = work or toil,

1 João 5:20

Vincent says the idea is that we might "Apprehend progressively." Vine explains that know is ginosko "which stresses the appropriation of knowledge rather than the possession of it (eido/oida); the present tense, too, conveys the thought of a continuous process of getting to know God. The same construction and thought are expressed in Christ’s prayer in John 17:3 (see below). This power and process of the knowledge of God through the understanding given to us, is set in contrast to the darkness of the world (1Jn 5:19+; cp. Eph. 4:18+), and in contrast to the claims of the Gnostics, who regarded the Christian faith as merely an effort to communicate with the infinite. The believer is not groping in the dark." Jackman points out, “Understanding Christian truth is not a matter of mastering doctrinal formulations, important though they are, or of grasping philosophical ideas like those the Gnostics propagated; but of meeting, knowing and submitting to the person who is truth, ‘so that we may know Him Who is true.’ (The Message of John's Letters) Compare Jesus prayer request to His Father “And this is eternal life, that they may know (ginosko in the present tense = that we may know the Father personally and continue growing in that knowledge) Thee, the only true God, and Jesus Christ whom Thou hast sent." (John 17:3) Robertson on Him Who is true - "That is, God." Hiebert adds "It designates Him as the God Who is genuine or real as opposed to the counterfeit gods of the heretics." This is the true God (“the true or real one”) - To Whom does "this" (houtos) refer? This could refer to either God the Father or Jesus (see explanation of NET Note below). Vincent favors "God the Father. Many, however, refer it to the Son."

1 João 5:21

Vincent adds that the command, however, has apparently the wider Pauline sense, to guard against everything which occupies the place of God." I tend to agree with Vincent because in 21st century America there are idols literally everywhere! And they all would seek to steal our allegiance to God!) An idol is anything that takes the rightful place of God in your life... At the root of all of these is the idol of self. Steven