1 João 2
William Barclay · Citado em PreceptAustin
1 João 2:1-6
Barclay - John goes on to say that Jesus is the propitiation for our sins. The word is hilasmos. This is a more difficult picture for us fully to grasp. The picture of the advocate is universal for all men have experience of a friend coming to their aid; but the picture in propitiation is from sacrifice and is more natural to the Jewish mind than to ours. To understand it we must get at the basic ideas behind it. The great aim of all religion is fellowship with God, to know him as friend and to enter with joy, and not fear, into his presence. It therefore follows that the supreme problem of religion is sin, for it is sin that interrupts fellowship with God. It is to meet that problem that all sacrifice arises. By sacrifice fellowship with God is restored. So the Jews offered, night and morning, the sin-offering in the Temple. That was the offering, not for any particular sin but for man as a sinner; and so long as the Temple lasted it was made to God in the morning and in the evening. The Jews also offered their trespass-offerings to God; these were the offerings for particular sins. The Jews had their Day, of Atonement, whose ritual was designed to atone for all sins, known and unknown. It is with that background that we must come at this picture of propitiation. (Click to read Barclay's lengthy discussion under the title "JESUS CHRIST, THE PROPITIATION") Related Resources: Why would the aroma of a sacrifice be important to God? Dictionary of Biblical Imagery discussion of imagery associated with Atonement. Mercy Seat, Propitiation (2435) hilasterion What is the mercy seat? | GotQuestions.org Make propitiation (be merciful) (2433) hilaskomai Propitiation - See Atonement - Baker's Evangelical Dictionary of Biblical Theology Bridgeway Bible Dictionary Propitiation Baker Evangelical Dictionary Propitiation Charles Buck Dictionary Propitiation Easton's Bible Dictionary Propitiation Fausset Bible Dictionary Propitiation Holman Bible Dictionary Expiation, Propitiation Propitiation Hastings' Dictionary of the Bible Propitiation Hastings' Dictionary of the NT Propitiation (2) Propitiation Hawker's Poor Man's Dictionary Propitiation Watson's Theological Dictionary Propitiation International Standard Bible Encyclopedia Propitiation McClintock and Strong's Bible Encyclopedia Propitiation 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) and to miss God's mark as an archer misses the “bull’s eye” is ultimately to miss the true purpose and end of our lives which is the Triune God Himself. Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia is a departure from God's holy, perfect standard of what is right in word or deed (righteous).As Martin Luther put it "Sin is essentially a departure from God." Observe that those that "practice [present tense = continually, as their lifestyle, as the general "direction" of their life] lawlessness" which 1Jn 3:4 defines as sin!). It is important to distinguish two aspects of sin, one being a description of our sin nature and the other being the sins committed under the domination and direction of our sin nature. In other words, Sin (see Sin = Principle) is personified as a king, a master or monarch in Paul's writings (eg, Ro 6:12, 13, 14+) and you can mark it down that Sin always ruins where it reigns! Hamartia is a deviation from God's truth or His moral rectitude (righteousness). It is a deviation from the straight line, marked off by the "plumb line" of God's perfect, pure Word. As someone has well said ultimately sin is man's (foolish) declaration of independence of God, of the "apostasy" of the creature from his Creator! Woe! Hamartia is what happens when we err (err is from Latin errare = to wander!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct. HAMARTIA IN JOHN'S WRITINGS - Jn. 1:29; Jn. 8:21; Jn. 8:24; Jn. 8:34; Jn. 8:46; Jn. 9:34; Jn. 9:41; Jn. 15:22; Jn. 15:24; Jn. 16:8; Jn. 16:9; Jn. 19:11; Jn. 20:23; 1 Jn. 1:7; 1 Jn. 1:8; 1 Jn. 1:9; 1 Jn. 2:2; 1 Jn. 2:12; 1 Jn. 3:4; 1 Jn. 3:5; 1 Jn. 3:8; 1 Jn. 3:9; 1 Jn. 4:10; 1 Jn. 5:16; 1 Jn. 5:17; Rev. 1:5; Rev. 18:4; Rev. 18:5 John Blanchard aptly describes sin as that which "defiles man and defies God" or as he states in another way "Sin is moral mutiny by man". The Puritan John Bunyan minced no words when he defined sin as "the dare of God's justice, the rape of His mercy, the jeer of His patience, the slight of His power and the contempt of His love." Calvin echoed Bunyan declaring that "All wickedness flows from a disregard of God. Tozer stated that "The essence of sin is rebellion against divine authority. F F Bruce described sin when he wrote that "There is something in man—even regenerate man—which objects to God and seeks to be independent of Him. Spurgeon on sin... Sin drives men mad. Against their reason, against their best interests, they follow after that which they know will destroy them. It is not the nature of sin to remain in a fixed state. Like decaying fruit, it grows more rotten. The man who is bad today will be worse tomorrow. Sin is a thief. It will rob your soul of its life. It will rob God of his glory. Sin is a murderer. It stabbed our father Adam. It slew our purity. Sin is a traitor. It rebels against the king of heaven and earth. QUESTION - What is propitiation? ANSWER - The word propitiation carries the basic idea of appeasement or satisfaction, specifically toward God. Propitiation is a two-part act that involves appeasing the wrath of an offended person and being reconciled to him. The necessity of appeasing God is something many religions have in common. In ancient pagan religions, as well as in many religions today, the idea is taught that man appeases God by offering various gifts or sacrifices. However, the Bible teaches that God Himself has provided the only means through which His wrath can be appeased and sinful man can be reconciled to Him. In the New Testament, the act of propitiation always refers to the work of God and not the sacrifices or gifts offered by man. The reason for this is that man is totally incapable of satisfying God’s justice except by spending eternity in hell. There is no service, sacrifice, or gift that man can offer that will appease the holy wrath of God or satisfy His perfect justice. The only satisfaction, or propitiation, that could be acceptable to God and that could reconcile man to Him had to be made by God. For this reason God the Son, Jesus Christ, came into the world in human flesh to be the perfect sacrifice for sin and make atonement or “propitiation for the sins of the people” (Hebrews 2:17). The word propitiation is used in several verses to explain what Jesus accomplished through His death on the cross. For example, in Romans 3:24-25 believers in Christ have been “justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.” These verses are a key point in Paul’s argument in the book of Romans and are really at the heart of the gospel message. In the first three chapters of Romans, Paul makes the argument that everyone, Jew and Gentile alike, is under the condemnation of God and deserving of His wrath (Romans 1:18). Everyone has sinned and fallen short of the glory of God (Romans 3:23). All of us deserve His wrath and punishment. God in His infinite grace and mercy has provided a way that His wrath can be appeased and we can be reconciled to Him. That way is through the sacrificial death of His Son, Jesus Christ, as the payment for sins. It is through faith in Jesus Christ as God’s perfect sacrifice that we can be reconciled to God. It is only because of Christ’s death on the cross and His resurrection on the third day that a lost sinner deserving of hell can be reconciled to a holy God. The wonderful truth of the gospel is that Christians are saved from God’s wrath and reconciled to God not because “we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). The only way for God’s wrath against sinful man to be appeased and for us to be reconciled to God is through Jesus Christ. There is no other way. This truth is also communicated in 1 John 2:2, “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” An important part of Christ’s saving work is deliverance from God’s wrath; Jesus’ propitiation on the cross is the only thing that can turn away God’s divine condemnation of sin. Those who reject Christ as their Savior and refuse to believe in Him have no hope of salvation. They can only look forward to facing the wrath of God that they have stored up for the coming day of judgment (Romans 2:5). There is no other propitiation or sacrifice that can be made for their sins.GotQuestions.org COMMENTS ON EXTENT OF ATONEMENT Gotquestions on extent of atonement - Unless one is a universalist and believes that everyone will ultimately be saved, a Christian must hold to some form of a limited atonement. The key area of disagreement is over who limits that atonement—God or man? Those wishing to hold to a God-limited atonement must answer the biblical arguments put forth by those holding to a human-limited atonement and also explain how God can be described in Scripture as being all-loving and yet not have His Son die for everyone. Henry Morris holds to the following view on the atonement "The value of Christ's blood was infinite, sufficient to cover all the sins of all the men and women of every age of history. The fact that it is efficacious unto eternal salvation only for the elect (a term that includes all and only those who believe on Him) is no argument that its value was thereby limited. (Defender's Study Bible Notes) W A Criswell who holds to unlimited atonement writes that "The universal extent of the atonement of Christ is nowhere clearer than here (1Jn 2:2, cf. John 1:29), but this does not guarantee that everyone's sin is automatically forgiven. Christ's work applies only to those who believe in Him (cf. 1Jn 4:15; John 5:24). ESV Study Bible - For the sins of the whole world does not mean that every person will be saved, for John is clear that forgiveness of sins comes only to those who repent and believe the gospel (see 2:4, 23; 3:10; 5:12; cf. John 3:18; 5:24). But Jesus’ sacrifice is offered and made available to everyone in “the whole world,” not just to John and his current readers. Bob Utley on “for our sins; and not ours only, but also for those of the whole world” This refers to unlimited atonement (cf. 4:14; John 1:29; 3:16, 17; Rom. 5:18; Titus 2:11; Heb. 2:9; 7:25). Jesus died for the sin and sins of the whole world (cf. Gen. 3:15). However, humans must respond and continue to respond by faith, repentance, obedience and perseverance! I Howard Marshall - (see The Epistles of John - Page 119) John rules out the thought that the death of Jesus is of limited efficacy; the possibility of forgiveness is cosmic and universal. As usual, Charles Wesley has caught the thought admirably: The world He suffered to redeem; For all He hath the atonement made; For those that will not come to Him The ransom of His life was paid. Middletown Bible Church has an article in support of unlimited atonement. (Reformed Theology, Limited Atonement) writing that "Other notable conservative evangelicals (John MacArthur [Doctrine of Actual Atonement; The Atonement-Real or Potential], John Piper [Limited Atonement he refers to as "Definite Atonement'], Wayne Grudem [Limited Atonement he refers to as "Particular Redemption" go to page 517 Systematic Theology) hold to what is called limited atonement. Clearly this is a controversial, potentially divisive doctrine. I have studied this topic and must confess that I have previously favored the unlimited atonement view, but I can see the logic of the arguments posited to support the limited atonement view. With that said, I am still uncertain but further discussion is beyond the scope of this short note. Dr Wayne Grudem (who favors limited atonement) gives us a balanced summary of the two views of the extent of atonement (consult his book for the pros and cons of both views) One of the differences between Reformed theologians and other Catholic and Protestant theologians has been the question of the extent of the atonement. The question may be put this way: when Christ died on the cross, did he pay for the sins of the entire human race or only for the sins of those who he knew would ultimately be saved? Non-Reformed people argue that the gospel offer in Scripture is repeatedly made to all people, and for this offer to be genuine, the payment for sins must have already been made and must be actually available for all people. They also say that if the people whose sins Christ paid for are limited, then the free offer of the gospel also is limited, and the offer of the gospel cannot be made to all mankind without exception. On the other hand, Reformed people argue that if Christ’s death actually paid for the sins of every person who ever lived, then there is no penalty left for anyone to pay, and it necessarily follows that all people will be saved, without exception (Systematic Theology - scroll down to page 517) While the Doctrine of the Atonement (limited or unlimited) will likely continue to be disputed among Biblically sound believers (and especially theologians) on both sides until Jesus returns, Grudem does us a service by emphasizing the points regarding the Atonement on which we can all agree... 1. Not all will be saved. 2. A free offer of the Gospel can rightly be made to every person ever born. It is completely true that “whoever will” may come to Christ for salvation, and no one who comes to Him will be turned away. This free offer of the Gospel is extended in good faith to every person. 3. All agree that Christ’s death in itself, because He is the infinite Son of God, has infinite merit and is in itself sufficient to pay the penalty of the sins of as many or as few as the Father and the Son decreed. The question is not about the intrinsic merits of Christ’s sufferings and death, but about the number of people for whom the Father and the Son thought Christ’s death to be sufficient payment at the time Christ died. (Systematic Theology page 520) QUESTION - Is the atonement of Christ unlimited? | GotQuestions.org ANSWER - The Bible has much to say on the atonement of Christ. The question is whether His sacrifice provided limited or unlimited atonement. The word atonement means “satisfaction or reparation for a wrong or injury; amends.” The doctrine of unlimited atonement states that Christ died for all people, whether or not they would ever believe in Him. When applied to Jesus’ finished work on the cross, atonement concerns the reconciliation of God and humankind, as accomplished through the suffering and death of Christ. Paul highlights the atoning work of Jesus when he says, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!” (Romans 5:8–10). How this reparation of wrongs or reconciliation was accomplished and what was involved in the act, has been debated by theologians for centuries. There are at least nine different positions on the atonement of Christ, ranging anywhere from the atonement being merely a positive example for us (the Moral Example theory) to its being a judicial, substitutionary act (the Penal Substitution theory). But perhaps the most controversial debate concerning the atonement of Jesus centers on what is referred to as “limited” or “definite” atonement. One theological camp (comprised primarily of those holding to Arminianism and Wesleyanism) believes that Christ died on the cross for everyone who will ever live. The other theological camp—made up of Reformed thinkers, who are often called “Calvinists” after the Reformer John Calvin—say that Jesus only died for those whom the Father chose from the foundation of the world to be saved. This group of redeemed individuals is often referred to as the “elect” or the “chosen” of God. Which position is correct? Did Jesus die for everyone in the world or only a select group of individuals? Is Everyone Going to be Saved? In examining this issue, the first question to ask is this: is everyone going to be saved through the atoning work of Christ? Those holding to a position called universalism say “yes.” The universalists argue that, because Christ died for everyone and all the sins of humanity were laid on/punished in Christ, everyone will spend eternity with God. Scripture, however, stands in opposition to such teaching (which can be traced back to a teacher named Laelius Socinus in the 16th century). The Bible makes it abundantly clear that many people will be lost, with just a few verses highlighting this fact following: • “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (Daniel 12:2) • “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it” (Matthew 7:13–14) • “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matthew 7:22–23) • “Then they will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46) • “They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9) • “Anyone whose name was not found written in the book of life was thrown into the lake of fire” (Revelation 20:15) Since not everyone will be saved, there is one inescapable fact to understand: the atonement of Christ is limited. If it isn’t, then universalism must be true, and yet Scripture clearly teaches that not everyone is going to be saved. So, unless one is a universalist and can defeat the biblical evidence above, then one must hold to some form of limited atonement. How, Then, Is the Atonement Limited? The next important question to examine is this: if the atonement is limited (and it is), how is it limited? Jesus’ famous statement in John 3:16 provides the answer: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” In this passage, the necessary condition that limits the atonement is found: “whosoever believes” (literally in the Greek: “all the believing ones”). In other words, the atonement is limited to those who believe and only those who believe. Who Limits the Atonement? Both theological camps previously mentioned will not argue this point – the atonement of Christ is limited to those who believe. The disagreement occurs over the next question that arises: who limits the atonement—God or man? Calvinists/Reformed thinkers maintain that God limits the atonement by choosing those whom He will save, and thus God only placed on Christ the sins of those He had chosen for salvation. The Arminian/Wesleyan position states that God does not limit the reparation of Christ, but instead it is humanity that limits the atonement by freely choosing to accept or reject the offer that God makes to them for salvation. A common way for the Arminian/Wesleyan theologians to state their position is that the atonement is unlimited in its invitation but limited in its application. God offers the invitation to all; however, only those who respond in faith to the gospel message have the work of the atonement applied to their spiritual condition. To support the position that humanity, and not God, limits the atonement, the Arminian/Wesleyan lists a number of Scripture verses, including the following: • “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2, emphasis added) • “The next day he saw Jesus coming to him and said, ‘Behold, the Lamb of God who takes away the sin of the world!”” (John 1:29, emphasis added) • “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh” (John 6:51, emphasis added) • “And I, if I am lifted up from the earth, will draw all men to Myself” (John 12:32, emphasis added) • “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time” (1 Timothy 2:5–6, emphasis added) • “But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone” (Hebrews 2:9, emphasis added) • “But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves” (2 Peter 2:1, emphasis added) In addition to the biblical references above, the Arminian/Wesleyan theologian also provides a number of logical arguments to support their case. The most common is that, if God is all-loving, how could Christ not die for everyone? Doesn’t God love each and every person (cf. John 3:16)? They see an atonement limited by God as a denial of the omnibenevolence of God. Furthermore, the Arminian/Wesleyan believes that an atonement limited by God is devastating to the gospel message. How can an evangelist preach that “Christ died for you” if Christ did not indeed die for all? There is a complete lack of confidence, they say, in making the statement to any one person that Christ died for them because the evangelist has no real idea (given an atonement limited by God) if that is really the case. Unlimited Atonement—the Conclusion Unless one is a universalist and believes that everyone will ultimately be saved, a Christian must hold to some form of a limited atonement. The key area of disagreement is over who limits that atonement—God or man? Those wishing to hold to a God-limited atonement must answer the biblical arguments put forth by those holding to a human-limited atonement and also explain how God can be described in Scripture as being all-loving and yet not have His Son die for everyone. QUESTION - Limited atonement-is it biblical? | GotQuestions.org ANSWER - Please note - since this article is in our "What is Calvinism?" series, it presents a full or 5-point view of Calvinism. We believe 5-point or 4-point Calvinism is an issue on which Christians can "agree to disagree." So, while this article may strongly argue for 5-point Calvinism, we are in no sense disparaging the faith or integrity of those who hold to 4-point Calvinism. In fact, many of our writers are 4-point Calvinists. Please also read our article on arguments against limited atonement. And, for a balanced perspective on the entire issue, please see our article on unlimited atonement. “Limited atonement” is a term that is used to summarize what the Bible teaches about the purpose for Christ’s death on the cross and what His life, death and resurrection accomplished. It is the third letter of the acronym TULIP, which is commonly used to explain what are known as the five points of Calvinism, also known as the doctrines of grace. The doctrine of limited atonement is clearly the most controversial and maybe even the most misunderstood of all the doctrines of grace. Because the name can confuse people and cause them to have wrong ideas about what is meant, some people prefer to use terms like “particular redemption,” “definite redemption,” “actual atonement,” or “intentional atonement.” These terms correctly focus on the fact that the Bible reveals Jesus’ death on the cross was intentional and had a definite purpose that it succeeded in accomplishing. Yet, like all of the doctrines of grace, what is important is not the name that is assigned to the doctrine but how accurately the doctrine summarizes what the Bible teaches about the nature and purpose of Jesus’ sacrificial death on the cross. The doctrine of limited atonement affirms that the Bible teaches Christ’s atoning work on the cross was done with a definite purpose in mind—to redeem for God people from every tribe, tongue and nation (Revelation 5:9). Jesus died, according to Matthew 1:21, to “save His people from their sins.” This truth is seen in many passages throughout Scripture. In John 10:15, we see that He lays “down His life for the sheep.” Who are the sheep? They are the people chosen by God from before the foundation of the world (Ephesians 1:4). These are the same ones Jesus said were given to Him by the Father in order that He would fulfill the Father’s will by losing none of them and by raising all of them up in the last day (John 6:37-40). The truth that Jesus came for this specific reason is seen in both the Old and New Testaments. One of the greatest passages on the atonement in the Old Testament is Isaiah 53. In this passage alone, we see that He was “stricken for the transgression of God’s people” (Isaiah 53:8); that He would “justify many” because “He shall bear their iniquities” (Isaiah 53:11); and that He indeed “bore the sin of many” (Isaiah 53:12). These verses and many others talk about an atonement that was specific in whom it covered (God’s people), was substitutionary in nature (He actually bore their sins on the cross), and actually accomplished what God intended it to do (justify many). Clearly, here is a picture of an intentional, definite atonement. Christ died not simply to make justification a possibility but to actually justify those He died for. He died to save them, not to make them savable. The doctrine of limited atonement also recognizes that the Bible teaches Jesus’ death on the cross was a substitutionary atonement for sins. Many theologians use the word “vicarious” to describe Christ’s atonement. This word means “acting on behalf of” or “representing another” and is used to describe “something performed or suffered by one person with the results accruing to the benefit or advantage of another.” The vicarious atonement of Christ means He was acting as a representative for a specific group of people (the elect) who would receive a direct benefit (salvation) as the result of His death. This concept is clearly seen in 2 Corinthians 5:21: “He (God the Father) made Him (Christ) who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” If Jesus actually stood in my place and bore my sin on the cross as the Bible teaches, then I can never be punished for that sin. In order for Christ’s atonement to truly be a substitutionary or vicarious atonement, then it must actually secure a real salvation for all for whom Christ died. If the atonement only makes salvation a possibility, then it cannot be a vicarious atonement. If Christ acted as a real and true substitute for those for whom He died, then all for whom He died will be saved. To say that Christ died a vicarious death in the place of all sinners but that not all sinners will be saved is a contradiction. Four different words or aspects of the atonement are clearly seen in Scripture, and each one helps us understand the nature and extent of the atonement. These four words are ransom, reconciliation, propitiation and substitute. These four aspects of Christ’s atonement all speak of Christ as having actually accomplished something in His death. A study of these four terms in their biblical contexts leads to the obvious conclusion that one cannot hold to a true universal atonement without also requiring universal salvation. If one holds to an unlimited atonement while denying universal salvation, one ends up with a redemption that leaves men not totally free or actually redeemed, a reconciliation that leaves men still estranged from God, a propitiation that leaves men still under the wrath of God, and a substitutionary death that still makes the sinner himself help pay the debt of his sin. All of these aspects of the atoning work of Christ then become nothing more than a possibility that relies upon man to make them a reality. But that is not what the Bible teaches. It teaches that those who are redeemed by Christ are truly free and their debt has been fully paid. It teaches that those who are reconciled to God are actually reconciled and the wall of separation that existed between them and God has been torn down (Colossians 2:14). It teaches that Christ’s death on the cross was a sacrifice that fully satisfied the wrath of God. It also teaches that Christ was indeed a substitute, a kinsmen redeemer, who acted in place of and on behalf of His people. When Jesus died on the cross, He said, “It is finished” (John 19:30), and the Greek word translated “finished” is teleō, which was used to indicate that a debt had been paid in full. And that is exactly what Jesus accomplished on the cross. “When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross” (Colossians 2:13-14). One common misunderstanding about the doctrine of limited atonement is that this view somehow lessens or limits the value of the atonement of Christ. Yet exactly the opposite is true. Limited atonement correctly recognizes that Christ’s death was of infinite value and lacking in nothing. In fact, it is of such value that, had God so willed, Christ’s death could have saved every member of the human race. Christ would not have had to suffer any more or do anything different to save every human who ever lived than He did in securing the salvation of the elect. But that was not God’s purpose in sending Christ to the cross. God’s purpose in the atonement was that Jesus would secure forever the salvation of those the Father had given to Him (Hebrews 7:25). Therefore, while Christ’s atonement was limited in its intent or purpose, it was unlimited in its power. Another common misunderstanding about the doctrine of limited atonement is that it somehow lessens or diminishes the love of God for humanity. Yet, again, exactly the opposite is true. Of all of the doctrines of grace, the doctrine of limited atonement, when correctly understood, magnifies the love of God; it does not diminish it. Limited atonement reinforces the intensive love of God that is revealed in the Bible. God loves His people with a love that saves them from their sin, as opposed to the love of the unlimited atonement view that sees God’s love as being more general in nature. In the unlimited atonement view, He loves everyone in general but saves no one in particular and, in fact, leaves the matter of their salvation up to them. Which is more loving, a love that actually saves people or a love that makes salvation “possible” to those who are dead in trespasses and sins and unable to choose God? One of the main arguments used against limited atonement is that, if Christ did not atone for the sins of everybody in the world and if God only intended to save the elect, how do you explain the numerous biblical passages that indicate the free offer of the gospel to “whosoever will come?” How can God offer salvation to all, including those whom He has not elected or foreordained to be saved? How can we understand the paradox that occurs because the Bible teaches God intends that only the elect will be saved, yet, on the other hand, the Bible also unequivocally declares that God freely and sincerely offers salvation to everyone who will believe? (Ezekiel 33:11; Isaiah 45:22; 55:1; Matthew 11:28; 23:37; 2 Peter 3:9; Revelation 22:17) The solution to this paradox is simply an acknowledgment of all that the Bible teaches. 1) The call of the gospel is universal in the sense that anybody that hears it and believes in it will be saved. 2) Because everyone is dead in trespasses and sin, no one will believe the gospel and respond in faith unless God first makes those who are dead in their trespasses and sins alive (Ephesians 2:1-5). The Bible teaches that “whosoever believes” will have eternal life and then explains why some believe and some don’t. Another argument against limited atonement points to the passages in the Bible that speak of Christ’s atonement in a more general or unlimited sense. For example, in 1 John 2:2 John says that Christ is the propitiation for the sins of the “whole world.” Likewise, in John 4:42 Jesus is called the “Savior of the world” and in John 1:29 is said to “take way the sin of the world.” Other verses that seem to indicate an unlimited view of the atonement include 2 Corinthians 5:14-15: “He died for all” and 1 Timothy 2:6: “He gave Himself a ransom for all” (although Matthew 20:28 and Mark 10:45 say Christ came to “give His life a ransom for many”). Those who believe in unlimited atonement use such verses to make the point that, if Christ died for all and takes away the sins of the world, then His atonement cannot be limited to only the elect. However, these verses are easily reconciled with the many other verses that support the doctrine of limited atonement simply by recognizing that often the Bible uses the words “world” or “all” in a limited sense. They do not automatically mean “every individual in the entire world.” This is evident when just a few verses are considered. In Luke 2:1 it is recorded that a “decree went out from Caesar Augustus that all the world should be registered,” and Luke 2:3 says, “So all went to be registered everyone to his own city.” But, clearly, it is not talking about every individual in the whole world. Caesar’s decree did not apply to the Japanese, Chinese or countless other people throughout the world. Similarly, the Pharisees, being dismayed at Jesus’ growing popularity said, “Look how the whole world has gone after Him!” Did every single person in the world follow Jesus? Or was the “world” limited to a small area of Israel in which Jesus preached? So, it should be readily apparent that the phrase “all” or “all the world” does not necessarily mean every individual. Understanding that basic fact allows one to consider each of these seemingly universal passages in their contexts, and, when that is done, it becomes apparent that they do not present any conflict with the doctrine of limited atonement. Yet another argument against limited atonement is that it is a hindrance to the preaching of the gospel and to evangelism. Those that use this argument will say that if an evangelist cannot say, “Christ died for you,” then his effectiveness in presenting the gospel will be limited. Or they will say that, if only the elect will be saved, why should the gospel be preached at all? Once again, these objections are easily dealt with. The gospel is to be preached to everyone because it is the power of God to salvation for all who believe (Romans 1:16), and it is the means that God has ordained by which the elect will be saved (Romans 10:14-17). Also, the evangelist does not need to tell the unbeliever that “Christ died for your sins,” specifically. All he needs to proclaim is that Christ died to pay the penalty for sin and provide a way for sinners to be reconciled to a holy God. Believe in Him, and you will be saved. The doctrines of grace, and specifically the doctrine of limited atonement, empower evangelism rather than hinder it. Embracing these wonderful biblical truths allows one to boldly and clearly declare the good news of the gospel, knowing that the power is not in our presentation of it or in the audience’s ability to understand it or desire to believe it, but, instead, rests solely upon an all-powerful God who has determined to save people from every tribe, tongue and nation. Belief in an unlimited atonement, on the other hand, presents many logical and biblical problems. First of all, if the atonement was truly unlimited, then every person would be saved as all of their sins, including the sin of unbelief, would have been paid for by Christ on the cross. However, such universalism is clearly unbiblical, as the Bible is very clear that not all people are saved or will be saved. Therefore, both the Arminian and Calvinist believe in some sort of limited atonement. The Arminian limits the effectiveness of the atonement in saying Christ died for all people but not all people will be saved. His view of the atonement limits its power as it only makes salvation a possibility and does not actually save anyone. On the other hand, the Calvinist limits the intent of the atonement by stating that Christ’s atonement was for specific people (the elect) and that it completely secured the salvation of those whom He died for. So, all Christians believe in some sort of limited atonement. The question, then, is not whether the Bible teaches a limited atonement but how or in what sense the atonement is limited. Is the power of the atonement limited in that it only makes salvation a possibility, or is its power to save unlimited and it actually results in the salvation of those whom God intended to save (the elect, His sheep)? Does God do the limiting, or does man? Does God’s sovereign grace and purpose dictate the ultimate success or failure of the redemptive work of Christ, or does the will of man decide whether God’s intentions and purposes will be realized? A major problem with unlimited atonement is that it makes redemption merely a potential or hypothetical act. An unlimited atonement means that Christ’s sacrifice is not effectual until the sinner does his part in believing. In this view, the sinner’s faith is the determining factor as to whether Christ’s atonement actually accomplishes anything. If the doctrine of unlimited atonement is true, then it has Christ dying for people the Father knew would not be saved and has Christ paying the penalty for the sins of people who would also have to pay the penalty for the same sin. In effect, it makes God unjust. Either God punishes people for the sins that Christ atoned for, or Christ’s atonement was somehow lacking in that it does not sufficiently cover all the sins of those for whom He died. The problem with this view becomes even clearer when one considers that at the time Christ died on the cross there were already sinners that had died who will face the wrath of God in hell for their sin. Logically, it makes no sense for God the Father to have Christ atone for the sins of people who were already suffering the wrath of God for their sin. Where is the justice in punishing Christ for the sins of those that were already being punished for their sins? Again, this also shows that an unlimited atonement cannot be a vicarious, substitutionary atonement. Still another problem with an unlimited view of the atonement is that it demeans the righteousness of God and destroys the grounds of a believer’s assurance. An important aspect of a believer’s assurance is that God is righteous and that He will not nor cannot punish sin twice. Therefore, the sin that is covered by Christ’s blood can never be charged to the sinner’s account. Yet that is what a universal atonement leads to. Christ is punished for the sins of those that are not saved, and then they are also punished in hell for the same sins. Unlimited atonement says that, while Christ does a great deal to bring salvation to His people, His death on the cross did not actually secure that salvation for anyone. Christ’s death is not sufficient in and of itself to save lost people, and, in order for His atoning work to be effective, there is a requirement that sinners themselves must meet. That requirement is faith. For man to be saved, he must add his faith to Christ’s atoning work on the cross. Therefore, the effectiveness of the atonement is limited by man’s faith or lack thereof. On the other hand, limited atonement believes that Christ’s death and resurrection actually secures the salvation of His people. While God does require faith of His people, Christ’s death even paid for the sin of our unbelief, and, therefore, His death meets all requirements for our salvation and provides everything necessary to secure the salvation of God’s people including the faith to believe. That is true unconditional love, a salvation that is by grace alone in Christ alone. Christ plus nothing equals salvation—an atonement so sufficient that it secures everything necessary for salvation, including the faith that God gives us to believe (Ephesians 2:8). Limited atonement, like all of the doctrines of grace, upholds and glorifies the unity of the triune Godhead as Father, Son and Holy Spirit all work in unison for the purpose of salvation. These doctrines build upon one another. The doctrine of total depravity establishes what the Bible teaches about the spiritual condition of unregenerate man and leaves one with the question “Who can be saved?” The doctrine of unconditional election then answers the question by declaring God’s sovereign choice in choosing to save people despite their depravity and based solely on God’s sovereign choice to redeem for Himself people from every tribe, tongue and nation. Next, the doctrine of limited atonement explains how God can be perfectly just and yet redeem those sinful people and reconcile them to Himself. The only solution to the depravity of man was for God to provide a Redeemer who would act as their substitute and suffer the wrath of God for their sins. He did this in the death of Christ, who, having been crucified, completely and totally “canceled out the certificate of debt…having nailed it to the cross” (Colossians 2:13-14). That leads to another question: how can a spiritually dead sinner who is hostile to God have faith in the atoning work of Christ on the cross? That question is answered by the doctrine of grace that is known as irresistible grace, the “I” in the acronym TULIP. 1 John 2:3 By this we know that we have come to know Him, if we keep His commandments. (NASB: Lockman) Greek: Kai en touto ginoskomen (1PPAI) hoti egnokamen (1PRAI) auton, ean tas entolas autou teromen. (1PPAS) Amplified: And this is how we may discern [daily, by experience] that we are coming to know Him [to perceive, recognize, understand, and become better acquainted with Him]: if we keep (bear in mind, observe, practice) His teachings (precepts, commandments). (Lockman) ESV: And by this we know that we have come to know him, if we keep his commandments. KJV: And hereby we do know that we know him, if we keep his commandments. NIV: We know that we have come to know him if we obey his commands. NLT: And how can we be sure that we belong to him? By obeying his commandments.
1 João 2:1-6
Barclay - His object in writing is that they may not sin. There is a two-fold connection of thought here--with what has gone before and with what comes afterwards. There is a two-fold danger that they may indeed think lightly of sin. John says two things about sin. First, he has just said that sin is universal; anyone who says that he has not sinned is a liar. Second, there is forgiveness of sins through what Jesus Christ has done, and still does, for men. Now it would be possible to use both these statements as an excuse to think lightly of sin. If all have sinned, why make a fuss about it and what is the use of struggling against something which is in any event an inevitable part of the human situation? Again, if there is forgiveness of sins, why worry about it? In face of that, John, as Westcott points out, has two things to say. First, the Christian is one who has come to know God; and the inevitable accompaniment of knowledge must be obedience. We shall return to this more fully; but at the moment we note that to know God and to obey God must, as John sees it, be twin parts of the same experience. Second, the man who claims that he abides in God (1 John 2:6) and in Jesus Christ must live the same kind of life as Jesus lived. That is to say, union with Christ necessarily involves imitation of Christ. So John lays down his two great ethical principles; knowledge involves obedience, and union involves imitation. Therefore, in the Christian life there can never be any inducement to think lightly of sin. (1 John 2 - William Barclay's Daily Study Bible) THE CHRISTIAN'S HOPE WHEN HE/SHE SINS Hope in the Biblical sense is not "hope so" but "hope sure." John clearly delineates our hope, one which we can stake on in time and eternity. And so John now describes God's provision for restoration of the believer who commits sin. And if anyone (cf 1Jn 2:1,15+, 1Jn 5:16+) sins (hamartano - aorist), we (present tense - continually) have an Advocate (parakletos) with (pros - face to face with) the Father (pater), Jesus (Iesous) Christ (Christos) the righteous (dikaios) - IF (ean) introduces a third class condition which speak of something that potentially could occur (possible/probable) because believers, although new creatures in Christ (2Co 5:17+), still possess the fallen sin nature (cf flesh in believers), even though Sin is no longer our "Master" (see Ro 6:11-13+, Ro 6:14+). By using the aorist tense, John pictures the act of sin as an isolated one (albeit with the subjunctive mood one that is possible), but not as one's state, lifestyle or habitual practice, which would have been the case if sins was in the present tense. John
1 João 2:1-6
Barclay - Parakletos itself is a word which is passive in form and literally means someone who is called to one's side; but since it is always the reason for the calling in that is uppermost in the mind, the word, although passive in form, has an active sense, and comes to mean a helper, a supporter and. above all, a witness in someone's favour, an advocate in someone's defence. It too is a common word in ordinary secular Greek. Demosthenes (De Fals. Leg. 1) speaks of the importunities and the party spirit of advocates (parakletoi) serving the ends of private ambition instead of public good. Diogenes Laertius (4: 50) tells of a caustic saying of the philosopher Bion. A very talkative person sought his help in some matter. Bion said, "I will do what you want, if you will only send someone to me to plead your case (i.e., send a parakletos), and stay away yourself." When Philo is telling the story of Joseph and his brethren, he says that, when Joseph forgave them for the wrong that they had done him, he said, "I offer you an amnesty for all that you did to me; you need no other parakletos" (Life of Joseph 40). Philo tells how the Jews of Alexandria were being oppressed by a certain governor and determined to take their case to the emperor. "We must find," they said, "a more powerful parakletos by whom the Emperor Gaius will be brought to a favorable disposition towards us" (Leg. in Flacc. 968 B). So common was this word that it came into other languages just as it stood. In the New Testament itself the Syriac, Egyptian, Arabic, and Ethiopic versions all keep the word parakletos just as it stands. The Jews especially adopted the word and used it in this sense of advocate, someone to plead one's cause. They used it as the opposite of the word accuser and the Rabbis had this saying about what would happen in the day of God's judgment. "The man who keeps one commandment of the Law has gotten to himself one parakletos; the man who breaks one commandment of the Law has gotten to himself one accuser." They said, "If a man is summoned to court on a capital charge, he needs powerful parakletoi (the plural of the word) to save him; repentance and good works are his parakletoi in the judgment of God." "All the righteousness and mercy which an Israelite does in this world are great peace and great parakletoi between him and his father in heaven." They said that the sin-offering is a man's parakletos before God. So the word came into the Christian vocabulary. In the days of the persecutions and the martyrs, a Christian pleader called Vettius Epagathos ably pled the case of those who were accused of being Christians. "He was an advocate (parakletos) for the Christians, for he had the Advocate within himself, even the Spirit" (Eusebius: The Ecclesiastical History,, 5: 1). The Letter of Barnabas (20) speaks of evil men who are the advocates of the wealthy and the unjust judges of the poor. The writer of Second Clement asks: "Who shall be your parakletos if it be not clear that your works are righteous and holy?" (2 Clement 6: 9). A parakletos has been defined as "one who lends his presence to his friends." More than once in the New Testament there is this great conception of Jesus as the friend and the defender of man. In a military court-martial the officer who defends the soldier under accusation is called the prisoner's friend. Jesus is our friend. Paul writes of that Christ who is at the right hand of God and "who intercedes for us" (Romans 8:34). The writer of the Letter to the Hebrews speaks of Jesus Christ as the one who "ever lives to make intercession" for men (Hebrews 7:25); and he also speaks of him as "appearing in the presence of God for us" (Hebrews 9:24). The tremendous thing about Jesus is that he has never lost his interest in, or his love for, men. We are not to think of him as having gone through his life upon the earth and his death upon the Cross, and then being finished with men. He still bears his concern for us upon his heart; he still pleads for us; Jesus Christ is the prisoner's friend for all. (1 John 2 - William Barclay's Daily Study Bible) William Barclay remarks that parakletos "is really untranslatable (So common was this word that it came into other languages just as it stood. In the New Testament itself, the Syriac, Egyptian, Arabic and Ethiopic versions all keep the word parakletos just as it stands). The AV renders it Comforter, which, although hallowed by time and usage, is not a good translation. Moffatt translates it as Helper. It is only when we examine this word parakletos in detail that we catch something of the riches of the doctrine of the Holy Spirit. It really means someone who is called in; but it is the reason why the person is called in which gives the word its distinctive associations. The Greeks used the word in a wide variety of ways. A parakletos might be a person called in to give witness in a law court in someone’s favor, or an advocate called in to plead the cause of someone under a charge which would issue in a serious penalty; an expert called in to give advice in some difficult situation, or a person called in when, for example, a company of soldiers were depressed and dispirited to put new courage into their minds and hearts. Always a parakletos is someone called in to help in time of trouble or need. Comforter was once a perfectly good translation. It actually goes back to John Wycliffe, the first person to use it in his translation made in the fourteenth century. But in his day it meant much more than it means now. The word comes from the Latin fortis, which means brave; and a comforter was someone who enabled some dispirited creature to be brave. Nowadays comfort has to do almost solely with sorrow; and a comforter is someone who sympathizes with us when we are sad. Beyond a doubt the Holy Spirit does that, but to limit His work to that function is sadly to belittle Him. We often talk of being able to cope with things. That is precisely the work of the Holy Spirit. He takes away our inadequacies and enables us to cope with life. The Holy Spirit substitutes victorious for defeated living. So what Jesus is saying (in Jn 14:16) is: ‘I am setting you a hard task, and I am sending you out on a very difficult engagement. But I am going to send you someone, the Parakletos, Who will guide you as to what to do and enable you to do it.’ (John 14 Commentary - Online) Barclay adds "Xenophon, the Greek historian (Anabasis, 1:6:5), tells how the Persian emperor Cyrus the Younger summoned (parakalein) Clearchos into his tent to be his counsellor, for Clearchos was a man held in the highest honour by Cyrus and by the Greeks. Aeschines, the Greek orator, protests against his opponents calling in Demosthenes, his great rival, and says: ‘Why need you call Demosthenes to your support? To do so is to call in a rascally rhetorician to cheat the ears of the jury’ (Against Ctesiphon, 200)."....Philo tells how the Jews of Alexandria were being oppressed by a certain governor and were determined to take their case to the emperor. ‘We must find’, they said, ‘a more powerful paraklētos by whom the Emperor Gaius will be brought to a favourable disposition towards us’ (In Flaccum, 968 B).... Parakletos - 5x in 5v - translated in NAS as Advocate(1), Helper(4). John 14:16+ "I will ask the Father, and He will give you another Helper (parakletos), that (hina - term of purpose/result) He may be with you forever; Comment: Note the Holy Spirit's permanent (forever) presence! This means eternally! So even in the Millennium and the following New Heaven and New Earth, the Spirit will be our "Helper." Hallelujah! Notice also that "another" is not the Greek word heteros (another of a different kind or quality) but is allos, signifying that Jesus is saying the Spirit will be just like Himself in His divinity. The Holy Spirit is a Paraclete because He in a real sense acts as Christ's substitute on earth while Christ is not in the world as the God-Man in bodily form. This is what the fearful disciples needed -- an assurance that Jesus' Crucifixion and subsequent Ascension would not leave them as "spiritual orphans." (Jn 14:18+) The sending of the Spirit was Jesus' antidote for their anxiety and He (the Spirit) is still the antidote for our anxiety in a world that is becoming increasing opposed to Jesus and His followers. (cp John 14:27+, John 16:33+, Php 4:6+, Php 4:7+) Think of the Holy Spirit as "Jesus in the Spirit" (cf Ro 8:9+, Acts 16:7+, Php 1:19+, Gal 4:6+, 1Pe 1:11+) or as Jesus with us in and through His Spirit which forever indwells believers. Beloved, in the day of trouble or affliction or trial (we are all in them, just coming out of one or getting ready to enter one!) there need be no fear, for no less of a Person that the omnipotent, omniscient Spirit of Christ stands ready to enable us to walk through the troubling times! Do you, like a trusting little child (yea, even a teknion), lean hard on His everlasting arms, pressing in to Him, when you are in the spiritual storm? John 14:26+ "But the Helper (parakletos), the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. Comment: While Helper is a good name for the Spirit, this name can be a bit misleading in regard to His role in our daily spiritual walk (process of sanctification). In other words, if I think that all I need is a little help, a little "push" so to speak, to live the supernatural Christian life, I am missing the truth that left to my own natural strength, I can do nothing (cf Jn 15:5+, 2Cor 3:5,6+). It follows that I do not just need a little "help" to live a victorious Christian life, I need enablement. In short, I need the Enabler Who indwells me to continually empower me to live righteously (not self-righteously)! Does this subtle distinction make sense? Vance Havner: They (Peter, et al, in Acts compared to the Gospels) were not the same men and never were again. What happened? The Lord JESUS CHRIST had come from the grave with a new body, had promised them His Presence, had returned to the Father, had sent them the Paraclete. No other explanation can account for the early church, a fact second only to the life of our Lord. (Ed: And frankly no other provision has been made for the modern church! Have we missed Him? I'm not even talking about "charismatic," but about His necessary enabling power that is absolutely mandatory for any church to function supernaturally, be they Bible church, Baptist church, Charismatic church, modern "Gospel centered" church, etc. Same power Source is necessary as fueled the "First Church at Jerusalem"!) John 15:26+ "When the Helper (parakletos)comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, Comment: Note the Spirit's purpose as He relates to Jesus - to testify about Jesus and to glorify Jesus in Jn 16:14. While He is clearly God, we must always be careful not to glorify the Spirit at the expense of the Son! The Spirit of truth would "guide" the disciples into all truth, as to what to do and enable them to do it! John 16:7+ "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper (parakletos)will not come to you; but if I go, I will send Him to you (cp the emphasis on need for Jesus to ascend so Spirit might descend = John 14:12, Jn 7:37-39+). Illustration: On a particularly rough airplane flight, a lady became very airsick. Her shoulders drooped, and her head slumped forward—she was totally wiped out. The stewardess came by to help her. “Come, come now,” she said, “buck up and get control of yourself. Sit up and take courage.” She put her arm under the lady’s arm and helped her sit upright in her seat, gave her gum to chew, and then went to get her some water. With the help of the stewardess, the lady finished the trip in far better condition than she began it in. This is like the ministry of the Holy Spirit in our lives. He comes alongside to help us when we are in hopeless defeat. He admonishes us, encourages us, and restores hope and faith in our lives. (Ed comment: As mentioned earlier, we don't just need "help" though -- help implies we can do something supernatural in our own power, which we can't. We need an "Enabler"! He initiates and He empowers supernaturally charged "Good Deeds!") J I Packer's illustration of Spirit's role to glorify Jesus - The Holy Spirit's distinctive role is to fulfill what we may call a floodlight ministry in relation to the Lord Jesus Christ. So far as this role was concerned, the Spirit "was not yet" (John 7:29, literal Greek) while Jesus was on earth; only when the Father had glorified him (John 17:1, 5) could the Spirit's work of making men aware of Jesus' glory begin. I remember walking to church one winter evening to preach on the words, "He will glorify me" (John 16:14), seeing the building floodlit as I turned a corner, and realizing that this was exactly the illustration my message needed. When floodlighting is well done, the floodlights are placed so that you do not see them; in fact, you are not supposed to see where the light is coming from; what you are meant to see is just the building on which the floodlights are trained. The intended effect is to make it visible when otherwise it would not be seen for the darkness, and to maximize its dignity by throwing all its details into relief so that you can see it properly. This perfectly illustrated the Spirit's new covenant role. He is, so to speak, the hidden floodlight shining on the Savior. Or think of it this way. It is as if the Spirit stands behind us, throwing light over our shoulder on to Jesus who stands facing us. The Spirit's message to us is never, "Look at me; listen to me; come to me; get to know me", but always, "Look at him, and see his glory; listen to him and hear his word; go to him and have life; get to know him and taste his gift of joy and peace." The Spirit, we might say, is the matchmaker, the celestial marriage broker, whose role it is to bring us and Christ together and ensure that we stay together. (Borrow Your Father loves you) The Jews especially adopted the word and used it in this sense of advocate, someone to plead one’s cause. They used it as the opposite of the word accuser, and the Rabbis had this saying about what would happen in the day of God’s judgment. ‘The man who keeps one commandment of the law has got to himself one paraklētos; the man who breaks one commandment of the law has got to himself one accuser.’ They said: ‘If a man is summoned to court on a capital charge, he needs powerful paraklētoi [the plural of the word] to save him; repentance and good works are his paraklētos in the judgment of God.’ ‘All the righteousness and mercy which an Israelite does in this world are great peace and great paraklētos between him and his father in heaven.’ They said that the sin offering is a person’s paraklētos before God. (The Letters of John and Jude ) Related Resources: Interesting article from Wikipedia on Paraclete International Standard Bible Encyclopedia - Paraclete What does it mean that the Holy Spirit is our Paraclete? Father (3962) (pater) is the genitor (a begetter), by whom another is begotten. Stated more simply this is a man who has begotten a child. Father is the progenitor, the ancestor in the direct line (a forefather -- thus Adam was the "progenitor" of the Human Race). He is one who imparts life and is committed to it. The Greeks defined the just (dikaios) man as he who gives both to men and to the gods what is due to them. Vine writes that pater is "from a root signifying “a nourisher, protector, upholder” (Lat., pater, Eng., “father,” are akin)." (Note: Not all lexicons agree with this origin)....Whereas the everlasting power and divinity of God are manifest in creation, His “Fatherhood” in spiritual relationship through faith is the subject of NT revelation, and waited for the presence on earth of the Son, Matt. 11:27; John 17:25. The spiritual relationship is not universal, John 8:42, 44 (cf. John 8:12 and Gal. 3:26). PATER IN JOHN'S EPISTLES - 1 Jn. 1:2; 1 Jn. 1:3; 1 Jn. 2:1; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:15; 1 Jn. 2:16; 1 Jn. 2:22; 1 Jn. 2:23; 1 Jn. 2:24; 1 Jn. 3:1; 1 Jn. 4:14; 2 Jn. 1:3; 2 Jn. 1:4; 2 Jn. 1:9; Related Resources: Abba What does it mean that God is our Abba Father? | GotQuestions.org Adoption What does the Bible say about adoption? | GotQuestions.org Righteous (1342) (dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Dikaios defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. The meaning of the root word dike is based on the assumption that men expect a certain standard of behavior and if this is not attained judgment may result. It follows that the basic meaning of the adjective dikaios describes that which is proper, right, fitting, fair, righteous, just (acting or being in conformity with what is morally upright or good). From a forensic or legal viewpoint dikaios refers to one who is law-abiding (doing all that law or justice requires), honest and good in behavior and from a religious viewpoint one who is rightly related to God. THOUGHT ON RIGHTEOUS - The one who habitually (not perfectly) does what is right is righteous (dikaios). A righteous character expresses itself in righteous conduct. If a man knows God, he will obey God. A man cannot claim genuine salvation if he is habitually living in sin. On the other hand, a man can only practice genuine righteousness because he possesses the nature of the One Who is righteous, "the Spirit of Christ" (Ro 8:9+), the only way a man can "put to death the deeds of the body" (Ro 8:13+). Notice carefully that the practice of righteousness is not what makes the individual “righteous” (that would be a "works based" righteousness, which Jesus alluded to in Mt 5:20+), but reveals the inner nature of the one who is practicing righteousness. One practices righteousness because of His righteous character and the indwelling Spirit of the Righteous One! While works do not earn righteousness, good (supernatural) works are clear evidence of salvation. As Jesus reminded His audience "You will know them by their fruits" (Mt 7:16+). An individual’s conduct is certain evidence of his nature. The one who practices righteousness does so because he has been granted the righteousness of God and the Spirit of God. DIKAIOS IN JOHN'S WRITINGS - Jn. 5:30; Jn. 7:24; Jn. 17:25; 1 Jn. 1:9; 1 Jn. 2:1; 1 Jn. 2:29; 1 Jn. 3:7; 1 Jn. 3:12; Rev. 15:3; Rev. 16:5; Rev. 16:7; Rev. 19:2; Rev. 22:11 John alludes to importance of righteousness several times in this pithy epistle... 1 John 1:9+ If we confess our sins, He is faithful and righteous (dikaios) to forgive us our sins and to cleanse us from all unrighteousness. 1 John 2:1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous (dikaios); 1 John 2:29+ If you know that He is righteous (dikaios), you know that everyone also who practices righteousness (dikaiosune) is born of Him. 1 John 3:7+ Little children, let no one deceive you; the one who practices righteousness (dikaiosune) is righteous (dikaios), just as He is righteous (dikaios) 1 John 3:10+ By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness (dikaiosune) is not of God, nor the one who does not love his brother. 1 John 3:12+ (1Jn 3:11) not as Cain, who was of the evil one, and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother's were righteous (dikaios). Related Resources: What is righteousness? | GotQuestions.org What is the difference between righteousness and holiness? | GotQuestions.org What are some Bible verses about righteousness? | GotQuestions.org Why does Christ’s righteousness need to be imputed to us? | GotQuestions.org QUESTION - What does it mean that Jesus is our Advocate? | GotQuestions.org ANSWER - An advocate is a person who comes to our aid or pleads our case to a judge. Advocates offer support, strength, and counsel and intercede for us when necessary. The Bible says that Jesus is an Advocate for those who’ve put their trust in Him: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). In other verses, Jesus calls the Holy Spirit our Advocate (John 14:16, 26; 15:26; 16:7). The English word advocate has been translated from the Greek word parakleton, which means “helper, adviser, or counselor.” In a human court system, an advocate speaks for the rights of his or her client. We call them lawyers because they have studied the intricacies of the law and can navigate through those often complicated statutes with accuracy and precision. That is the picture John paints when he refers to Jesus as our “advocate with the Father.” God’s righteous law pronounces us guilty on all counts. We have violated God’s standards, rejected His right to rule our lives, and continued to sin even after coming to a knowledge of the truth (Hebrews 10:26; Romans 1:21–23; 1 Timothy 2:4). The only just punishment for such wickedness is an eternity in hell (Revelation 14:10; 21:8; 1 Corinthians 6:9). But Jesus stands as the Advocate between our repentant hearts and the law. If His blood has been applied to our lives through faith and confession of Him as Lord (Romans 10:9–10; 2 Corinthians 5:21), He pleads our case with the Righteous Judge. We may imagine the conversation going something like this: “Father, I know this one has sinned and violated our commands. He is guilty as charged. However, you have said that my sacrifice is sufficient payment for the debt he owes. My righteousness was applied to his account when he trusted in me for salvation and forgiveness. I have paid the price, so he can be pronounced ‘Not guilty.’ There is no debt left for him to pay” (Romans 8:1; Colossians 2:14). Jesus is our Advocate when God first accepts us into His family as His children (John 1:12). And He remains our Advocate forever. First John 1:9 says that, when we confess our sin, He is faithful and just to forgive our sin and to cleanse us from it. As His followers, we will still sin. But, when we do, we are commanded to confess that sin to God. Confession is an agreement with God about how bad sin is. We stand guilty before Him with no argument and no justification of our own. Our Advocate steps before the Judge, and together they agree that, because we are “in Christ,” no further punishment is necessary. Jesus has already made sufficient payment to redeem us. Another aspect that makes Jesus a compassionate Advocate is the fact that He has experienced life in this world, too. He has been tempted, rejected, overlooked, misunderstood, and abused. He does not represent us theoretically; He represents us experientially. He lived the life we live, yet He did so without succumbing to the evils that befall us. He successfully refused to give in to temptation and can be our High Priest because He perfectly fulfilled God’s law (Hebrews 4:15; 9:28; John 8:29). Our Advocate can plead our case from personal experience, something like this: “Father, this young woman has violated our righteous command, but she loves you and wants to serve you. I remember what it was like to be tempted like that, and my heart goes out to her. She has confessed this sin and desires to turn away from it. Because of my sacrifice, you can forgive this sin and purify her heart once more. Let’s teach her how to let the Holy Spirit comfort her and strengthen her to resist the next time.” An earthly advocate can only plead our case from external evidence or witness testimony. Our heavenly Advocate knows our hearts and pleads our case on the basis of what is there (Luke 5:22; Mark 2:8). He also knows the intricacies of God’s legal system. He has already satisfied the demands of justice, so His advocacy is from a position of strength and righteousness. God accepts His Son’s advocacy on our behalf as part of their divine agreement, established before the world began (1 Peter 1:20; John 17:24; Revelation 13:8). Our position as “the righteousness of Christ” is secure because the One who purchased our position with His own blood is also our Advocate (Romans 4:25; 8:3; 1 Corinthians 1:30). David Smith entitles 1Jn 2:1-2 "The Remedy for the Sins of Believers" adding “Observe the sudden change in the apostle’s manner. His heart is very tender toward his people, and he adopts an affectionate and personal tone: (1) he passes from the formal ‘we’ to ‘I.’ (2) He styles them ‘my little children’… his favorite appellation (compare 1Jn 2:12, 28; 3:7, 18; 4:4; 5:21). Not only was it very suitable on the lips of the aged teacher, but it was a phrase of Jesus (John 13:33). St. John had caught the phrase and its spirit. He remembered how the Master had dealt with His disciples, and he would deal with his people after the same fashion and be to them what Jesus had been to himself—as gentle and patient. “He assumes this tone because he is about to address a warning to them, and he would fain take the sting out of it and disarm opposition. He foresees the possibility of a two-fold perversion of his teaching: (1) ‘If we can never in this life be done with sin, why strive after holiness? It is useless; sin is an abiding necessity.’ (2) ‘If escape be so easy, why dread falling into sin? We may sin with light hearts, since we have the blood of Jesus to cleanse us.’ ‘No,’ he answers, ‘I am not writing these things to you either to discourage you in the pursuit of holiness or to embolden you in sinning, but, on the contrary, in order that (hina (ἱνα)) ye may not sin.’ Compare Augustine: ‘Lest perchance he should seem to have given impunity to sins, and men should now say to themselves,’ ‘Let us sin, let us do securely what we will, Christ cleanses us: He is faithful and righteous, He cleanses us from all iniquity’; ‘he takes from thee evil security and implants useful fear. It is an evil wish of thine to be secure; be anxious. For He is faithful and righteous to forgive us our sins, if thou art always displeasing to thyself and being changed until thou be perfected.’ As a physician might say to his patient: ‘Your trouble is obstinate: the poison is in your blood, and it will take a long time to eradicate it. But I do not tell you this to discourage you or make you careless; no, on the contrary, to make you watchful and diligent in the use of the remedy’; so the apostle says: ‘My little children, these things I am writing to you in order that ye may not sin.’ (Expositor's Greek Testament) THOUGHT - BELOVED THERE ARE MANY OF US (US INCLUDES ME!) WHO NEED TO READ DAVID SMITH'S COMFORTING COMMENT! -- “If, however, we fall into sin, let us not lose heart, for we have an Advocate with the Father one called to your side,” so, in a forensic sense, “one who undertakes and champions your cause,” “an advocate”… Our Advocate does not plead that we are innocent or adduce extenuating circumstances. He acknowledges our guilt and presents His vicarious work as the ground of our acquittal. He stands in the Court of Heaven a Lamb as it had been slain (Rev 5:6-note), and the (Ed: His scars, His covenant marks - see Covenant- The Oneness of Covenant - Scar and Covenant) marks of His sore Passion are a mute but eloquent appeal: ‘I suffered all this for sinners, and shall it go for naught?’ (The Expositor's Greek Testament) James Smith - "My little children, these things write I unto you that ye may not sin." This is a message to "My dear children," to those who had become so through Christ Jesus. Being God's children through faith in Christ Jesus, the victorious life should be their own possession and enjoyment. "I write. . . because ye have overcome the wicked one" (1Jn 2:13). Alas, we do sin. For sinners there is an Advocate. "Advocacy is that work of Jesus Christ for sinning saints which He carries on with the Father whereby, because of the eternal efficacy of His Own Sacrifice, He restores them to fellowship" (Scofield). The late Dr. Griffith Thomas has a nice and helpful word on this subject: "There is a perfect propitiation provided: 'If any man sin, we have an Advocate.' There is no allowance for sin, but a perfect provision in case we do sin: no need to sin, no right to sin, no compromise with sin, no license, but a provision in case we, do. On board ship the provision of life-belts is not associated with any intention to have a shipwreck, but they are there in case of need. When it is said, 'If any man sin, we have an Advocate,' it is the provision in case of need. As you know, there are two Advocates. The Lord Jesus Christ is the Advocate with the Father; and the same word is used of the Holy Spirit in John's Gospel—He is the Advocate within. There is Christ's perfect provision for us, and there is the Holy Spirit's perfect provision in us." (Handfuls on Purpose) C H
1 João 2:1-6
Barclay - This passage (1Jn 2:3-6) deals in phrases and thoughts which were very familiar to the ancient world. It talked much about knowing God and about being in God. It is important that we should see wherein the difference lay between the pagan world in all its greatness and Judaism and Christianity. To know God, to abide in God, to have fellowship with God has always been the quest of the human spirit, for Augustine was right when he said that God had made men for himself and that they were restless until they found their rest in Him. We may say that in the ancient world there were three lines of thought in regard to knowing God. (See Barclay's interesting discussion of the importance of knowledge in the Greek culture under the title "THE TRUE KNOWLEDGE OF GOD") Paul speaks of the wonderful moment when his general (and great) knowledge of God, was superseded by the intimate, personal knowledge of Jesus as His Messiah and Lord... Phil 3:8 More than that, I count all things to be loss in view of the surpassing value of knowing (the noun gnosis - more literally it reads "the knowledge" of) Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ THOUGHT - Question: Do you know Jesus like Paul knew Him or do you just know about Him? In His great prayer in John 17:3 Jesus associated knowing God and Himself with eternal life (salvation) "And this is eternal life, that they may know (ginosko in the present tense) Thee, the only true God, and Jesus Christ Whom Thou hast sent." Comment: Notice that Jesus is saying in essence that Christianity is not just about knowing orthodox doctrines or following good moral precepts, but at its very core is knowledge of a Person. It is knowing God personally through Jesus Christ, Who explained (Jn 1:18 where explained = exegeomai = to lead out, to unfold, to provide detailed information in a systematic manner, giving us English "exegesis" = unfolding interpretation through teaching) the Father to us (cf Jn 14:7, 9, 10, 11, 12:45, Col 1:15, Heb 1:3) David Smith "The apostle foresees the question which may be raised: ‘How can I be assured that Christ is all this to me—my Propitiation, my Advocate? And how can I be assured that I have an abiding interest in Him?’ He answers: (1) We attain to personal and conscious acquaintance with Christ by observance of His commandments (1Jn 2:3-5a); (2) we attain to assurance of abiding union with Him by ‘walking even as He walked’ (1Jn 2:5-6). The principle is that it is not enough to understand the theory; we must put it into practice. E.g., what makes an artist? Not merely learning the rules of perspective and mixture of colors, but actually putting one’s hand to brush and canvas. First attempts may be unsuccessful, but skill comes by patient practice. Compare Rembrandt’s advice to his pupil Hoogstraten, ‘Try to put well in practice what you already know; and in doing so you will, in good time, discover the hidden things which you inquire about.’ To know about Christ, to understand the doctrine of His person and work is mere theory; we get to know Him and to know that we know Him by practice of His precepts.” (Expositor's Greek Testament) CLAIM TESTED BY OBEDIENCE If we keep (tereo - present tense) His commandments (entole) - If is a third class Conditional statement which means potential action, implying that this may not be true of some who vociferously claim "I know God!" with their lips yet deny Him with their lives (and lifestyle)! It follows that this is an important "if!" We don't want to "iffy" about our eternal destination! John is introducing a clear marker by which one can discern whether or not they are genuinely saved, the test of obedience. Keep (tereo) in the present tense speaks of one's lifestyle or as
1 João 2:1-6
Barclay has an interesting comment - "Here was John’s problem. In the Greek world, he was faced with people who saw God as part of an intellectual exercise and who could say ‘I know God’ without being conscious of any ethical obligation whatever. In the Greek world, he was faced with people who had had an emotional experience and who could say: ‘I am in God and God is in me,’ and yet who did not see God in terms of commandments at all. John is determined to lay it down quite unmistakably and without compromise that the only way in which we can show that we know God is by obedience to him, and the only way we can show that we have union with Christ is by imitation of him. Christianity is the religion which offers the greatest privilege and brings with it the greatest obligation. Intellectual effort and emotional experience are not neglected—far from it—but they must combine to produce moral action. (Barclay) J Ligon Duncan, a highly respected expositor, introduces his comments on 1Jn 2:3-6 with these words - "Now, from dealing with sin then, and false teaching about sin, and dealing with the proper view of sin in the Christian life, he moves to another subject. And his subject is “How one can know that one knows God? How can you be assured that you know God? How can you be assured that you are a Christian?” And in this section that begins with 1Jn 2:3, he lays out three tests for knowing that you are a Christian: one of them is moral; one of them is relational; and one of them is doctrinal....How is it that a person comes to know that he or she really knows the Living God, really has a saving relationship, really has a fellowship knowledge of the Living God--doesn't just know things about Him but knows Him--is in relationship with Him? That's the question that John is asking here. And the tests that he gives are designed to help you come to a firm and certain answer to that question, to strip away any self-deception that may be in your heart, and to open your eyes to see the truth, to find out whether you don't know God or whether you do know Him.... he's not giving these so that we will begin judging the rest of our congregation as to how they stand with the Living God, but that we might look at ourselves and ask how we stand with the Living God. If we were to outline this passage today, 1Jn 2:3 would be his first expression of the test: Do you keep God's commands? There's the first test. 1Jn 2:4 would be a negative example of someone who claims to know God but who doesn't keep His commands. It would be a negative example. It would be an example of how you know that you don't know God: If you claim to know Him and don't keep His commands. The third part of this passage you’ll find in 1Jn 2:5. There again is another way in which John says the same thing that he's just said in 1Jn 2:3: that is, that we know we know God when love to God comes to fruition in obeying His word. And so, he's getting at the same truth again in a different way in 1Jn 2:5. And then, the fourth part of this passage you’ll find in 1Jn 2:6, and again, it's another negative example. It's an example of someone who says, “Oh, I abide in Christ. I abide in God. I'm resting in Him. I'm united to Him.” But this person isn't living the way that Jesus lived. And so again, he says, “If you are abiding in Him, then you will live in the way that Jesus lived,” that is, in accordance with God's word...“You know you know God if you obey His word.” Secondly, he says, “You know that you know God if you love obeying His word.” Thirdly, he says, “You know you know God if you’re abiding in Him and your abiding leads you to live a godly life, to live in a way that Christ lived.” (If You Love Me, Keep My Commandments) ASSURANCE OF YOUR SALVATION: HEAVEN ON EARTH! John MacArthur quotes the great Puritan writer Thomas Brooks words on assurance as being "a reflex act of a gracious soul, whereby he clearly and evidently sees himself in a gracious, blessed, and happy state; it is a sensible feeling, and an experimental [experiential] discerning of a man’s being in a state of grace (From Brooks' preface "Touching the Nature of Assurance" - Page 316) …A good conscience hath sure confidence; he that hath it sits, Noah-like (Ed: having assurance is a believer’s "ark" in the midst the world's ungodliness) in the midst of all combustions and distractions, [in] sincerity and serenity, uprightness and boldness. A good conscience and a good confidence go together, where he sits, Noah-like, quiet and still in the midst of all combustions (destructions, commotions and confusions. (Page 323 in Brooks' treatise entitled "Heaven on Earth")
1 João 2:7-11
Barclay adds that "Skandalon has two meanings. (a) It originally meant the bait-stick in a trap. (b) It then came to mean any stumbling-block placed in a man’s way to trip him up. Jesus said that it was impossible to construct a world with no temptations; but woe to that man who taught another to sin or who took away another’s innocence. Every one must be given his first invitation to sin, his first push along the wrong way. ILLUSTRATION - Kennedy Williamson tells of an old man who was dying. Something was obviously worrying him. He told them at last what it was. “When I was a lad,” he said, “I often played on a wide common. Near its centre two roads met and crossed, and, standing at the cross-roads, was an old rickety sign-post. I remember one day twisting it round in its socket, thus altering the arms and making them point in the wrong direction; and I’ve been wondering ever since how many travelers I sent on the wrong road!” Marvin Vincent on stumbling (offend) - See on offend, Mt 5:29 (The word offend carries to the English reader the sense of giving offence, provoking) For the image in John, see Jn 6:61; 11:9; 16:1; Rev 2:14. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way (Ed: Others feel that both are possible, although they too favor Vincent's interpretation). See John 11:9, 10. A T
1 João 2:7-11
Barclay - Beloved is John's favorite address to his people (compare 1 John 3:2; 1 John 3:21; 1 John 4:1; 1 John 4:7; 3 John 1:1-2; 3 John 1:5; 3 John 1:11). The whole accent of his writing is love. As Westcott puts it: "St. John, while enforcing the commandment of love, gives expression to it." There is something very lovely here. So much of this letter is a warning; and parts of it are rebuke. When we are warning people or rebuking them, it is so easy to become coldly critical; it is so easy to scold; it is even possible to take a cruel pleasure in seeing people wince under our verbal lash. But, even when he has to say hard things, the accent of John's voice is love. He had learned the lesson which every parent, every preacher, every teacher, every leader must learn; he had learned to speak the truth in love. (Daily Study Bible) Warren
1 João 2:12-14
Barclay says that "teknion indicates a child young in age and paidion a child young in experience, and, therefore, in need of training and discipline. (1 John 2 - Daily Study Bible) Another has said that teknion emphasizes more the relationship, the dependence or weakness of the infant, the community of nature and kinsmanship between parent and child, while paidion stresses the immaturity of the child, the need to be under instruction or direction. Marvin Vincent compares John's two words translated little children (teknion in 1Jn 2:12, and paidion in 1Jn 2:13) in this section observing that little children (teknion) "emphasizes the idea of kinship, while paidion emphasizes the idea of subordination and consequent discipline. Hence paidion the more appropriate word when spoken from the stand-point of authority rather than of affection." (1 John 2 - Vincent's Word Studies) Paul uses paidion figuratively exhorting the Corinthian saints to not be toddlers in their understanding (1Cor 14:20), to not be those who are ignorant, child-like or immature. In contrast, Paul encourages the Corinthians instead to grow up and become "spiritual adults," those who are mature. The writer of Hebrews uses paidion as an endearing term for believers or as BDAG says "one who is treasured in the way a parent treasures a child." (Heb 2:13-14, Lxx of Isa 8:18). In a similar use, Jesus warmly addressed His disciples as His children (paidion) in much the same way a father addresses his children with endearment. (Jn 21:5) Here in 1Jn 2:18 paidion is used "as a form of familiar address on the part of a respected person, who feels himself on terms of fatherly intimacy w. those whom he addresses." (BDAG) In classical Greek the primary meaning of paidion (diminutive of pais [3679]) is an “infant” or “young child” up to 7 years of age (Liddell-Scott). TDNT (borrow) - Paidion means "small child" with reference to age or descent, and it may also denote "servant" (social position). Figuratively it carries the sense of undeveloped understanding but is also used in affectionate address (cf. Jn. 21:5; 1 Jn. 2:18). Nave Topical Bible Children Scofield Reference Index Children The Topic Concordance Children Torrey Topical Textbook Children American Tract Society Children Baker Evangelical Dictionary Child, Children Charles Buck Dictionary Children Hastings' Dictionary of the NT Child, Children Children Hawker's Poor Man's Dictionary Children Smith Bible Dictionary Children Kitto Biblical Cyclopedia Children International Standard Bible Encyclopedia - Child; Children Paidion - 52x in 49v - NAS Usage: boy's(1), Child(10), child(21), child's(2), children(17), children's(1). KJV Usage: child 25, little child 12, young child 10, damsel 4; 51 Matthew 2:8 And he sent them to Bethlehem and said, "Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him." 2:9 After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. Matthew 2:11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. Matthew 2:13 Now when they had gone, behold, an angel of the Lord appeared to Joseph in a dream and said, "Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him." 2:14 So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. Matthew 2:20 "Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead." Matthew 2:21 So Joseph got up, took the Child and His mother, and came into the land of Israel. Matthew 11:16 "But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, Matthew 14:21 There were about five thousand men who ate, besides women and children. Matthew 15:38 And those who ate were four thousand men, besides women and children. Matthew 18:2 And He called a child to Himself and set him before them, 3 and said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. 4 "Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. 5 "And whoever receives one such child in My name receives Me; Matthew 19:13 Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. Matthew 19:14 But Jesus said, "Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these." Mark 5:39 And entering in, He said to them, "Why make a commotion and weep? The child has not died, but is asleep." 40 They began laughing at Him. But putting them all out, He took along the child's father and mother and His own companions, and entered the room where the child was. 41 Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). Mark 7:28 But she answered and said to Him, "Yes, Lord, but even the dogs under the table feed on the children's crumbs." Mark 7:30 And going back to her home, she found the child lying on the bed, the demon having left. Mark 9:24 Immediately the boy's father cried out and said, "I do believe; help my unbelief." Mark 9:36 Taking a child, He set him before them, and taking him in His arms, He said to them, 37 "Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me." Mark 10:13 And they were bringing children to Him so that He might touch them; but the disciples rebuked them. 14 But when Jesus saw this, He was indignant and said to them, "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. 15 "Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." Luke 1:59 And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. Luke 1:66 All who heard them kept them in mind, saying, "What then will this child turn out to be?" For the hand of the Lord was certainly with him. Luke 1:76 "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; Luke 1:80 And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel. Luke 2:17 When they had seen this, they made known the statement which had been told them about this Child. Luke 2:27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, Luke 2:40 The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him. Luke 7:32 "They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' Luke 9:47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great." Luke 11:7 and from inside he answers and says, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.' Luke 18:16 But Jesus called for them, saying, "Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. 17 "Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." John 4:49 The royal official said to Him, "Sir, come down before my child dies." John 16:21 "Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. John 21:5 So Jesus said to them, "Children, you do not have any fish, do you?" They answered Him, "No." 1 Corinthians 14:20 Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. Hebrews 2:13 And again, "I WILL PUT MY TRUST IN HIM." And again, "BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME." 14 Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, Hebrews 11:23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict. 1 John 2:13 I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. 1 John 2:18 Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. Paidion - 88v in the non-apocryphal Septuagint - Gen 17:12; 21:7f, 12, 14ff; 25:22; 30:26; 31:17, 28; 32:15, 22; 33:1f, 5, 13; 44:20, 22, 32ff; 45:19; 48:16; 50:23; Exod 2:3, 6ff; 4:20, 25f; 21:4f, 22; 22:24; Lev 22:28; 25:54; Num 3:4; 14:3, 31; Deut 1:39; 3:6; 11:2; 22:7; 25:6; Josh 1:14; 8:30; Judg 13:8, 12; 19:19; Ruth 4:16; 1 Sam 1:2, 5f; 2 Sam 6:23; 12:15; 1 Kgs 3:25ff; Job 1:19; 21:11; 39:3; 41:5; Isa 3:5; 7:16; 8:4, 18; 9:6; 10:19; 11:6ff; 34:15; 38:19; 46:3; 49:15; 53:2; 66:8, 12; Jer 31:20; Lam 4:10 Septuagint translates a number of Hebrew words with paidion: בְּכֹר = bekōr , Firstborn (Dt 25:6). בֵּן = bēn , Child, young one (Ge 31:17, Lev 22:28, Isa 66:8). טַף = aph , Little ones, children (Ge 45:19, Nu 14:3, Jos 1:14). יוֹנֶקֶת = yôneqeth , Shoot (Isa 53:2). יָלַד = yāladh, Child (1 Kgs 3:26). יֶלֶד = yeledh, Child (Ge 33:1-2., 1Sa 1:2, Isa 8:18). נַעַר = na‘ar, Boy, young person (Ge 21:17-20, Job 1:19, Isa 7:16). נַעֲרָה = na‘ărāh, Maiden (Job 41:5). עֶבֶד = ‘evedh, Servant (Jdg 19:19—Codex Vaticanus only). עוּל ‘ûl, = Nursing child (Isa 49:15). רֶחֶם = rechem, Womb (Isa 46:3). 1 John 2:14 I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. (NASB: Lockman) EXPLANATORY NOTE FROM THE NET Note: The versification of 1Jn 2:13 and 1Jn 2:14 (so also NAB, NRSV, NLT) follows that of the NA27 and UBS4 editions of the Greek text. Some English translations, however, break the verses between the sentence addressed to children and the sentence addressed to fathers (KJV, NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material. Greek: εγραψα υμιν πατερες οτι εγνωκατε τον απ αρχης εγραψα υμιν νεανισκοι οτι ισχυροι εστε και ο λογος του θεου εν υμιν μενει και νενικηκατε τον πονηρον Amplified: I write to you, fathers, because you have come to know (recognize, be conscious of, and understand) Him Who [has existed] from the beginning. I write to you, young men, because you are strong and vigorous, and the Word of God is [always] abiding in you (in your hearts), and you have been victorious over the wicked one. (Lockman) Berkley (Modern Language): I have written you, fathers, because you have learned to know Him who is from the beginning. I have written you, young men, because you are vigorous; God’s message stays in your hearts and you have conquered the evil one. ESV: I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. HCSB: I have written to you, children, because you have come to know the Father. I have written to you, fathers, because you have come to know the One who is from the beginning. I have written to you, young men, because you are strong, God’s word remains in you, and you have had victory over the evil one. NET: I have written to you, children, that you have known the Father. I have written to you, fathers, that you have known him who has been from the beginning. I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil one. NIV: I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, dear children, because you have known the Father. 14 I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one. NLT: I have written to you who are God’s children because you know the Father. I have written to you who are mature in the faith because you know Christ, who existed from the beginning. I have written to you who are young in the faith because you are strong. God’s word lives in your hearts, and you have won your battle with the evil one.
1 João 2:12-14
Barclay - This is a very lovely passage and yet for all its beauty it has its problems of interpretation. We may begin by noting two things which are certain. First, as to its form, this passage is not exactly poetry but it is certainly poetical and strongly rhythmical. Therefore, it is to be interpreted as poetry ought to be. Second, as to its contents, John has been warning his people of the perils of the dark and the necessity of walking in the light and now he says that in every case their best defense is to remember what they are and what has been done for them. No matter who they are, their sins have been forgiven; no matter who they are, they know him who is from the beginning; no matter who they are, they have the strength which can face and overcome the Evil One. When Nehemiah was urged to seek a cowardly safety, his answer was: "Should such a man as I flee?" (Neh 6:11). And when the Christian is tempted, his answer may well be: "Should such a man as I stoop to this folly or stain my hands with this evil?" The man who is forgiven, who knows God and who is aware that he can draw on a strength beyond his own, has a great defense against temptation in simply remembering these things. (1 John 2 - Daily Study Bible) I AM WRITING, WRITING, WRITING I am writing (grapho) in the present tense (Similar use of present tense in Gal. 1:20; 1Cor 14:37; 2Cor 1:13; 1Ti 3:14) which speaks of the continuing effect John intends for his words to have on the hearts and minds of his readers. Many of his uses (see below) in First John could be interpreted as explaining his purpose for writing this letter. NET Note entitles this section (1Jn 2:12-14) "Words of Reassurance": I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1Jn 1:6, 8, 10. The counterclaims the author has made in 1Jn 1:7, 9, 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 1Jn 5:13). Finally, in such a context the warning which follows in 1Jn 2:15–17 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation. Grapho is used 13 times in 10 verses in 1John = 1John 1:4; 2:1, 7-8, 12-15, 21, 26; 5:13; twice in 2Jn 1:5, 12 and twice in 3John 1:9, 13; (1 John 1:4) These things we write, so that our joy may be made complete. (1 John 2:1) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; (1 John 2:7) Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. (1 John 2:8) On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. (1 John 2:12) I am writing (present tense) to you, little children, because your sins have been forgiven you for His name’s sake. (1 John 2:13) I am writing (present tense) to you, fathers, because you know Him who has been from the beginning. I am writing (present tense) to you, young men, because you have overcome the evil one. I have written (aorist tense - see epistolary aorist) to you, children, because you know the Father. (1 John 2:14) I have written (aorist tense) to you, fathers, because you know Him who has been from the beginning. I have written (aorist tense) to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. Comment: Note that the first 3 occurrences of grapho (1Jn 2:12-13) are in the present tense and the last 3 (1Jn 2:13b, 1Jn 2:14) are in the in the aorist tense. William Barclay asks - (In 1Jn 2:12-14) Why does John say three times I am writing and three times I have written? The Vulgate translates both by the Latin present tense scribo, and it has been argued that John varies the tense simply to avoid the monotony that six successive present tenses would bring. It has also been argued that the past tenses are what Greek calls the epistolary aorist. Greek letter-writers had a habit of using the past instead of the present tense because they put themselves in the position of the reader. To the writer of a letter a thing may be present because at the moment he is doing it; but to the reader of the letter it will be past because by that time it has been done. To take a simple instance, a Greek letter-writer might equally well say, "I am going to town today," or "I went to town today." That is the Greek epistolary or letter-writer's aorist. if that be the case here, there is no real difference between John's I am writing and I have written. More likely the explanation is this. When John says I am writing he is thinking of what he is at the moment writing and of what he still has to say; when he says I have written he is thinking of what has already been written and his readers have already read. The sense would then be that the whole letter, the part already written, the part being written and the part still to come, is all designed to remind Christians of who and Whose they are and of what has been done for them. For John it was of supreme importance that the Christian should remember the status and the benefits he has in Jesus Christ, for these would be his defense against error and against sin. (1 John 2 - Daily Study Bible) Marvin Vincent favors the epistolary aorist - The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader’s stand-point, regarding the writing as past. See comment on 1 Pet. 5:12. I write, therefore, refers to the Apostle’s immediate act of writing; I have written, or I wrote, to the reader’s act of reading the completed writing. W. E. Vine - The tense of the verb rendered “I have written” is the epistolary aorist. In letter-writing among the Greeks it was customary for the writer to project his thoughts to the time when the recipient, or recipients, would be reading the letter. From their point of view he “wrote” it a considerable time before they received it; accordingly he speaks of it in that way, having regard not only to the completed letter, but to the time of its perusal by the readers. (1 John 2:21) I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. (1 John 2:26) These things I have written to you concerning those who are trying to deceive you. (1 John 5:13) These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. Little children (teknion - “little born ones”) - "Not children in age, but addressed to the readers generally." (Vincent) Most commentators interpret the little children (teknion) as a reference to all believers and if you observe the 7 other uses in First John, they all generally refer to all believers, to all who have been born again. For example, Steven
1 João 2:12-14
Barclay - Little children is one of John's favourite expressions. He also uses it in 1 John 2:1; 1 John 2:28; 1 John 3:7; 1 John 4:4; 1 John 5:21; and it is clear in the other cases that he is not thinking of little children in terms of age but of Christians whose spiritual father he is. By this time he must have been very nearly a hundred years old; all the members of his churches were of a far younger generation and to him they were all little children in the same way as a teacher or professor may still think of his boys after the boys have long since become men. (1 John 2 - Daily Study Bible) B F Westcott - The word which expresses fellowship of nature (teknion) is connected with that which is the sign of it, the forgiveness of sins… Both from the symmetry of the structure (little children, fathers, young men), and from the general scope of the passage, it is evident that the title (here as elsewhere) is addressed to all St John’s readers and not to a particular class of children in age. Teknon was used in secular Greek writings as a form of familiar, tender or affectionate address to speak of one kindly even if they were adults referring to them as "my son" or "my child". For example in a use that parallels 1Jn 2:12, Jesus says to the paralytic "Take courage (present imperative) My son ( "my child" = teknon), your sins are forgiven." (Mt 9:2) The root word teknon views the child in relation to his parents or family and this use is especially significant in the New Testament, in which we see all of mankind divided into one of two families from a spiritual standpoint -- either the family of God or the family of the Devil. As such we can apply the common saying "Like father, like son". In one of the most scathing discourses of Jesus against the Jews (who had "believed" in Him in John 8:30, but not with a belief unto salvation as context shows, eg, these same Jews "picked up stones to throw at Him" in John 8:59) we read the following interchange "They (the Jews who had "believed" in Jesus - Jn 8:30-31) answered and said to Him, "Abraham is our father." Jesus said to them, "If you are Abraham's children (teknon), do the deeds of Abraham." (John 8:39, read Jn 8:40-43) Jesus went on to tell these Jews who had "believed" (their belief did not bring about a new birth into a new family - Jn 1:12-13, 1Jn 3:1). "You are of your father the devil." (Jn 8:44) John is the only writer to use teknion and there are no uses in the Lxx John 13:33 "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' 1 John 2:1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 1 John 2:12 I am writing to you, little children, because your sins have been forgiven you for His name's sake. 1 John 2:28 Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 1 John 3:7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; 1 John 3:18 Little children, let us not love with word or with tongue, but in deed and truth. 1 John 4:4 You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world. 1 John 5:21 Little children, guard yourselves from idols. Hiebert on 1Jn 2:12-14 - Views differ as to how many groups are in view. Some suggest three distinct groups as representing “three stages of spiritual growth.” (ED: JOHN MACARTHUR, RAY STEDMAN, etc I ALSO FAVOR 3 GROUPS ESPECIALLY BECAUSE HE DISTINGUISHES "CHILDREN" IN 1Jn 2:13) But this is questionable (ED: IN HIEBERT'S VIEW) in view of the inclusive usage of little children as well as the unusual order, little children, fathers, young men. Those who hold to three groups tend to reverse the order in their discussions. A second view is that John first addressed all his readers and then subdivided them into “fathers” and “young men.” Houlden suggested that these two terms were formal designations of church officials, “the elders” and “the deacons.” More probable is the view that the readers are now divided “by the length of their Christian experience.” A third view holds that all the readers are included each time, the designation being true of the experience ascribed to them. It is difficult to decide between the last two views. This author inclines to the second view, yet he recognizes the force of Plummer’s remarks. There is, however, something to be said for the view that all John’s readers are addressed in all three cases, the Christian life of all having analogies with youth, manhood, and age; with the innocence of childhood, the strength of prime, and the experience of full maturity. (1 John 2:7-17 Exposition) John Stott on the groups in 1Jn 2:12-14 - The author divides his readers into three groups, whom he names dear children, fathers and young men, and addresses each group twice. He is indicating not their physical ages, as some have thought, but stages in their spiritual development, for God’s family, like every human family, has members of differing maturity. (BORROW The Letters of John) THE GREATEST GIFT: FORGIVENESS OF SINS! Because your sins (hamartia) have been forgiven (aphiemi - perfect tense - forgiven when they initially received Christ with permanent effect) you for His (JESUS') Name's sake - Because (hoti) - It behooves the diligent student of the Word (cp 2Ti 2:15+), to develop the "spiritual discipline" of pausing to ponder the text (see Meditate or Primer on Biblical Meditation), and terms of explanation like because (and for) provide an excellent opportunity to practice this discipline (there are 1426 uses of because in the NAS95, which should provide many golden opportunities to interact with the Living and Active Word [Heb 4:12-13+], as led by the Living and Active Spirit - 1Cor 2:10-13+). While some see the because as declarative, B F Westcott says "There can be no doubt that the particle is causal (because) and not declarative (that). St John does not write to make known the privileges of Christians, but to enforce the duties which follow from the enjoyment of them." Sam Storms - If "because" is the correct rendering, John is saying: " Since these things are true of you, I felt it important to write this epistle to deepen your assurance of faith and with additional instructions about how you should live out your life in Christ." Others argue that we should render the Greek hoti as that and understand John to be affirming "that their sins have been forgiven." (Ed: After much study on this passage, I favor "because"). (1 John 2:3-17) As someone has well said "not a step can be taken in the Christian life, until we know that we are forgiven and accepted." In light of the hard truths he had just written, he wanted his readers to know that they were children of God who had received His unqualified forgiveness and eternally "accepted in the Beloved," Christ Jesus. (Eph 1:6KJV+) (See in depth study of Accepted in the Beloved) Sins (266)(hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (used this way by Homer some 100 times to describe 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). Hamartia pictures the idea of missing God's 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." John is saying the penalty of our sins (death - Ro 6:23+) has been completely and forever paid. We can be eternally sure of our salvation in Christ Jesus. O to grace how great a debtor Daily I’m constrained to be! Let Thy goodness, like a fetter, Bind my wandering heart to Thee. Prone to wander, Lord, I feel it, Prone to leave the God I love; Here’s my heart, O take and seal it, Seal it for Thy courts above. Come, Thou Fount of Every Blessing B F Westcott - The proclamation of the forgiveness of sins was the message of the Gospel: Luke 24:47 ("repentance for forgiveness of sins"); Acts 13:38 ("through Him [Jesus] forgiveness of sins is proclaimed"). This includes potentially the fulfilment of man’s destiny as man.
1 João 2:12-14
Barclay - He can bring his request only because he knows the Name--the character of God. "Some boast of chariots," says the Psalmist, "and some of horses; but we boast of the name of the Lord our God" (Ps 20:7+). Some people put their trust in earthly helps but we will trust God because we know his nature. So, then, John means that we are assured of forgiveness because we know the character of Jesus Christ. We know that in him we see God. We see in him sacrificial love and patient mercy; therefore we know that God is like that; and, therefore. we can be sure that there is forgiveness for us. (1 John 2 - Daily Study Bible) We see this same principle even in the Old Testament - the OT saints believed in His great Name, looking forward to the Cross, while we believe in His great Name and look back to His finished work on the Cross. And so David prayed "For Your name’s sake, O LORD, Pardon my iniquity, for it is great." (Ps 25:11)
1 João 2:12-14
Barclay on knowledge - There is the gift of increasing knowledge o God. John no doubt was thinking of his own experience. He was an old man now; he was writing about A.D. 100. For seventy years he had lived with Christ and he had thought about him and come to know him better every day. For the Jew knowledge was not merely an intellectual thing. To know God was not merely to know him as the philosopher knows him, it was to know him as a friend knows him. In Hebrew to know is used of the relationship between husband and wife and especially of the sexual act, the most intimate of all relationships (compare Ge 4:1). When John spoke of the increasing knowledge of God, he did not mean that the Christian would become an ever more learned theologian; he meant that throughout the years he would become more and more intimately friendly with God. (1 John 2 - Daily Study Bible) The verb ginosko is in the perfect tense which indicates that the fathers had come to know Jesus personally as Lord and Savior at some point in the past (the moment of their new birth by grace through faith - Eph 2:8-9-note) and are still (and forever) in the state of knowing Him by virtue of their immutable covenant union with Him.
1 João 2:15
Barclay writes that agape indicates an… … unconquerable benevolence, invincible goodwill… If we regard a person with agape, it means that no matter what that person does to us, no matter how he treats us, no matter if he insults us or injures us or grieves us, we will never allow any bitterness against him to invade our hearts, but will regard him with that unconquerable benevolence and goodwill which will seek nothing but his highest good." … In the case of our nearest and our dearest we cannot help loving them; we speak of falling in love; it is something which comes to us quite unsought; it is something which is born of the emotions of the heart. But in the case of our enemies, (agape) love is not only something of the heart; it is also something of the will. It is not something which we cannot help; it is something which we have to will ourselves into doing (Ed note: enabled by the Spirit Whose "fruit" in yielded believers is "agape love"). It is in fact a victory over that which comes instinctively to the natural man. Agape does not mean a feeling of the heart, which we cannot help, and which comes unbidden and unsought; it means a determination of the mind, whereby we achieve this unconquerable goodwill even to those who hurt and injure us. Agape, someone has said, is the power to love those whom we do not like and who may not like us. In point of fact we can only have agape when Jesus Christ enables us to conquer our natural tendency to anger and to bitterness, and to achieve this invincible goodwill to all men. Agape, is that unconquerable benevolence, that undefeatable good-will, which will never seek anything but the highest good of others, no matter what they do to us, and no matter how they treat us. That love can come to us only when Christ, Who is that love, comes to dwell within our hearts… (Agape)… will never dream of revenge, but will meet all injuries and rebuffs with undefeatable good will. Agape is that quality of mind and heart which compels a Christian never to feel any bitterness, never to feel any desire for revenge, but always to seek the highest good of every man no matter what he may be. If a man has agape, no matter what other people do to him or say of him, he will seek nothing but their good. He will never be bitter, never resentful, never vengeful; he will never allow himself to hate; he will never refuse to forgive. Love, agape, is the virtue of the man who, even if he tried, could not forget what God has done for him nor the love of God to men. Agape is the word for Christian love. Agape is not passion with its ebb and flow, its flicker and its flame; nor is it an easy-going and indulgent sentimentalism. And it is not an easy thing to acquire or a light thing to exercise. Agape is undefeatable goodwill; it is the attitude towards others which, no matter what they do, will never feel bitterness and will always seek their highest good. There is a love which seeks to possess; there is a love which softens and enervates; there is a love which withdraws a man from the battle; there is a love which shuts its eyes to faults and to ways which end in ruin. But Christian love will always seek the highest good of others and will accept all the difficulties, all the problems and all the toil which search involves. (Daily Study Bible) The love of the world is essentially idolatry, and God will not be worshipped side by side with idols.
1 João 2:16
Barclay notes that alazon and the related word alazoneia have… behind them a most interesting picture, which makes them all the more vivid and meaningful. The Greeks derived them from ale, which means a wandering about; and an alazon was one of these wandering quacks who could be found shouting their wares in every market-place and in every fair-ground, and offering to sell men their patent cure-alls. Plutarch, for instance, uses it to describe a quack doctor (Plutarch, Moralia 523). It was the word for these quacks and cheapjacks who travelled the country and set up their stalls wherever crowds gathered, to sell their patent pills and potions, and to boast that they could cure anything. So in Greek the word came to mean a pretentious braggart. The Platonic Definitions define alazoneia as `the claim to good things which a man does not really possess'. Aristotle defines the alazon as the man `who pretends to praiseworthy qualities which he does not possess, or possesses in a lesser degree than he makes out' (Aristotle, Nicomachean Ethics 1127a 21). Again in the Rhetoric (1384a 6) he says that 'it is the sign of alazoneia to claim that things it does not possess belong to it'. Plato uses the word alazon to describe the 'false and boastful words' which can get into a young man's mind and drive out `the pursuits and true words which are the best guardians and sentinels in the minds of men who are dear to the gods' (Plato, Republic 560c). In the Gorgias Plato draws a picture of the souls of men before the judge in the afterworld, souls 'where every act has left its smirch, where all is awry through falsehood and imposture, alazoneia, and nothing straight because of a nurture that knew not the truth' (Plato, Gorgias 525a). Xenophon tells how Cyrus the Persian king, who knew men, defined the alazon: 'The name alazon seems to apply to those who pretend that they are richer than they are, or braver than they are, and to those who promise to do what they cannot do, and that, too, when it is evident that they do this only for the sake of getting something or making some gain' (Xenophon, Cyropaedia 2.2.12). In the Memorabilia he tells how Socrates utterly condemned such imposters. Socrates said they are found in every walk of life, but they were worst of all in politics. 'Much the greatest rogue of all, is the man who has gulled his city into the belief that he is fit to direct it' (Xenophon, Memorabilia 1.7.5). Theophrastus has a famous character sketch of the alazOn. 'Alazoneia', he begins, 'would seem to be, in fact, pretension to advantages which one does not possess'. The alatan is the man who will stand in the market-place and talk to strangers about the argosies he has at sea and his vast trading enterprises when his bank balance is precisely tenpence l He will tell of the campaigns he served with Alexander the Great, and how he was on terms of personal intimacy with him. He will talk about the letters which the chiefs of the state write to him for help and advice. When he is living in lodgings he will pretend that the house in which his room is situated is the family mansion, and that he is thinking of selling it because it is not commodious enough for the entertaining which he has to do (Theophrastus, Characters 23). The alazan was the braggart and the boaster out to impress men; the man with all his goods in the shop window; the man given to making extravagant claims which he can never fulfil. But we have still to see the alazon in his most damaging and dangerous form. It was not so very dangerous for a man to lay claim to a business or a fortune which he did not possess; but in the days of the NT there were men who made claims which were exceedingly dangerous. These men were the Sophists. The Sophists were Greek wandering teachers who claimed to sell knowledge; and, in effect, the knowledge they claimed to sell was the know-ledge of how to be a success in life. The Greeks loved words; and the Sophists claimed to give men subtle skill in words, so that, in the famous phrase `they could make the worse appear the better reason'. They claimed to give men that magic of words which would make the orator the master of men. Aristophanes pillories them in The Clouds. He says the whole object of their teaching was to teach men to fascinate the jury, to win impunity to cheat, and to find an argument to justify anything. Isocrates, the great Greek teacher, hated them. `They merely try,' he said, 'to attract pupils by low fees and big promises' (Isocrates, Sophist 10. 193a). He said : `They make impossible offers, promising to impart to their pupils an exact science of conduct by means of which they will always know what to do. Yet for this science they charge only £15 or £20… They try to attract pupils by the specious titles of the subjects which they claim to teach, such as Justice and Prudence. `But the Justice and Prudence which they teach are of a very peculiar sort, and they give a meaning to the words quite different from that which ordinary people give; in fact they cannot be sure about the meaning themselves, but can only dispute about it. Although they profess to teach justice, they refuse to trust their pupils, and make them deposit the fees with a third party before the course begins' (Isocrates, Sophist 4. 291d). Plato savagely attacks them in his book called The Sophist : 'Hunters after young men of wealth and position, with sham education as their bait, and a fee for their object, making money by a scientific use of quibbles in private conversation, while quite aware that what they are teaching is wrong.' It is these men, and the like of them, of whom the NT is thinking, and against whom it warns the Christian. The warning is against the false teacher who claims to teach men the truth, and who does not know it himself. The world is still full of these people who offer men a so-called wisdom, who shout their wares wherever men meet, who claim to have the cure and the solution to everything. How can we distinguish these men? (i) Their characteristic is pride. In the Testament of Joseph, Joseph tells how he treated his brethren : 'My land was their land, and their counsel my counsel. And I exalted myself not among them in arrogance (alazoneia) because of my worldly glory, but I was among them as one of the least' (Testament of Joseph 17. 8). The alazon is the teacher who struts as he teaches, and who is fascinated by his own cleverness. (ii) Their stock in trade is words. The Sophist defended himself to Epictetus that the young men came to him looking for someone to teach them. 'To teach them to live?' demands Epictetus. And then he answers his own question : 'No, fool; not how to live, but how to talk; which is also the reason why he admires you' (Epictetus, Discourses 3.23). The alazon seeks to substitute clever words for fine deeds. (iii) Their motive is profit. The alazon is out for what he can get. Prestige for his reputation and money for his pocket is his aim. The programme he preaches is designed to return his party to power and himself to office. The alazon is not dead. There are still the teachers who offer worldly cleverness instead of heavenly wisdom; who spin fine words which never end in any lovely action; whose teaching is aimed at self-advancement and whose desire is profit and power. (BORROW New Testament Words page 46) Help me, Lord, to live my life Free from selfishness and strife So that others clearly see Changes You have made in me. -- Sper Of life (979) (bios; English biology) refers to everyday life including the daily functions of one's life on earth, such as our natural preoccupation with food, clothing and shelter (Lk 8:14+, 1Ti 2:2+, 2Ti 2:4-note, 1Pe 4:3-note). In this sense bios refers to the necessities of life and includes those pursuits and occupations pertaining to civil life. Bios focuses more on possessions, occupation, and status—the things that make up life—than on living, breathing, or being alive. That which sustains life. Bios can also refer to one's livelihood or means of subsistence including property, worldly goods, how one makes a living (1Jn 3:17) Wuest contrasts bios with zoe, the latter term referring to "life in the sense of one who is possessed of vitality and animation. It is used of the absolute fulness of life, both essential and ethical, which belongs to God. It is used to designate the life which God gives to the believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being and as a result, his behavior. BDAG states that bios refers to… life in its appearance and manifestations freq. distinguished from zoe, the condition of being alive… Although there is freq. overlapping in usage, bios may be said to denote the manner in which one’s zoe, finds expression and the latter term may be used to connote quality of existence as such (cp. IPriene 105, 10 the birth of Augustus marked the ‘beginning of life (bios) and living (zoe)… Cass. Dio 69, 19 ‘Here lies Similis, alive [bios] for a number of years, but really living [zoe] for seven’.). Hence, as the semantic history shows, the loss of bios need not terminate zoe (q.v.). (Eg, compare the zoe of a believer in 1Jn 2:17b = "abides forever"!) (1) Life and activity associated with it… 2 Cl 1:6.(chronos tou biou) = time of life; (eiserchesmai eis ton biou) = come to life Dg 1 (which speaks) of a new way of living. The present life and its pleasures (hedone). Contrasted with bios is life beyond the grave (coming lifebut different (heteros biou) = which involves punishment. The affairs of everyday life (2Ti 2:4). (2) Resources needed to maintain life, means of subsistence, specifically property, worldly goods (1Jn 3:17) (borrow A Greek-English lexicon of the New Testament, and other early Christian literature) Hiebert explains that of life is "The genitive "of life" (tou biou) and is the same word rendered "this world's goods" in Jas 3:17. The term occurs ten times in the New Testament (Mk 12:44; Lk 8:14, 43; 15:12, 30; 21:4; 1Ti 2:2; 2Ti 2:4-note; 1Jn 2:16; 3:17) and basically denotes "the means of life, livelihood." John's expression, "the boastful pride of life," appearing only here in the New Testament, portrays an attitude of boastfulness and a hollow self-exaltation based on material possessions or social prominence. It is the disposition to "show off" before others on the basis of worldly possessions or personal abilities and achievements. Thus as Plummer notes, "The first two may be the vices of a solitary; the third requires society. We can have sinful desires when we are alone, but we cannot be ostentatious without company. (The Epistles of John An Expositional Commentary D. Edmond Hiebert) (See Hiebert's Excellent Online Paper on 1 John 2:2-17 in Bibliotheca Sacra) The NET Bible note comments that in 1John 2:16… The genitive biou (bios) is difficult to translate: (1) Many understand it as objective, so that bios, "material life", becomes the object of one's alazoneia ("pride" or "boastfulness"). Various interpretations along these lines refer to boasting about one's wealth, showing off one's possessions, boasting of one's social status or lifestyle. (2) It is also possible to understand the genitive as subjective, however, in which case the biou itself produces the alazoneia. In this case, the material security of one's life and possessions produces a boastful overconfidence. This understanding better fits the context here: The focus is on people who operate purely on a human level and have no spiritual dimension to their existence. This is the person who loves the world, whose affections are all centered on the world, who has no love for God or spiritual things ("the love of the Father is not in him," 1Jn 2:15). (NET Bible) Bios - 11 uses in the NT… Mark 12:44 for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on." NET Note: The contrast between this passage Mk 12:41-44 and what has come before in Mk 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cp Mk 11:17) she evidenced great faith and gave out of her extreme poverty everything she had. (NET Bible) Luke 8:14 "And the seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. NET Note: On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Lk 12:12-21; 16:19-31. The verb (telesphoreo = fruit to maturity) means "to produce mature or ripe fruit" (L&N 23.203). Once again the seed does not reach its goal. (NET Bible) Luke 8:43 And a woman who had a hemorrhage for twelve years, and could not be healed by anyone, (bios not in this version but is in the ESV - see explanation below) Note the difference in the ESV Luke 8:43 And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living (bios) on physicians, she could not be healed by anyone. NET Bible note explains: Most MSS, including the majority of later MSS (a[* C] A L W Q X [Y] ¦(1, 13 )33 [1424] Û [lat sy(c,p,h)]) read here, "having spent all her money on doctors." Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., î(75 )B [D] 0279 sy(s )sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke's account with similar material in Mark 5:26 (see TCGNT 121). NA(27) includes the words in brackets, indicating doubt as to their authenticity. (NET Bible) Luke 15:12 and the younger of them said to his father, 'Father, give me the share of the estate that falls to me.' And he divided his wealth between them. Luke 15:30 but when this son of yours came, who has devoured your wealth with harlots, you killed the fattened calf for him.' NET Note: Note the younger son is not "my brother" but this son of yours (an expression with a distinctly pejorative nuance). This is another graphic description. The younger son's consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him. The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son's unrighteous behavior. (NET Bible) Luke 21:4 for they all out of their surplus ("out of what abounded to them") put into the offering; but she out of her poverty put in all that she had to live on (bios)." ("put in her entire livelihood.") 1Timothy 2:2 for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity. 2Timothy 2:4-note No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier. 1 John 2:16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 1 John 3:17 But whoever has the world's goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? NET Note: Here bios refers to one's means of subsistence - material goods or property (NET Bible) 1Pe 4:3-note For the time already past (referring to the readers' behavior in time past) is sufficient for you to have carried out the desire of the Gentiles (used here of those who are not God's people), having pursued a course of sensuality (literally sensualities = plural), lusts, drunkenness, carousals, drinking parties and abominable idolatries (The Greek words here all occur in the plural and describe their common practice in the past) Bios - 24 times in the non-apocryphal Septuagint (LXX) - Ezra 7:26; Esther 3:13; Job 7:1, 6, 16; 8:9; 9:25; 10:5, 20; 12:12; 14:5f, 14; 15:20; 21:13; Pr 3:2, 16; 4:10; 5:9; 16:17; 31:3, 12, 14; Song 8:7 Bishop Trench has the following notes on bios as compared to zoe "The Latin language and the English not less are poorer than the Greek, in having but one word, the Latin ‘vita,’ the English ‘life,’ where the Greek has two. There would, indeed, be no comparative poverty here, if zoe and bios were merely duplicates. But, contemplating life as these do from very different points of view, it is inevitable that we, with our one word for both, must use this one in very diverse senses; and may possibly, through this equivocation, conceal real and important differences from ourselves or from others; as nothing is so effectual for this as the employment of equivocal words. (Synonyms of the New Testament) Marvin
1 João 2:16
Barclay: For everything that is in the world—the flesh’s desire, the eye’s desire, life’s empty pride—does not come from the Father but comes from the world. BBE: Because everything in the world, the desire of the flesh, the desire of the eyes, and the pride of life, is not of the Father but of the world. GWT: Not everything that the world offers—physical gratification, greed, and extravagant lifestyles—comes from the Father. It comes from the world, and (GWT) ICB: These are the evil things in the world: wanting things to please our sinful selves, wanting the sinful things we see, being too proud of the things we have. But none of those things comes from the Father. All of them come from the world. (ICB: Nelson) ISV: For everything that is in the world—the desire for fleshly gratification, the desire for possessions, and worldly arrogance—is not from the Father but is from the world. KJV: For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. Law - “Do not court the intimacy and the favour of the unchristian world around you; do not take its customs for your laws, nor adopt its ideals, nor covet its prizes, nor seek fellowship with its life.” Macent: for what the world is so full of, sensuality, avarice, and pride, is not deriv'd from the creator, but is the offspring of a vicious world. MLB (Berkley): because everything in the world, the passions of the flesh, the desires of the eyes, and the proud display of life have their origin not from the Father but from the world. NAB: For all that is in the world, sensual lust, enticement for the eyes, and a pretentious life, is not from the Father but is from the world. NCV: These are the ways of the world: wanting to please our sinful selves, wanting the sinful things we see, and being too proud of what we have. None of these come from the Father, but all of them come from the world. (NCV) NIV: For everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. (NIV - IBS) NJB: because everything there is in the world— disordered bodily desires, disordered desires of the eyes, pride in possession— is not from the Father but is from the world. NLT: For the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world. (NLT - Tyndale House)
1 João 2:16
Barclay: life’s empty pride ICB: being too proud of the things we have ISV: the desire for possessions, and worldly arrogance MLB the proud display of life NCV: being too proud of what we have. NIV: boasting of what he has and does NJB: pride in possession NLT: pride in our achievements and possessions. Esther 1:3-7; Ps 73:6; Daniel 4:30; Revelation 18:11-17 1 John 2 Resources - Multiple Sermons and Commentaries PRIDE THE "BIG I" Boastful pride (alazoneia) of life (bios) ("material life that inflates self-assurance") - NET translation "the arrogance produced by material possessions" (1Jn 2:16NET) Wuest paraphrases IT "the insolent and empty assurance which trusts in the things that serve the creature life". (See other translations above). John is referring to anyone who puts confidence or self-worth in possessions, expressive of an attitude that excludes God. Gary Burge - John has in mind an attitude of pretentious arrogance or subtle elitism that comes from one’s view of wealth, rank, or stature in society. It is an overconfidence that makes us lose any notion that we are dependent on God. (See The Letters of John - Page 116) D Edmond Hiebert observes that "While the two preceding aspects are inward, relating to what one wants, this is outward, relating to what one has or professes to have. (Online Paper on 1 John 2:2-17 in Bibliotheca Sacra) Daniel Akin - This pride that results from and in worldly possession is an affront to God, for it leads to a glorification of the self and a failure to realize the dependence of humanity upon God, the Creator, for existence. In this area of temptation, individuals make idols of their livelihood, social standing, and any other status symbol that the world determines is important but that matters little to God.252 Pride, prestige, power, and position count for nothing in the kingdom of God. The value system of this world is turned on its head when God provides the evaluation. (See 1,2,3 John: An Exegetical and Theological Exposition) From his sermon The Love that God Hates, Akin adds "Pride – vain glory, boasting arrogance. Refers to the braggart who exaggerates what he has in order to impress others. It is the “I, me, my” person. Pride of life – speaks of the person who glorifies himself rather than God. He or she makes an idol of their stuff, their career, their achievements, their social standing. Pride, power, possessions, prestige, and position is what life is all about. This person fails to see that the Lord Jesus, the King of Glory, turned the value system of this world and all this stuff on its head." I Howard Marshall on Boastful pride of life - The third feature is pride in possessions. The word for “possessions” is literally “life,” a word that can be used of the things that support life (cf. Mk. 12:44). The word “pride” refers to boasting and arrogance, but it conveys a strong hint of the ultimate emptiness of boasting; it means the braggadocio which exaggerates what it possesses in order to impress other people. (Borrow The Epistles of John) Barker writes that the boastful pride of life "will be reflected in whatever status symbol is important to me or seems to define my identity. When I define myself to others in terms of my honorary [or earned] degrees, the reputation of the church I serve, my annual income, the size of my library, my expensive car or house, and if in doing this I misrepresent the truth and in my boasting show myself to be only a pompous fool who has deceived no one, then I have succumbed to what John calls the pride of life. (SEE The Expositor's Bible Commentary - Abridged Edition) Jamieson comments on the boastful pride of life as "literally, “arrogant assumption”: vainglorious display. Pride was Satan’s sin whereby he fell and forms the link between the two foes of man, the world (answering to “the lust of the eyes”) and the devil (as “the lust of the flesh” is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father’s care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Mt 13:18–23; Mk 4:3–8). The world’s awful anti-trinity, the “lust of the flesh, the lust of the eyes, and the pride of life,” similarly is presented in Satan’s temptation of Eve: “When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise,” Ge 3:6 (one manifestation of “the pride of life,” the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge). (1 John 2 Commentary) Adam
1 João 2:18-23
Barclay: Little children, it is the time of the last hour; and now many antichrists have risen, just as you heard that Antichrist was to come. That is how we know that it is the time of the last hour. (Barclay's Daily Study Bible). Berkley (Modern Language): Children, the final hour is here and, as you have heard that antichrist is coming, even now many antichrists have arisen, from which we gather certainly that it is the last hour. ESV: Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. HCSB: Children, it is the last hour. And as you have heard, “Antichrist is coming,” even now many antichrists have come. We know from this that it is the last hour. KJV = Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. NET: Children, it is the last hour, and just as you heard that Antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour. NIV: Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour. NLT: Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this we know that the last hour has come.
1 João 2:18-23
Barclay: They have gone out from among us but they are not of our number. If they had been of our number, they would have remained with us. But things have happened as they have happened, that it may be clearly demonstrated that all of them are not of us.(Barclay's Daily Study Bible). Berkley (Modern Language): They went out from us but they never belonged to us; for had they been ours, they would have remained with us. But it had to become clear that not all belong to us. ESV: 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. HCSB: They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us. KJV They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. NET: They went out from us, but they did not really belong to us, because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us. NIV: They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us. NLT: These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us.
1 João 2:18-23
Barclay: But you have received anointing from the Holy One and you all possess knowledge.(Barclay's Daily Study Bible). Berkley (Modern Language): Besides, you have an anointing from the Holy One and you know all things. ESV: But you have been anointed by the Holy One, and you all have knowledge. HCSB: But you have an anointing from the Holy One, and all of you have knowledge. NET: Nevertheless you have an anointing from the Holy One, and you all know. NIV: But you have an anointing from the Holy One, and all of you know the truth. NLT: But you are not like that, for the Holy One has given you his Spirit, and all of you know the truth.
1 João 2:18-23
Barclay - John reminds his people that in matters of faith the humblest Christian need have no feeling of inferiority to the most learned scholar. There are, of course, matters of technical scholarship, of language, of history, which must be the preserve of the expert; but the essentials of the faith are the possession of every man. (1 John 2 Commentary Daily Study Bible) David
1 João 2:18-23
Barclay: I have not written this letter to you because you do not know the truth, but because you do know it and because no lie comes from the truth. (Barclay's Daily Study Bible). Berkley (Modern Language): The reason I am writing is not because you do not know the truth, but because you know it and that nothing false originates from the truth. ESV: I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth. HCSB: I have not written to you because you don’t know the truth, but because you do know it, and because no lie comes from the truth. NET: I have not written to you that you do not know the truth, but that you do know it, and that no lie is of the truth. NIV: I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth. NLT: So I am writing to you not because you don’t know the truth but because you know the difference between truth and lies.
1 João 2:18-23
Barclay - The greatest Christian defense is simply to remember what we know. What we need is not new truth, but that the truth which we already know become active and effective in our lives… It is the simple fact of the Christian life that things would be different at once if we would only put into practice what we already know. That is not to say that we never need to learn anything new; but it is to say that, even as we are, we have light enough to walk by if we would only use it. (Daily Study Bible) Truth (225)(aletheia is the manifestation of a hidden reality (eg, click discussion of Jesus as "the Truth") Truth then is the correspondence between a reality and a declaration which professes to set forth or describe the reality. To say it another way, words spoken or written are true when they correspond with objective reality. Persons and things are true when they correspond with their profession (which we describe with words like integrity, sincerity, non-hypocritical, etc). In other words, "what you see is what you get." Hence a truth is a declaration which has corresponding reality, or a reality which is correctly set forth. Since God is Himself the great reality, that which correctly sets forth His nature is pre-eminently the Truth of Creation (Natural Revelation) and the Truth of Scripture (Special Revelation). Thus it is not surprising that rebellious, sinful men actively hold down or suppress the Truth of Creation (and the glorious Creator) (Ro 1:18) and even exchange this clearly manifested (and objective) reality (Creation) for a lie (Ro 1:25). In the present context, the truth to which John refers is the objective reality of Jesus as the long promised Messiah, God incarnate in human flesh. This is the truth the antichrists were seeking to distort with their lying doctrine (Jn 2:22-23). Yes, the readers knew the truth about Jesus, but John's goal in this section is to warn them of these deceivers who had gone out from them and were distorting the truth about the Deity and Humanity of Jesus, the very thing virtually every modern antichrist cult seeks to do, whether they be named Mormons, Jehovah's Witnesses, etc! Apparently many in the modern church have either not heard this truth or sadly have not been taught this truth by faithful pastors. Why do I make this statement? While I cannot quote the source, I recall several years ago reading that some of the largest numbers of Mormon "converts" were individuals with former affiliation with Baptist churches! These individuals went out from among the genuine believers and joined a cult invented by antichrists, and thereby themselves became antichrists! This ought not be so! Dear pastors, feed the sheep the truths of First John, because the only defense against subtle, seductive error of the antichrist cults like Mormonism is the Truth of God's Word! "Preach the Word (of Truth about Jesus Christ); be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction." (2Ti 4:2-note and notice every verb is in the aorist imperative which is a command that speaks of doing so with a sense of urgency! It is vitally important!) Related Resources on the Lies concerning the Truth of Jesus Christ: Mormonism, LDS, Church of Jesus Christ of Latter-day saints A test- Do You Have The True Jesus- - The true Jesus of the Bible Mormonism and the atonement of Jesus-Is Mormonism atonement belief Biblical Hinckley says Mormons Believe in a Different Jesus-In Mormonism, Jesus is a creation Jehovah's Witnesses - Jehovah Witness - Multiple References Did Jesus rise from the dead in the same body He died in Because no lie (pseudos) is of the truth (aletheia) - What is John saying with this phrase? He is saying in essence that the truth which his readers know is 100% true and is not a lie! The truth they know is wholly true and self-consistent. The truth in which they abide is not like the lies being spread by the antichrists (whose father is the devil "for he is a liar and the father of lies." - Jn 8:44). A corollary is that whatever contradicts biblical truth is by definition a lie! Truth and error are like oil and water -- they are incompatible (However, Satan is crafty and he will mix truth with error in order to deceive us - see the phrase "secretly introduce" [pareisago] in 2Pe 2:1+). Jesus highlighted this exclusivity of truth when He declared "I am the Way, the Truth and the Life. No (absolute negation, no exceptions) man comes to the Father but through Me." (Jn 14:6). The truth of the exclusivity of Jesus is incompatible with the lies of the antichrists who as discussed below deny the truth of Jesus Christ! THOUGHT - The believer's best defense against lies is to hold fast the faithful (trustworthy) Word (Titus 1:9+)! Are you holding it fast? How? Reading it daily (Mt 4:4+)? Memorizing it? Meditating on it? If we hold fast to the Truth, it will HOLD us when the winds of doctrine (lies) begin to blow! Vine - The truth springs from God “who cannot lie” (Titus 1:2-note): lying springs from the devil (John 8:44). There is no neutral ground between truth and error, just as, as the apostle has pointed out, there is no neutral ground between the mere professor and the actual possessor. Truth is truth, and error is error. Their source and their practice are entirely removed one from the other. (Ibid) Truth and error are incompatible. Indeed lies have their source in what is false, not in what is true. -- Daniel Akin Hiebert - John "was certain that truth and falsehood cannot mingle, that a lie can never be an inherent part of the truth." (1 John 2:19-24 Exposition) John
1 João 2:18-23
Barclay: Who is the liar but the man who denies that Jesus is the Anointed One of God? Antichrist is he who denies the Father and the Son. (Barclay's Daily Study Bible). Berkley (Modern Language): Who is the liar if it is not the one who denies that Jesus is the Christ? He is the antichrist who denies the Father and the Son. ESV: Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. HCSB: Who is the liar, if not the one who denies that Jesus is the Messiah? This one is the antichrist: the one who denies the Father and the Son. NET: Who is the liar but the person who denies that Jesus is the Christ? This one is the Antichrist: the person who denies the Father and the Son. NIV: Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist--he denies the Father and the Son. NLT: And who is a liar? Anyone who says that Jesus is not the Christ. Anyone who denies the Father and the Son is an antichrist.
1 João 2:24
Barclay: If that which you have heard from the beginning remains within you, you too will remain in the Son and in the Father. Berkley What you heard from the beginning, let that stay with you. If what you heard from the beginning stays with you, then you will remain in union with the Son and with the Father. Cambridge Greek: ‘Let the truths which were first taught you have a home in your hearts: if these have a home in you, ye also shall have a home in the Son and in the Father’. ESV: Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. HCSB: What you have heard from the beginning must remain in you. If what you have heard from the beginning remains in you, then you will remain in the Son and in the Father. NET: As for you, what you have heard from the beginning must remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father. NIV: See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. NLT: So you must remain faithful to what you have been taught from the beginning. If you do, you will remain in fellowship with the Son and with the Father.
1 João 2:24
Barclay: The secret of the life of Jesus was his contact with God; again and again he withdrew into a solitary place to meet him. We must keep contact with Jesus. We cannot do that unless we deliberately take steps to do it. To take but one example--to pray in the morning, if it be for only a few moments, is to have an antiseptic for the whole day; for we cannot come out of the presence of Christ to touch the evil things. For some few of us, abiding in Christ will be a mystical experience which is beyond words to express. For most of us, it will mean a constant contact with him. It will mean arranging life, arranging prayer, arranging silence in such a way that there is never a day when we give ourselves a chance to forget him. Finally, we must note that here there are two things laid down about the good disciple. First, he enriches his own life; his contact makes him a fruitful branch. Second, he brings glory to God; the sight of his life turns men's thoughts to the God who made him like that. God is glorified, when we bear much fruit and show ourselves to be disciples of Jesus. The greatest glory of the Christian life is that by our life and conduct we can bring glory to God. (John 15 - William Barclay's Daily Study Bible) H A
1 João 2:25-27
Barclay: And this is the promise which he made to you eternal life. Berkley (Modern Language): And this is what He Himself has promised us, eternal life. ESV: And this is the promise that he made to us— eternal life. Hiebert: The promise that He Himself promised to us is this: the life, the eternal. HCSB: And this is the promise that He Himself made to us: eternal life. KJV - And this is the promise that he hath promised us, even eternal life. NET: Now this is the promise that he himself made to us: eternal life. NIV: And this is what he promised us--even eternal life. NLT: And in this fellowship we enjoy the eternal life he promised us.
1 João 2:25-27
Barclay: I am writing these things to you to warn you about those who are seeking to lead you astray. Berkley (Modern Language): I am writing you these things about those who are trying to mislead you. ESV: I write these things to you about those who are trying to deceive you. HCSB: I have written these things to you about those who are trying to deceive you. KJV - These things have I written unto you concerning them that seduce you. NET: These things I have written to you about those who are trying to deceive you. NIV: I am writing these things to you about those who are trying to lead you astray. NLT: I am writing these things to warn you about those who want to lead you astray.
1 João 2:28-29
Barclay: And now, little children, remain in him, so that, if he appears, we may have confidence and not shrink in shame away from him at his coming. ESV: And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. HCSB: So now, little children, remain in Him, so that when He appears we may have boldness and not be ashamed before Him at His coming. KJV - And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. NET: And now, little children, remain in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back. NIV: And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming. NLT: And now, dear children, continue to live in fellowship with Christ so that when he returns, you will be full of courage and not shrink back from him in shame. TLB: And now, my little children, stay in happy fellowship with the Lord so that when he comes you will be sure that all is well and will not have to be ashamed and shrink back from meeting him. Weymouth: And now, dear children, continue in union with Him; so that, if He re-appears, we may have perfect confidence, and may not shrink away in shame from His presence at His Coming.
1 João 2:28-29
Barclay - The first thing to note in this passage is the sheer affection in it. John begins with the address, "little children." Both in Latin and in Greek diminutives carry a special affection. They are words which are used, as it were, with a caress. John is a very old man; he must be, in fact, the last survivor of his generation, maybe the last man alive who had walked and talked with Jesus in the days of his flesh. So often age gets out of sympathy with youth and acquires even an impatient irritableness with the new and laxer ways of the younger generation. But not John, in his old age he has nothing but tenderness for those who are his little children in the faith. He is writing to tell them that they must not sin but he does not scold. There is no cutting edge in his voice; he seeks to love them into goodness. In this opening address there is the yearning, affectionate tenderness of a pastor for people whom he has known for long in all their wayward foolishness and still loves. (1 John 2 - William Barclay's Daily Study Bible) Little children (uses by John) - John 13:33; 1 Jn 2:1, 12, 28; 3:7, 18; 4:4; 5:21. It is John's term of affection by which he seeks to appeal to their familial (spiritual) relationship to "enforce the exhortation," as he does in 1Jn 2:1,2:12, 3:7,18, 5:21. Spurgeon on John's use of little children - (1) This indicates the apostle’s love to them. He could not wish them a greater blessing out of the depth of his heart’s affection, than that they should faithfully abide in Christ. (2) Next, by this he suggests their near and dear relation to their Father in heaven. Because you are little children, you are not of traveling years, therefore stay at home and abide in your Lord. (3) Does he not hint at their feebleness? Even if you were grown and strong, you would not be wise to gather all together and wander away into the far country; but as you are so young, so dependent, so feeble, it is essential that you abide in Him. Is He not your life, your all? (4) Does not the apostle also gently hint at their fickleness? You are very changeable, like little babes. You are apt to be hot and cold in half an hour. Surrender yourself to Him by an everlasting covenant never to be cancelled. Be His forever and ever. (5) Did not this remind them of their daily dependence upon the Lord’s care, as little children depend on their parents? (1 John 2:28 Preparation for the Coming of the Lord) The truth of Christ's return to take us home is a strong inducement to abide in Him now. Robert Candlish - The motive urged for your abiding in Christ is the hope or prospect of “His appearing,” “His coming.” It is urged very earnestly and affectionately. There is a tender emphasis in the appeal “And now, little children!” (1 John 2:26-28 The Guileless Spirit, through the Abiding Messianic Unction) Herbert Lockyer on the importance of obeying the command abide in Him - "Abiding in Jesus will give us a single eye; a burning zeal; holy discretion; and enable us to seize all opportunities to glorify His adorable Name." Jesus made the word "abide" so rich in splendid possibilities that once we realize what it is to abide in Him, the word is never commonplace again. Jesus promises us that this abiding life will be a fruitful, God-glorifying life. His life flows into us as the sap flows into the vine. (borrow All the promises of the Bible) Abiding in the Lord involves spending time and being at home with the Lord. -- Rod Mattoon C H
1 João 2:28-29
Barclay - In 1Jn 2:28, John urges his people to abide continually in Christ so that, when he does come back in power and glory, they may not shrink from Him in shame. By far the best way to be ready for the coming of Christ is to live with him every day. If we do that, his coming will be no shock to us but simply the entry into the nearer presence of one with whom we have lived for long. Even if we have doubts and difficulties about the physical Second Coming of Christ, this still remains true. For every man life will some day come to an end; God’s summons comes to all to rise and bid this world farewell. If we have never thought of God and if Jesus has been but a dim and distant memory, that will be a summons to voyage into a frightening unknown. But if we have lived consciously in the presence of Christ, if day by day we have talked and walked with God, that will be a summons to come home and to enter into the nearer presence of One who is not a stranger but a Friend. (1 John 2 Commentary) THE NEGATIVE REACTION AT HIS APPEARING Shrink away from Him in shame (aischuno) at His coming (parousia) - Some conservative commentaries interpret shame at His coming as related to rewards - those who are ashamed will not receive a full reward. Others see this as a reference to the exposure of those who were never genuine believers. They say these are individuals who professed Christ but they did not truly possess Him (i.e., they were not born again), as shown by their failure to live holy lives (not speaking of perfection but direction.) Frankly, after studying this passage and reading many conservative commentaries, I am not 100% sure which interpretation is the correct one. You will have to read the text and ask the Spirit to lead you into all truth. In the following section, there are some quotes from both viewpoints. Robert Candlish has a conscience probing discussion on shrink away from Him in shame which should cause ALL of us (without exception) to search our hearts (yea, even praying Ps 139:23-24), independent of how we interpret this section: "With a view to that we remind you of the anointing which you as well as we have received of Christ, the Holy One. With a view to that we counsel you to abide in him; that as there is no real difference now between you and us, there may be none hereafter, when it would be final and fatal; that when He shall appear, we may altogether appear with Him in glory; that you and we alike “may have confidence and not be ashamed before Him at His coming.” For we all alike need to be admonished of this risk. And what a thought! what a contingency or possibility to be imagined! “To be ashamed before Him at His coming!” It is a very strong expression. It carries us back to that old scene in Paradise when it was lost. The guilty pair “hear the voice of the Lord God walking in the garden, in the cool of the day.” (Ge 3:8) And they shrink with shame from him “at his coming.” (Ge 3:9-12) Is it thus that we should shrink at His coming now? Were He at this moment to appear, how would we feel? What would be our first impulse, our instinct? To run to meet Him, or to shrink from Him in shame? There are those who at the coming of the Lord shall “hide themselves in the dens and in the rocks of the mountains, and say to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?” (Rev 6:16-17) Would we be among that terrified multitude, that woeful crowd? It is to have in it not a little of the pomp and fashion of the world; “kings of the earth, great men, rich men, chief captains, mighty men, as well as bond and free men, without number.” They may know no shame or fear now; unused to blush, or be abashed, or tremble in any presence, however they may force others to blush, and be abashed, and tremble before them. But at the Lord’s appearing, their brave, bold looks are gone. Ashamed, alarmed, despairing, they shrink from Him. Surely we would not be of that miserable crew. Nay, fear apart, we who believe and love Him would not wish to be found by Him, at His coming, in any mood of mind, in any attitude of body, in any company, at any work, in any pleasure, over any book, that would cause even a momentary shrinking from Him in shame. We would not choose to be so caught by Him and taken by surprise; when we were not thinking of Him, or serving Him; when perhaps we were tempted to be ashamed of Him, or of one of His saints, or of some things about His cause and kingdom, before those who happened to be our associates at the time;—so caught, I say, and taken by surprise, as to wish for a moment’s delay, that we might get over our nervous flutter and confusion, and summon courage to bid Him welcome. Who is He who comes? And for what? Is it not “he whom our soul loveth,” our Saviour, friend, brother, who has gone to prepare a place for us among the many mansions of his Father’s house? (Jn 14:3) And for what does he come? To take us to Himself, that where He is we may be also. Can we tolerate the idea of being ashamed before Him when He comes, and comes on such an errand? Ah! if we would be safe from any such risk then, let us “abide in him” now; “abide in him” always. So, “when he shall appear, we may have confidence.” Let me be ever asking myself, at every moment, If He were to appear now, would I have confidence? If He were to come into my house, my room, and show Himself, and speak to me face to face; would I have confidence? Could I meet His look of love without embarrassment? Only if He found me “abiding in Him;” doing whatever I might be doing “in His name, giving thanks unto God even the Father by Him;” only if he found me keeping Him in my heart. Let us then be always abiding in Him; every day, every hour, every instant; even as we would wish to be found abiding in him, were he to appear this very day, this very hour, this very instant. He is about to appear; to appear suddenly; to come quickly. Oh let us see to it, that as we would not wish Him to come when we were in such a state as to cause shrinking from Him in shame; as we would rather that when He appears we were in a position to spring forward with keen eye and outstretched arm, to welcome in all confidence Him Whom we love; let us see to it that we “abide in him.” Let us be always in the posture in which he who gives his “little children” this counsel was himself when he closed the book of the Revelation. “He which testifies to these things says "Yes, I come quickly." Amen. Come, Lord Jesus.” (Rev 22:20) (1 John 2:26-28 The Guileless Spirit, through the Abiding Messianic Unction) Steven
1 João 2:28-29
Barclay: If you know that he is righteous, you must be aware that everyone who does righteousness is born of him. ESV: If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him. HCSB: If you know that He is righteous, you know this as well: everyone who does what is right has been born of Him. KJV - If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. NET: If you know that he is righteous, you also know that everyone who practices righteousness has been fathered by him. NIV: If you know that he is righteous, you know that everyone who does what is right has been born of him. NLT: Since we know that God is always right, we also know that all who do what is right are his children.