sins
Sin.
sinned Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Context Summary
1 John 2:12-17 - Transient Desires, Abiding Life
There are gradations in Christian experience-the child, the father, the young man. The note of the child is the glad sense of forgiveness; of the father, a deep knowledge of God; of the young man, victory over the power of evil. With all these is growth. The child, through forgiveness, also comes to know the Father; the fathers can only go on to know God more profoundly; and as the young men become stronger they are more aware of the indwelling spirit of power.
Distinguish between the world of nature and the world of appearance, which is an illusion, the vain dream of human imaginings and boastings. It is the sphere of sense as contrasted with the sphere of spirit. It is the sum of all that the flesh lusts after, the eyes feast on, and the soul takes pride in. The Preacher gathers the world into one phrase, "under the sun," Ecclesiastes 1:3. The world is passing as a moving-picture film, and the power to enjoy it is vanishing also. Only that which is rooted in God abides. [source]
Chapter Summary: 1 John 2
1He comforts them against the sins of infirmity 3Rightly to know God is to keep his commandments; 9to love our brothers; 15and not to love the world 18We must beware of antichrists; 20from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life
Greek Commentary for 1 John 2:12
I write [γραπω] Present active indicative, repeated three times, referring to this Epistle. For “the name” see 1 John 3:23; 3 John 1:7. They were loyal to the name of Christ (Matthew 10:22). [source]
Are forgiven [απεωνται] Doric perfect passive indicative of απιημι aphiēmi (seen also in Luke 5:20,Luke 5:23) for the usual απεινται apheintai Τεκνια Teknia (little children) probably includes all, as in 1 John 2:1. [source]
Little children [] See on 1 John 2:1, and John 1:12. Not children in age, but addressed to the readers generally. [source]
Luke 5:20Man [αντρωπε] Mark and Matthew have “child” or “Son” Are forgiven This Doric form of the perfect passive indicative is for the Attic απεινται apheintai It appears also in Luke 5:23; Luke 7:47,Luke 7:48; John 20:23; 1 John 2:12. Mark 2:6; Matthew 9:2 have the present passive απιενται aphientai Possibly this man‘s malady was due to his sin as is sometimes true (John 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins. [source]
1 John 2:13I have written [ἔγραψα] Or, strictly, I wrote. Compare I write (1 John 2:12,1 John 2:13), and note the change of tense. 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 on 1 Peter 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. [source]
1 John 2:1My little children [τεκνία μου] Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12,1 John 2:28; 1 John 3:7,1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13,1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
1 John 1:9To forgive [ἵνα ἀφῇ] See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
1 John 1:4We write [γραπομεν ημεις] Literary plural present active indicative of γραπω graphō which see in the singular in 1 John 2:12-14. [source]
1 John 2:1My little children [τεκνια μου] Tender tone with this diminutive of τεκνον teknon (child), again in 1 John 2:12; 1 John 3:18, but παιδια paidia in 1 John 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. [source]
1 John 1:7Of Jesus Christ His Son [] Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22,1 John 2:23,1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
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(5.) The Son of God. 1 John 3:8; 1 John 5:10,1 John 5:12,1 John 5:13,1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
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(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
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(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
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The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
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Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
Greek Commentary for 1 John 2:12
Present active indicative, repeated three times, referring to this Epistle. For “the name” see 1 John 3:23; 3 John 1:7. They were loyal to the name of Christ (Matthew 10:22). [source]
Doric perfect passive indicative of απιημι aphiēmi (seen also in Luke 5:20, Luke 5:23) for the usual απεινται apheintai Τεκνια Teknia (little children) probably includes all, as in 1 John 2:1. [source]
See on 1 John 2:1, and John 1:12. Not children in age, but addressed to the readers generally. [source]
See on John 1:12; see on John 2:23. [source]
Reverse Greek Commentary Search for 1 John 2:12
Mark and Matthew have “child” or “Son” Are forgiven This Doric form of the perfect passive indicative is for the Attic απεινται apheintai It appears also in Luke 5:23; Luke 7:47, Luke 7:48; John 20:23; 1 John 2:12. Mark 2:6; Matthew 9:2 have the present passive απιενται aphientai Possibly this man‘s malady was due to his sin as is sometimes true (John 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins. [source]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
Or, strictly, I wrote. Compare I write (1 John 2:12, 1 John 2:13), and note the change of tense. 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 on 1 Peter 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. [source]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
Literary plural present active indicative of γραπω graphō which see in the singular in 1 John 2:12-14. [source]
Tender tone with this diminutive of τεκνον teknon (child), again in 1 John 2:12; 1 John 3:18, but παιδια paidia in 1 John 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
As with εκλεκτη κυρια eklektē kuria so here τεκνα tekna may be understood either literally as in 1 Timothy 3:4, or spiritually, as in Galatians 4:19, Galatians 4:25; 1 Timothy 1:2. For the spiritual sense in τεκνια teknia see 1 John 2:1, 1 John 2:12. [source]