Here, not in John 3:5, Jesus clarified that there are two types of birth, one physical and one spiritual. "Flesh" again refers to human nature (cf. John 1:14). The Holy Spirit gives people spiritual life. We are spiritually dead in sin until the Spirit gives us spiritual life. Jesus had been speaking of a spiritual birth, not a physical one. Nicodemus should not have marveled at the idea that there is a spiritual birth as well as a physical birth since the Old Testament spoke of it (cf. Psalm 87:5-6; Ezekiel 36:25-28). It revealed that entrance into the kingdom is a spiritual matter, not a matter of physical descent or merit. This was a revelation that most of the Jews in Jesus" day, including Nicodemus, missed. [source][source][source]
Context Summary
John 3:1-8 - New Life From Above The Need Of All
A solemn question is suggested by John 2:24. Can Jesus trust Himself to us? We must show ourselves worthy of His trust. In John 3:1-36; John 4:1-54 we have two remarkable instances of the Lord's intimate knowledge of the human heart.
Apparently Nicodemus had shrunk from identifying himself with John's baptism. He was one of the richest men in Jerusalem, and our Lord addressed him as the teacher, John 2:10, r.v. He was willing to talk about systems of truth and schemes of philosophy; but the Master knew that more, much more, was necessary; there must be the emergence of His soul into the experience of an enlarged and fuller life. The phrase, "the new birth," the Jews always used for Gentiles, and it greatly startled Nicodemus to learn that there was needed for himself the same change as was required by Gentiles before entering the Jewish commonwealth. In speaking of water, our Lord probably refers to the baptism of John, in which men confessed their sins and expressed their desire to leave the past behind and to enter a fuller experience of the life of God. The new life begotten by the Spirit of God is as mysterious as the wind. That Spirit, bearing the germ of a new life, rejoices to enter each open casement and to fill each vacuum, wherever one will. [source]
Chapter Summary: John 3
1Jesus teaches Nicodemus the necessity of being born again, 14of faith in his death, 16the great love of God toward the world, 18and the condemnation for unbelief 22Jesus baptizes in Judea 23The baptism, witness, and doctrine of John concerning Jesus
Greek Commentary for John 3:6
That which is born [το γεγεννημενον] Perfect passive articular participle. The sharp contrast between flesh (σαρχ sarx) and Spirit (πνευμα pneuma), drawn already in John 1:13, serves to remind Nicodemus of the crudity of his question in John 3:4 about a second physical birth. [source]
That which is born [τὸ γεγεννηένον] Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3,John 3:4,John 3:5,John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1,1 John 5:18. [source]
Of the Spirit [ἐκ τοῦ πνευματος] The Holy Spirit of God, or the principle of life which He imparts. The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh. Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy. [source]
John 1:46Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι] Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17,John 7:22; John 8:23; John 15:19; John 18:36,John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28,Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
-DIVIDER-
[source]
John 3:5Of water and the Spirit [εχ υδατος και πνευματος] Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εχ υδατος ex hudatos here? In John 3:3 we have “ανωτεν anōthen ” (from above) which is repeated in John 3:7, while in John 3:8 we have only εκ του πνευματος ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εχ υδατος ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (John 3:3,John 3:5,John 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in John 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of “water” here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος και hudatos kai (water and) do not belong to the words of Jesus, but “are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation.” Here Jesus uses εισελτειν eiselthein (enter) instead of ιδειν idein (see) of John 3:3, but with the same essential idea (participation in the kingdom). [source]
John 6:56Abideth in me and I in him [εν εμοι μενει καγω εν αυτωι] Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον echei zōēn aiōnion (has eternal life). The verb μενω menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6,1 John 2:27,1 John 2:28; 1 John 3:6,1 John 3:24; 1 John 4:12,1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
John 6:63That quickeneth [το ζωοποιουν] Articular present active participle of ζωοποιεω zōopoieō for which see John 5:21. For the contrast between πνευμα pneuma (spirit) and σαρχ sarx (flesh) see note on John 3:6. The words Those in this discourse (I have just spoken, λελαληκα lelalēka), for they are the words of God (John 3:34; John 8:47; John 17:8). No wonder they “are spirit and are life” The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (John 7:46). There is life in his words today. [source]
1 John 3:9Cannot [] See on 1 John 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout. [source]
1 John 3:4Whosoever committeth sin [πᾶς ὁ ποιῶν τὴν ἁμαρτίαν] Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν ) that which includes and represents the complete ideal of sin. Compare do righteousness, 1 John 2:29. [source]
1 John 1:9Our sins [τὰς ἁμαρτίας] Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4,1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7,1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
1 John 3:13If [ει] Common construction after ταυμαζω thaumazō (wonder) rather than οτι hoti (that, because). Present imperative here with μη mē means “cease wondering.” Note μη ταυμασηις mē thaumasēis (do not begin to wonder) in John 3:6 (an individual case). See this same condition and language in John 15:18. [source]
1 John 3:9His seed [σπερμα αυτου] God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
1 John 3:9And he cannot sin [και ου δυναται αμαρτανειν] This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
1 John 5:4Whatsoever is begotten of God [παν το γεγεννημενον εκ του τεου] Neuter singular perfect passive participle of γενναω gennaō rather than the masculine singular (1 John 5:1) to express sharply the universality of the principle (Rothe) as in John 3:6,John 3:8; John 6:37,John 6:39.Overcometh the world (νικαι τον κοσμον nikāi ton kosmon). Present active indicative of νικαω nikaō a continuous victory because a continuous struggle, “keeps on conquering the world” (“the sum of all the forces antagonistic to the spiritual life,” D. Smith).This is the victory For this form of expression see 1 John 1:5; John 1:19. Νικη Nikē (victory, cf. νικαω nikaō), old word, here alone in N.T., but the later form νικος nikos in Matthew 12:20; 1 Corinthians 15:54-55,1 Corinthians 15:57.That overcometh (η νικησασα hē nikēsasa). First aorist active articular participle of νικαω nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.Even our faith The only instance of πιστις pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2). [source]
3 John 1:11That which is evil [το κακον] “The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11He that doeth good [ο αγατοποιων] Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11Hath not seen God [ουχ εωρακεν τον τεον] As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
What do the individual words in John 3:6 mean?
Thathaving been bornofthefleshfleshisandtheSpiritspirit
Parse: Noun, Genitive Feminine Singular
Root: σάρξ
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
Parse: Noun, Nominative Feminine Singular
Root: σάρξ
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
Greek Commentary for John 3:6
Perfect passive articular participle. The sharp contrast between flesh (σαρχ sarx) and Spirit (πνευμα pneuma), drawn already in John 1:13, serves to remind Nicodemus of the crudity of his question in John 3:4 about a second physical birth. [source]
Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3, John 3:4, John 3:5, John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1, 1 John 5:18. [source]
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
The Holy Spirit of God, or the principle of life which He imparts. The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh. Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy. [source]
Reverse Greek Commentary Search for John 3:6
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER- -DIVIDER- [source]
Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εχ υδατος ex hudatos here? In John 3:3 we have “ανωτεν anōthen ” (from above) which is repeated in John 3:7, while in John 3:8 we have only εκ του πνευματος ek tou pneumatos (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εχ υδατος ex hudatos (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (John 3:3, John 3:5, John 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in John 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of “water” here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος και hudatos kai (water and) do not belong to the words of Jesus, but “are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation.” Here Jesus uses εισελτειν eiselthein (enter) instead of ιδειν idein (see) of John 3:3, but with the same essential idea (participation in the kingdom). [source]
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον echei zōēn aiōnion (has eternal life). The verb μενω menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
Articular present active participle of ζωοποιεω zōopoieō for which see John 5:21. For the contrast between πνευμα pneuma (spirit) and σαρχ sarx (flesh) see note on John 3:6. The words Those in this discourse (I have just spoken, λελαληκα lelalēka), for they are the words of God (John 3:34; John 8:47; John 17:8). No wonder they “are spirit and are life” The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (John 7:46). There is life in his words today. [source]
See on 1 John 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout. [source]
Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν ) that which includes and represents the complete ideal of sin. Compare do righteousness, 1 John 2:29. [source]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4sqq.; John 6:56; 1 John 2:24, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12sq.; 1 John 4:15sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
Common construction after ταυμαζω thaumazō (wonder) rather than οτι hoti (that, because). Present imperative here with μη mē means “cease wondering.” Note μη ταυμασηις mē thaumasēis (do not begin to wonder) in John 3:6 (an individual case). See this same condition and language in John 15:18. [source]
God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
Neuter singular perfect passive participle of γενναω gennaō rather than the masculine singular (1 John 5:1) to express sharply the universality of the principle (Rothe) as in John 3:6, John 3:8; John 6:37, John 6:39.Overcometh the world (νικαι τον κοσμον nikāi ton kosmon). Present active indicative of νικαω nikaō a continuous victory because a continuous struggle, “keeps on conquering the world” (“the sum of all the forces antagonistic to the spiritual life,” D. Smith).This is the victory For this form of expression see 1 John 1:5; John 1:19. Νικη Nikē (victory, cf. νικαω nikaō), old word, here alone in N.T., but the later form νικος nikos in Matthew 12:20; 1 Corinthians 15:54-55, 1 Corinthians 15:57.That overcometh (η νικησασα hē nikēsasa). First aorist active articular participle of νικαω nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.Even our faith The only instance of πιστις pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2). [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]