KJV: For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.
YLT: for a messenger at a set time was going down in the pool, and was troubling the water, the first then having gone in after the troubling of the water, became whole of whatever sickness he was held.
Darby: For an angel descended at a certain season in the pool and troubled the water. Whoever therefore first went in after the troubling of the water became well, whatever disease he laboured under.
ASV: for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whosoever then first after the troubling of the waters stepped in was made whole, with whatsoever disease he was holden.
| 〈ἄγγελος | An angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| κατὰ | during |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| καιρὸν | [a certain] season |
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Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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| κατέβαινεν | descended |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| ἐν | into |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| κολυμβήθρᾳ | pool |
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Parse: Noun, Nominative Feminine Singular Root: κολυμβήθρα Sense: a place for diving, a swimming hole, a reservoir or pool for bathing. |
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| ἐτάρασσε | stirred |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ταράσσω Sense: to agitate, trouble (a thing, by the movement of its parts to and fro). |
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| ὕδωρ | water |
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Parse: Noun, Accusative Neuter Singular Root: ὕδωρ Sense: water. |
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| ὁ | He who |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πρῶτος | first |
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Parse: Adjective, Nominative Masculine Singular Root: πρῶτος Sense: first in time or place. |
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| ἐμβὰς | entered |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐμβαίνω Sense: to go into, step into. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ταραχὴν | stirring |
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Parse: Noun, Accusative Feminine Singular Root: ταραχή Sense: disturbance, commotion. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὕδατος | water |
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Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
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| ὑγιὴς | well |
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Parse: Adjective, Nominative Masculine Singular Root: ὑγιής Sense: sound. |
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| ἐγίνετο | was made |
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Parse: Verb, Imperfect Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ᾧ | from whatever |
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Parse: Personal / Relative Pronoun, Dative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| δήποτε | at the time |
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Parse: Particle Root: δήποτε Sense: now at length. |
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| κατείχετο | he was held by |
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Parse: Verb, Imperfect Indicative Passive, 3rd Person Singular Root: κατέχω Sense: to hold back, detain, retain. |
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| νοσήματι〉 | disease |
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Parse: Noun, Dative Neuter Singular Root: νόσημα Sense: disease, sickness. |
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Greek Commentary for John 5:4
All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in John 5:3 , to make clearer the statement in John 5:7 . Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious. [source]
Reverse Greek Commentary Search for John 5:4
See on John 5:47. [source]
Literally, dry. So Wyc. The following words, to the end of John 5:4, are omitted by the best texts. [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]
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
The passage of scripture. See on John 5:47. The reference may be to Psalm 16:10. [source]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
The following are the uses of the word in the New Testament: The exaltation of pride (1 John 5:4-675; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1713596989_4). [source]
See close of note on John 5:47, and see on Mark 12:10. [source]
The perfect tense, pointing to the abiding result of His manifestation. Compare John 5:43; John 7:28; John 8:42; John 16:28; John 18:37. [source]
Much better, Rev., glory, because suggesting a contrast with the vision of divine glory referred to in John 12:41. Compare John 5:44. [source]
The passage of scripture. See on John 2:22; see on John 5:47. [source]
The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14. [source]
The simple verb of the compound παρέλαβον in John 1:11. The meaning of the two verbs is substantially the same (so Alford, De Wette, and apparently Meyer), though some recognize a difference, as Milligan and Moulton, who render παρέλαβον acceptedand ἔλαβον receivedand say that “the former lays emphasis upon the will that consented (or refused) to receive, while the latter brings before us the possession gained: so that the full meaning is, As many as by accepting Him, received Him.” For the use of the simple verb, see John 5:43; John 13:20; John 19:6. [source]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16, John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
Present active subjunctive of εχω echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
Plural, each word of God, as in John 3:34, and of Christ (John 5:47; John 6:63, John 6:68), while the singular Second aorist active indicative of γινωσκω ginōskō like ελαβον elabon in contrast with εγνωκαν egnōkan (perfect) in John 17:7. They definitely “received and recognized truly” There was comfort to Christ in this fact. They believed Another aorist parallel with ελαβον elabon and εγνωσαν egnōsan The disciples believed in Christ‘s mission from the Father (John 6:69; Matthew 16:16). Note απεστειλας apesteilas here as in John 17:3. Christ is God‘s Apostle to man (Hebrews 3:1). This statement, like a solemn refrain (Του διδστ σενδ με Thou didst send me), occurs five times in this prayer (John 17:8, John 17:18, John 17:21, John 17:23, John 17:25). [source]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
Collective use of the neuter singular, classic idiom, seen also in John 6:39; John 17:2, John 17:24; 1 John 5:4. Perhaps the notion of unity like εν hen in John 17:21 underlies this use of παν ο pān ho Giveth me For the idea that the disciples are given to the Son see also John 6:39, John 6:65; John 10:29; John 17:2, John 17:6, John 17:9, John 17:12, John 17:24; John 18:9. I will in no wise cast out Strong double negation as in John 6:35 with second aorist active subjunctive of βαλλω ballō Definite promise of Jesus to welcome the one who comes. [source]
Clear use of και kai in the adversative sense of “and yet” or “but.” They marvelled at Christ‘s “ignorance” and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it. Why seek ye to kill me? A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (John 5:39, John 5:45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (John 5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now. [source]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος allos not ετερος heteros like αλλον Ιησουν allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
Picturesque imperfect active of ταυμαζω thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα Grammata old word from γραπω graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω manthanō with μη mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
As they did not seek the glory of God (John 5:44; John 8:4). And judgeth The Father judges between you and me, though the Son is the Judge of mankind (John 5:22). “It is only the δοχα doxa (glory) that comes from God that is worth having” (Bernard). [source]
Condition of third class with εαν ean and present active subjunctive τεληι thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω thelō to will, to wish. See the same use of τελω thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
The scripture passage. See on John 2:22; and footnote on John 5:47. [source]
Or, more strictly, in holy writings. The scriptures would require the article. See on John 5:47; see on John 2:22. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God's revelations. On ἅγιος holysee on Acts 26:10. This is the only passage in which it is applied to scriptures. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]
Depending on ministers, not on covenant. For letter, see on writings, John 5:47. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is “spirit and life.” Compare Romans 2:29; Romans 7:6. [source]
See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; see on John 2:22; see on John 5:47footnote. [source]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5, 1 John 2:15; Acts 9:31; Romans 1:5; Romans 3:18, Romans 3:22, Romans 3:26, etc. Connect with hope only. [source]
Neither word in Paul. For accusation see on John 5:45. It means a formal accusation before a tribunal. The compound verb παρὰ emphasizes the giver or transmitter of the thing received: to receive from another. [source]
Wise should be omitted. Rend. The only God. Σοφῷ wisewas interpolated from Romans 16:27- the only instance in which Paul applies the term to God. Comp. Judges 1:4, Judges 1:25; Luke 5:21; John 5:44. [source]
As an epithet of God also in Romans 1:23. Invisible (αορατωι aoratōi). Epithet of God in Colossians 1:15. The only God So Romans 16:27; John 5:44; John 17:3. For ever and ever (εις τους αιωνας των αιωνων eis tous aiōnas tōn aiōnōn). “Unto the ages of ages.” Cf. Ephesians 3:21 “of the age of the ages.” [source]
So Romans 16:27; John 5:44; John 17:3. For ever and ever (εις τους αιωνας των αιωνων eis tous aiōnas tōn aiōnōn). “Unto the ages of ages.” Cf. Ephesians 3:21 “of the age of the ages.” [source]
Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera [source]
Just as with Aaron. Jesus had divine appointment as high priest also. To be made First aorist passive infinitive of γινομαι ginomai High priest Predicate accusative agreeing with εαυτον heauton (himself) object of εδοχασεν edoxasen But he that spake unto him Ellipsis of εδοχασεν edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalm 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30, John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ‘s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16). [source]
The word used of Herod's trouble (Matthew 2:3); of the agitation of the pool of Bethesda (John 5:4); of Christ's troubled spirit (John 12:27). [source]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [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]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, “In him has the love of God been perfected.” In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in 1 John 3:16; 1 John 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1 John 3:1, 1 John 3:9, 1 John 3:16, though differently expressed. The sense is doubtful in 1 John 2:5; 1 John 3:17; 1 John 4:12. Men's love to God is clearly meant in 1 John 2:15; 1 John 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men. It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη lovein the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towardsor to. See 1 Thessalonians 3:12; Colossians 1:4; 1 Peter 4:8. Still stronger is John's treatment of the subject in ch. 4. Here we have, 1 John 4:9, the manifestation of the love of God in us ( ἐν ἡμῖν ) By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. “In this is love; i.e., herein consists love: not that we have loved God, but that He loved us ” (1 John 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1 John 4:12). The latter clause, it would seem, must be explained according to 1 John 4:10. Then (1 John 4:16), “We have known and believed the love that God hath in us ” (see on John 16:22, on the phrase have love ). “God is love;” that is His nature, and He imparts this nature to be the sphere in which His children dwell. “He that dwelleth in love dwelleth in God.” Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1 John 4:19). -DIVIDER- -DIVIDER- In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. “If ye keep my commandments ye shall abide in my love.”-DIVIDER- This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God. -DIVIDER- -DIVIDER- The word verily ( ἀληθῶς ) is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truthCompare John 1:48; John 8:31. Hath been perfected. John is presenting the ideal of life in God. “This is the love of God that we keep His commandments.” Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love. [source]
Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.). [source]
The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love. [source]
Not a mere rhetorical question (1 John 2:22), but an appeal to experience and fact. Note the present active articular participle (νικων nikōn) like νικαι nikāi (present active indicative in 1 John 5:4), “the one who keeps on conquering the world.” See 1 Corinthians 15:57 for the same note of victory (νικος nikos) through Christ. See 1 John 5:1 for ο πιστευων ho pisteuōn (the one who believes) as here. [source]
A form of expression not found elsewhere in John, who commonly uses παρ ' αὐτοῦ . See on John 6:46. The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Peter 1:10, 1 Peter 1:11. Ἁπό points to the source παρά to the giver. Thus, John 5:41, “ I receive not honor from ( παρά ) men.” They are not the bestowers of honor upon me.” John 5:44, “How can ye believe which receive honor from ( παρά ) one another;” the honor which men have to give, “and seek not the honor that cometh from ( παρά ) God;” the honor which God alone bestows. On the other hand, 1 John 3:22, “Whatsoever we ask we receive from ( ἀπό ) Him,” the ultimate source of our gifts. So Matthew 17:25: “Of ( ἀπό ) whom do the kings of the earth take custom - of ( ἀπό ) their own children or of ( ἀπό ) strangers?” What is the legitimate and ultimate source of revenue in states? [source]
Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος Logos see notes on John 1:1-18. Here the Λογος Logos is described by της ζωης tēs zōēs (of life), while in John 1:4 he is called η ζωη hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου ho logos tou theou (the Word of God), though in John 1:1 the Λογος Logos is flatly named ο τεος ho theos (God). John does use ο ho in a collective personal sense in John 6:37, John 6:39. See also παν ο pan ho in 1 John 5:4. [source]
The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.). [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
“I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
First aorist active infinitive of κατιζω kathizō This promise grows out of the prophecy that the saints will share in the Messiah‘s rule, made to the twelve (Matthew 19:28; Luke 22:29.), repeated by Paul (1 Corinthians 6:2.), enlarged in Revelation 22:1-5 (to last forever, 2 Timothy 2:11.). James and John took this hope and promise literally (Mark 10:40) not metaphorically.As I also overcame (ως καγω ενικησα hōs kagō enikēsa). First aorist active indicative of νικαω nikaō looking back on the victory as over in the past. In John 16:33 before the Cross Jesus says Εγω νενικηκα τον κοσμον Egō nenikēka ton kosmon (perfect active), emphasizing the abiding effect of the victory.Sat down “I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]