Jesus was the source of life. Therefore He could impart life to the things He created. Every living thing owes its life to the Creator, Jesus. Life for humankind constitutes light. Where there is life there is light, metaphorically speaking, and where there is no light there is darkness. John proceeded to show that Jesus is the source of spiritual life and light as well as physical life and light (cf. John 5:26; John 6:57; John 8:12; John 9:5; John 10:10; John 11:25; John 14:6; John 17:3; John 20:31). Metaphorically God"s presence dispels the darkness of ignorance and sin by providing revelation and salvation (cf. Isaiah 9:2). Jesus did this in the Incarnation. [source][source][source]
Context Summary
John 1:1-13 - The Light For The New Year's Path
The titles of our Lord are set forth in royal fashion. As speech reveals the hidden thoughts of men, so does our Lord utter the unseen God. God spake and it was done. His words preceded the act of creation, but Christ was the Word or utterance of God. He who created time preceded time, and that which is before time is eternal and divine. Christ is the organ or medium by which God goes forth in creation, providence, and redemption. The life of God was stored in the human nature of Jesus, when the Word became flesh, that it might more readily pass into us. True life is always light, as the minute infusoria of the ocean are phosphorescent. When we receive Christ's life, we shine.
Men are still sent from God, as John was, to bear witness to Jesus; but there is also a witness to Him in the breast of man. We call it conscience, or the inner light. The blinded world knew Him not. Indeed, John 9:1-41 is a parable of mankind's condition, 2 Corinthians 4:4. Believing and receiving are the same thing. Let Christ in, and you have instantly the right to call yourself a child of God, Galatians 3:26. Only God can impart to us the germ of that life, which we share with the Son Himself, James 1:18. [source]
Chapter Summary: John 1
1The divinity, humanity, office, and incarnation of Jesus Christ 15The testimony of John 39The calling of Simon and Andrew, Philip and Nathanael
Greek Commentary for John 1:4
In him was life [εν αυτωι ζωη ην] That which has come into being (John 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτισται ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 “bearing (upholding) the all things by the word of his power.” Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη zōē means spiritual life, but here the term is unlimited and includes all life; only it is not βιος bios (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν estin here instead of ην ēn to bring out clearly the timelessness of this phrase of the work of the Λογος Logos And the life was the light of men Here the article with both ζωη zōē and πως phōs makes them interchangeable. “The light was the life of men” is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (των αντρωπον tōn anthrōpon generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. [source]
In Him was life [ἐν αὐτῷ ζωὴ ἦν] 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]
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]
Reverse Greek Commentary Search for John 1:4
Matthew 16:18Thou art Peter [οὺ εἶ Πέτρος] Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14,Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15,Acts 5:29; Acts 9:34,Acts 9:40; Acts 10:25,Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Job 19:23-274 Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5,Psalm 88:6,Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10,Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, 1713599555_84. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7,Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13,Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13,Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27,Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Matthew 1:1Christ [Χριστός] Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25,Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3,1 Samuel 12:5; 2 Samuel 1:14,2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35,Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8,Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1,Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6,John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
Matthew 16:18And I also say unto thee [καγω δε σοι λεγω] “The emphasis is not on ‹Thou art Peter‘ over against ‹Thou art the Christ,‘ but on Καγω Kagō ‹The Father hath revealed to thee one truth, and I also tell you another” (McNeile). Jesus calls Peter here by the name that he had said he would have (John 1:42). Peter Then it was prophecy, now it is fact. In Matthew 16:17 Jesus addresses him as “Simon Bar-Jonah,” his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname “Peter” which he had himself given him. Jesus makes a remarkable play on Peter‘s name, a pun in fact, that has caused volumes of controversy and endless theological strife. [source]
Matthew 1:1Jesus Christ [] . Both words are used. The first is the name It was used often in the Septuagint as an adjective like “the anointed priest” (1 Kings 2:10) and then as a substantive to translate the Hebrew word “Messiah” So Andrew said to Simon: “We have found the Messiah, which is, being interpreted, Christ” (John 1:41). In the Gospels it is sometimes “the Anointed One,” “the Messiah,” but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it “Christ Jesus.”The Son of David, the son of Abraham (υιου Δαυειδ υιου Αβρααμ huiou Daueid huiou Abraam). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. So Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (βην bēn) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans 8:14; Romans 9:26; Galatians 3:26; Galatians 4:5-7). Matthew 1:1 is the description of the list in verses 2-17. The names are given in three groups, Abraham to David (Matthew 1:2-6), David to Babylon Removal (Matthew 1:6-11), Jechoniah to Jesus (Matthew 1:12-16). The removal to Babylon (μετοικεσιας αβυλωνος metoikesias Babulōnos) occurs at the end of Matthew 1:11, the beginning of Matthew 1:12, and twice in the resume in Matthew 1:17. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then Matthew 1:17 makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list. [source]
Matthew 2:23Should be called a Nazarene [Ναζωραιος κλητησεται] Matthew says “that it might be fulfilled which was spoken by the prophets” It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (John 1:46; John 7:52) is what is meant, and that several prophecies are to be combined like Psalm 22:6,Psalm 22:8; Psalm 69:11,Psalm 69:19; Isaiah 53:2,Isaiah 53:3,Isaiah 53:4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that “in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history.” The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel. [source]
Mark 3:18Andrew [Ὰνδρέαν] A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18,Matthew 4:20; compare John 1:40,John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
Mark 3:16Simon he surnamed Peter [επετηκεν ονομα τωι Σιμωνι Πετρον] The Greek idiom seems awkward, but it is not. Peter is in apposition with name or ονομα onoma (accusative). This surname Jesus gave in addition Here then is a direct reference to what is told in John 1:42 when Jesus met Simon for the first time. Mark here reflects Peter‘s own words. Luke (Luke 6:14) simply says “Whom he also surnamed Peter.” See note on Matthew 16:18 for the full explanation of the name Peter, a Rock, Cephas. [source]
Mark 8:29Thou art the Christ [Συ ει ο Χριστος] Mark does not give “the Son of the living God” (Matthew 16:16) or “of God” (Luke 9:20). The full confession is the form in Matthew. Luke‘s language means practically the same, while Mark‘s is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew‘s narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on Matthew 16:16,Matthew 16:18. The disciples had confessed him as Messiah before. Thus John 1:41; John 4:29; John 6:69; Matthew 14:33. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John 6:14.). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them. [source]
Luke 4:22And wondered [και εταυμαζον] Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22Is not this Joseph‘s son? [χαρις] Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
John 9:5As long as [ὅταν] More correctly, whensoever. Rev., when. Whether in my incarnation, or before my incarnation, or after it. Compare John 1:4,John 1:10. [source]
John 6:68Simon Peter [] Assailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre-eminence above Peter. The assertion is effectually contradicted by the narrative itself. See John 1:42; John 6:68; John 13:6; John 18:10,John 18:16; John 20:2,John 20:7; John 21:3,John 21:7,John 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point. [source]
John 6:57The living Father [ὁ ζῶν πατὴρ] A phrase found nowhere else in the New Testament. On living and live, see John 1:4. [source]
John 4:22Is of the Jews [] Rev., rightly, from the Jews ( ἐκ ). Not therefore belongs to, but proceeds from. See Isaiah href="/desk/?q=isa+2:3&sr=1">Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4,Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ. [source]
John 8:12The light of the world [τὸ φῶς τοῦ κόσμου] Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21,John 14:26; John 16:13; 1 John 2:20,1 John 2:27), which is received through love (John 14:22,John 14:23). The object of Christ's work is to make men sons of light (John 12:36,John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 3:31Is earthly [] The same phrase, out of the earth, is repeated, signifying of earthly nature. On the characteristic phrase εἶναι ἐκ , to be of, see on John 1:46. [source]
John 3:10Art thou a master of Israel [σὺ εἶ ὁ διδάσκαλος τοῦ Ισραὴλ] The σὺ , thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: “Will you ( σὺ , emphatic), O professor of true virtue, pretend that you are justified in this?” (“Crito,” 51). On “Israel,” see on John 1:47. The word occurs four times in John's Gospel; here, John 1:31,John 1:47,John 1:49. [source]
John 21:15Simon, son of Jonas [] Compare Christ's first address to Peter, John 1:43. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John. [source]
John 14:9Sayest thou [σὺ] Emphatic. Thou who didst say, “We have found him of whom Moses in the law and the prophets did write” (John 1:46). Omit and before how sayest thou. [source]
John 14:6The life [] Not only life in the future world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Colossians 3:4; John 6:50,John 6:51; John 11:25,John 11:26. “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for” (Thomas a Kempis, “Imitation of Christ,” iii., 56). On ζωή , life, see on John 1:4. [source]
John 11:25The life [] The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. “Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die” (Godet). On ζωή , life, see on John 1:4. [source]
John 1:50Under the fig tree [ὑπὸ τῆς συκῆς] Compare John 1:48. Here the same preposition is used with the genitive case, indicating rest, without the suggestion of withdrawal to. [source]
John 1:45Moses in the law, etc. [] Note the circumstantial detail of this confession as compared with Andrew's (John 1:42). [source]
John 1:36Looking [ἐμβλέψας] Rev., giving the force of the aorist, and he looked. See on John 1:29. The verb is used by John only here and John 1:42. [source]
John 1:28Bethabara [βηθαναρᾷ] The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32,Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
John 1:24They which were sent were [εὐθύνατε τὴν ὁδον] Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41,John 1:45; John 9:14; John 11:5,John 11:18; John 13:23. [source]
John 1:10He was in the world [] Not merely at His advent, but before His incarnation no less than after it. See on John 1:4,John 1:5. [source]
John 1:7For a witness [εἰς μαρτυρίαν] 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]
John 1:51Son of man [] See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
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Jesus' use of the term here is explained in two ways. -DIVIDER-
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I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
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(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
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(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24,John 8:25; John 10:24,John 10:25. -DIVIDER-
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Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13,Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34,John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
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II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8,Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31,Mark 8:38; Mark 14:21; Luke 9:26,Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
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The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27,Matthew 24:37,Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24,Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
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[source]
John 1:5In the darkness [ἐν τῇ σκοτίᾳ] Σκοτία , darkness, is a word peculiar to later Greek, and used in the New Testament almost exclusively by John. It occurs once in Matthew 10:27, and once in Luke 12:3. The more common New Testament word is σκότος , from the same root, which appears in σκιά , shadow, and σκηνή , tent. Another word for darkness, ζόφος , occurs only in Peter and Jude (2 Peter 2:4,2 Peter 2:17; Judges 1:6,Judges 1:13). See on 2 Peter 2:4. The two words are combined in the phrase blackness of darkness (2 Peter 2:17; Judges 1:13). In classical Greek σκότος , as distinguished from ζόφος , is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death, of the condition before birth; of night. Ζόφος , which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in John 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1 John 1:9-10. Romans 1:21,Romans 1:22. [source]
John 1:35Two of his disciples [] The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2,John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 1:10He was in the world [εν τωι κοσμωι ην] Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και kai as in John 1:1,John 1:4,John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
John 1:31And I knew him not [καγω ουκ ηιδειν αυτον] Repeated in John 1:33. Second past perfect of οιδα oida as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know. But that he should be made manifest to Israel Final clause with ινα hina and first aorist passive subjunctive of πανεροω phaneroō The purpose of John‘s ministry was to manifest to Israel with their spiritual privileges (John 1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mark 1:5. The Synoptic account is presupposed all along here. [source]
John 1:34I have seen [εωρακα] Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
John 1:35Again on the morrow [τηι επαυριον παλιν] Third day since John 1:19. Was standing Past perfect of ιστημι histēmi intransitive, and used as imperfect in sense. See same form in John 7:37. Two One was Andrew (John 1:40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories. [source]
John 1:43On the morrow [τηι επαυριον] The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
John 11:34Where have ye laid him? [Που τετεικατε αυτον] Perfect active indicative of τιτημι tithēmi A simple question for information. The only other like it in John is in John 6:6 where it is expressly stated that Jesus knew what he was going to do. So it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (John 1:46). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose. [source]
John 16:24Hitherto [εως αρτι] Up till now the disciples had not used Christ‘s name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father. May be fulfilled Periphrastic perfect passive subjunctive of πληροω plēroō in a purpose clause with ινα hina See John 15:11 for some verb (first aorist passive subjunctive with ινα hina) and 1 John 1:4 for same form as here, emphasizing the abiding permanence of the joy. [source]
John 1:38Turned [στραπεις] Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25,Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11,John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6,John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38,John 1:41,John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
John 1:45Philip findeth [ευρισκει Πιλιππος] Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. Nathaniel It is a Hebrew name meaning “God has given” like the Greek Τεοδορε Theodore (Gift of God). He was from Cana of Galilee (John 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, ευρηκαμεν Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses Μεσσιαν heurēkamen (John 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of ον Messian describes him “of whom More exactly, “Jesus, son of Joseph, the one from Nazareth.” Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as “God-only Begotten” in John 1:18, but certainly Philip could not know this. Bernard terms this part “the irony of St. John” for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael. [source]
John 1:49Thou art the Son of God [συ ει ο υιος του τεου] Whether Nathanael had heard the Baptist say this of Jesus (John 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (John 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ‘s claim in John 1:51. Cf. the confession of Peter in John 6:69; Matthew 16:16 and Martha‘s in John 11:27. Nathanael goes further. Thou art King of Israel To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:1-12 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). [source]
John 11:1Was sick [ην αστενων] Periphrastic imperfect active of αστενεω astheneō old verb (from αστενης asthenēs α a privative, and στενος sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας apo and απο ek between Bethany as the residence and some other village Note εκ της κωμης Marthas not Μαριας και Μαρτας Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5,John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
John 20:12Beholdeth [τεωρει] Vivid historical present again as in John 20:6,John 20:14. Peter and John had not seen the two angels. Westcott suggests an “economy” in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mark 16:5 (a young man in a white robe), Matthew 28:5 (the angel), Luke 24:4 (two men in dazzling apparel). For other angels in John‘s Gospel see John 1:41; John 12:29; John 20:12. Had lain Imperfect in progressive sense, “had been lying,” though not there now. [source]
John 3:31Is above all [επανω παντων] Ablative case with the compound preposition επανω epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
John 4:25Messiah cometh [Μεσσιας ερχεται] Hebrew word in N.T. only here and John 1:41 and explained by Χριστος Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1). When he is come “Whenever that one comes.” Indefinite temporal clause with οταν hotan Future active indicative of αναγγελλω anaggellō old and common verb to announce fully See also John 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God. [source]
John 11:27Yea, Lord [Ναι κυριε] Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πιστευω pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69. That thou art the Son of God (ο εις τον κοσμον ερχομενος hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37). [source]
John 12:22Andrew [τωι Ανδρεαι] Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
John 12:27My soul [η πσυχη μου] The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27Is troubled [τεταρακται] Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 6:8One of [εις εκ] So in John 12:4; John 13:23; Mark 13:1 without εκ ek Simon Peter‘s brother So described in John 1:40. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in John 12:20-22, but in the Synoptics he is distinguished only in Mark 13:3. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel. [source]
John 7:40Some of the multitude [εκ του οχλου] Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
John 12:27And what shall I say? [και τι ειπω] Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27Father, save me from this hour [πατερ σωσον με εκ της ωρας ταυτης] Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 13:13Ye [υμεις] Emphatic. Call me “Address me.” Πωνεω Phōneō regular for addressing one with his title (John 1:48). Master Nominative form (not in apposition with με me accusative after πωνειτε phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary. Lord Another and separate title. In John 1:38 we have Διδασκαλε Didaskale (vocative form) for the Jewish αββει Rabbei and in John 9:36,John 9:38 Κυριε Kurie for the Jewish καλως Mari It is significant that Jesus approves Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!” [source]
John 18:33Again [παλιν] Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
John 2:1The third day [τηι ημεραι τηι τριτηι] “On the day the third” (locative case), from the start to Galilee when Philip was found (John 1:43), seven days since John 1:19. There was a marriage “A wedding (or marriage festival) took place.” See Matthew 22:8. In Cana of Galilee This town, the home of Nathanael (John 21:2), is only mentioned again in John 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3-1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. And the mother of Jesus was there When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly. [source]
John 3:19And this is the judgment [αυτη δε εστιν η κρισις] A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11,1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4,John 1:5,John 1:9,John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35,John 12:46; 1 John 1:6; 1 John 2:8,1 John 2:9,1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
John 4:17I have no husband [ουκ εχω ανδρα] The Greek ανηρ anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit. Thou saidst well Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (John 1:48; John 2:24.; John 5:20). For thou hast had five husbands “For thou didst have five men.” Second aorist (constative) active indicative of εχω echō Is not thy husband In the full and legal sense of ανηρ anēr not a mere “man.” This hast thou said truly “This a true thing thou hast said.” Note absence of article with αλητες alēthes (predicate accusative). Perfect active indicative ειρηκας eirēkas here, not aorist ειπες eipes (John 4:17). [source]
John 5:14Findeth him [ευρισκει αυτον] Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι ginomai Χειρον Cheiron is comparative of κακος kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]
John 5:35He [εκεινος] “That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1,Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
John 6:5Lifting up his eyes [επαρας τους οπταλμους] First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
John 9:5When I am in the world [οταν εν τωι κοσμωι ω] Indefinite relative clause with οταν hotan and present active subjunctive ω ō “whenever I am in the world.” The Latin Vulgate renders here οταν hotan by quamdiu so long as or while as if it were εως heōs But clearly Jesus here refers to the historic Incarnation (John 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God‘s Son is always the Light of the World (John 1:4,John 1:10; John 8:12), but here the reference is limited to his manifestation “in the world.” I am the light of the world The absence of the definite article Literally, “I am light to the world, whenever I am in the world.” “The display of the character varies with the occasion” (Westcott). [source]
Acts 11:26Were called Christians [χρηματίσαι Χριστιανούς] The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER-
using it as apersonal name, which they converted into a party name. -DIVIDER-
-DIVIDER-
[source]
Acts 2:32This Jesus [τουτον τον Ιησουν] Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24,Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
Acts 9:20That he is the Son of God [οτι ουτος εστιν ο υιος του τεου] This is Paul‘s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John 1:34) and of Nathanael (John 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching. [source]
1 Corinthians 1:12Cephas [] Aramaic for Πέτρος PeterSee on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7,Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials. [source]
1 Corinthians 1:12Now this I mean [λεγω δε τουτο] Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7,Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
2 Corinthians 5:19Was - reconciling [ἦν καταλλάσσων] These words are to be construed together; the participle with the finite verb marking the process of reconciliation. The emphasis is on the fact that God was reconciling, not on the fact that God was in Christ. God was all through and behind the process of reconciliation. The primary reference of the statement is, no doubt, to God's reconciling manifestation in the incarnation and death of Christ; yet, as a fact, it includes much more. God was engaged in reconciling the world from the very beginning, and that in Christ. See on John 1:4,John 1:5,John 1:9,John 1:10. [source]
Galatians 1:18To see [ἱστορῆσαι] N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
Ephesians 3:8Unto me who am less than the least of all saints [εμοι τωι ελαχιστοτερωι παντων αγιων] Dative case εμοι emoi with ελοτη elothē The peculiar form ελαχιστοτερωι elachistoterōi (in apposition with εμοι emoi) is a comparative (τερος ̇teros) formed on the superlative ελαχιστος elachistos This sort of thing was already done in the older Greek like εσχατοτερος eschatoteros in Xenophon. It became more common in the Koiné. So the double comparative μειζοτεραν meizoteran in 3 John 1:4. The case of αγιων hagiōn is ablative. This was not mock humility (Romans 15:19), for on occasion Paul stood up for his rights as an apostle (2 Corinthians 11:5). [source]
Philippians 3:5Of the stock of Israel [] Not a proselyte, but of the original stock ( γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28. [source]
Philippians 2:16As lights in the world [ως πωστηρες εν κοσμωι] As luminaries like the heavenly bodies. Christians are the light of the world (Matthew 5:14) as they reflect the light from Christ (John 1:4; John 8:12), but here the word is not πως phōs (light), but πωστηρες phōstēres (luminaries, stars). The place for light is the darkness where it is needed. [source]
1 Timothy 4:8The life that now is [ζωῆς τῆς νῦν] According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
2 Timothy 1:3I thank God [χάριν ἔχω τῷ θεῷ] Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
Hebrews 7:27First [προτερον] Regular adverb for comparison between two, though πρωτον prōton often occurs also (John 1:41), with επειτα epeita (then) following. For the sins Only the article in the Greek with repetition of υπερ huper or of αμαρτιων hamartiōn When he offered up himself First aorist active participle of αναπερω anapherō to offer up. See same idea in Hebrews 9:14 where εαυτον προσηνεγκεν heauton prosēnegken is used. Old verb for sacrifice to place on the altar (1 Peter 2:5,1 Peter 2:24). [source]
1 Peter 1:1Peter [Πετρος] Greek form for the Aramaic (Chaldaic) Χηπας Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων Simōn and Πετρος Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
1 John 5:19We are of God [ἐκ τοῦ Θεοῦ ἐσμέν] For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1,1 John 3:10): denoting the relation established by the new life. [source]
1 John 2:5Is the love of God perfected [ἡ ἀγάπη τοῦ Θεοῦ τετελείωται] 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-
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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-
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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]
1 John 2:16The pride of life [ἡ ἀλαζονεία τοῦ βίου] Rev., vainglory. The word occurs only here and James 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος lifeas distinguished from ζωη. lifesee on John 1:4. [source]
1 John 2:1I write [] More personal than we write (1 John 1:4), and thus better suiting the form of address, my little children. [source]
1 John 2:16Of the Father [ἐκ τοῦ πατρός] Do not spring forth from the Father. On the expression εἶναι ἐκ tobe of, see on John 1:46. “He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine” (Plato, “Timsaeus,” 90). [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
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Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
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2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
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1 John 1:2The Life [ἡ ζωὴ] The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11,1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
1 John 1:1Of life [τῆς ζωῆς] Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1,John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2,Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1,John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER-
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1 John 1:5Message [αγγελια] Old word (from αγγελος aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου ap' autou (from God like απαγγελλω apaggellō in 1 John 1:3) and αναγγελλομεν anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν ho theos phōs estin). Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 1:1That which [ο] 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]
1 John 1:2The life, the eternal life [την ζωην την αιωνιον] Taking up ζωη zōē of 1 John 1:1, John defines the term by the adjective αιωνιος aiōnios used 71 times in the N.T., 44 times with ζωη zōē and 23 in John‘s Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (John 1:4; 1 John 1:1).Which (ητις hētis). Qualitative relative, “which very life.”Was with the Father Not εγενετο egeneto but ην ēn and προς pros with the accusative of intimate fellowship, precisely as in John 1:1 ην προς τον τεον ēn pros ton theon (was with God). Then John closes the parenthesis by repeating επανερωτη ephanerōthē f0). [source]
1 John 1:5God is light [ο τεος πως εστιν] Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 4:12If we love one another [εαν αγαπωμεν αλληλους] Third-class condition with εαν ean and the present active subjunctive, “if we keep on loving one another.”God abideth in us (ο τεος εν ημιν μενει ho theos en hēmin menei). Else we cannot go on loving one another.His love More than merely subjective or objective (1 John 2:5; 1 John 4:9). “Mutual love is a sign of the indwelling of God in men” (Brooke).Is perfected (τετελειωμενη εστιν teteleiōmenē estin). Periphrastic (see usual form τετελειωται teteleiōtai in 1 John 2:5; 1 John 4:17) perfect passive indicative of τελειοω teleioō (cf. 1 John 1:4). See 1 John 4:18 for “perfect love.” [source]
1 John 4:12His love [η αγαπη αυτου] More than merely subjective or objective (1 John 2:5; 1 John 4:9). “Mutual love is a sign of the indwelling of God in men” (Brooke).Is perfected (τετελειωμενη εστιν teteleiōmenē estin). Periphrastic (see usual form τετελειωται teteleiōtai in 1 John 2:5; 1 John 4:17) perfect passive indicative of τελειοω teleioō (cf. 1 John 1:4). See 1 John 4:18 for “perfect love.” [source]
2 John 1:1Children [τέκνοις] May be taken either in a literal or in a spiritual sense. For the later, see 1Timothy href="/desk/?q=1ti+2:1-15&sr=1">1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4,2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal. [source]
2 John 1:4I have found [ευρηκα] Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith). [source]
2 John 1:4Certain of thy children [εκ των τεκνων] No τινας tinas as one would expect before εκ ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας peripatountas). Present active accusative supplementary participle agreeing with τινας tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4Greatly [λιαν] Only here and 3 John 1:3 in John‘s writings.I have found (ευρηκα heurēka). Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).Certain of thy children No τινας tinas as one would expect before εκ ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας peripatountas). Present active accusative supplementary participle agreeing with τινας tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:6That we should walk [ινα περιπατωμεν] Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5,1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
2 John 1:6In it [εν αυτηι] Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
2 John 1:12With paper and ink [δια χαρτου και μελανος] The χαρτης chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Μελας Melas is old adjective for black (Matthew 5:36; Revelation 6:5,Revelation 6:12), and for black ink here, 3 John 1:13; 2 Corinthians 3:3. Apparently John wrote this little letter with his own hand.To come (γενεσται genesthai). Second aorist middle infinitive of γινομαι ginomai after ελπιζω elpizō I hope.Face to face “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων hēmōn). Both true.That may be fulfilled Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
2 John 1:12Face to face [στομα προς στομα] “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων hēmōn). Both true.That may be fulfilled Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
2 John 1:12That may be fulfilled [ινα πεπληρωμενη ηι] Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
3 John 1:1In the truth [ἐν αληθείᾳ] Rev., properly, omitting the article, in truth. See on 2 John 1:4. [source]
3 John 1:3I rejoiced greatly [εχαρην λιαν] As in 2 John 1:4; Philemon 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. [source]
3 John 1:3When brethren came [ερχομενων αδελπων] Genitive absolute with present middle participle of ερχομαι erchomai and so with μαρτυρουντων marturountōn (bare witness, present active participle of μαρτυρεω martureō). Present participle here denotes repetition, from time to time.To the truth (τηι αλητειαι tēi alētheiāi). Dative case. “As always in the Johannine writings, ‹truth‘ covers every sphere of life, moral, intellectual, spiritual” (Brooke).Even as thou walkest in truth “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
3 John 1:3Even as thou walkest in truth [κατως συ εν αλητειαι περιπατεις] “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
3 John 1:4Joy [χαραν] B reads χαριν charin (grace).Than this (τουτων toutōn). Ablative neuter plural after the comparative.To hear of Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
3 John 1:4To hear of [ινα ακουω] Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Revelation 1:2All things that he saw [ὅσα εἶδεν] Lit., as many things as he saw. In the Gospel John uses the word εἶδεν sawonly twice of his own eye-witness (John 1:40; John 20:8). In Revelation it is constantly used of the seeing of visions. Compare Revelation 1:19. For the verb as denoting the immediate intuition of the seer, see on John 2:24. [source]
Revelation 1:18I am He that liveth [καὶ ὁ ζῶν] Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]
Revelation 14:4For they are virgins [παρτενοι γαρ εισιν] Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1,1 Corinthians 7:8,1 Corinthians 7:32,1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Greek Commentary for John 1:4
That which has come into being (John 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτισται ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 “bearing (upholding) the all things by the word of his power.” Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη zōē means spiritual life, but here the term is unlimited and includes all life; only it is not βιος bios (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν estin here instead of ην ēn to bring out clearly the timelessness of this phrase of the work of the Λογος Logos And the life was the light of men Here the article with both ζωη zōē and πως phōs makes them interchangeable. “The light was the life of men” is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (των αντρωπον tōn anthrōpon generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. [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]
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]
Reverse Greek Commentary Search for John 1:4
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Job 19:23-274 Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, 1713599555_84. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
“The emphasis is not on ‹Thou art Peter‘ over against ‹Thou art the Christ,‘ but on Καγω Kagō ‹The Father hath revealed to thee one truth, and I also tell you another” (McNeile). Jesus calls Peter here by the name that he had said he would have (John 1:42). Peter Then it was prophecy, now it is fact. In Matthew 16:17 Jesus addresses him as “Simon Bar-Jonah,” his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname “Peter” which he had himself given him. Jesus makes a remarkable play on Peter‘s name, a pun in fact, that has caused volumes of controversy and endless theological strife. [source]
. Both words are used. The first is the name It was used often in the Septuagint as an adjective like “the anointed priest” (1 Kings 2:10) and then as a substantive to translate the Hebrew word “Messiah” So Andrew said to Simon: “We have found the Messiah, which is, being interpreted, Christ” (John 1:41). In the Gospels it is sometimes “the Anointed One,” “the Messiah,” but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it “Christ Jesus.”The Son of David, the son of Abraham (υιου Δαυειδ υιου Αβρααμ huiou Daueid huiou Abraam). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. So Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (βην bēn) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans 8:14; Romans 9:26; Galatians 3:26; Galatians 4:5-7). Matthew 1:1 is the description of the list in verses 2-17. The names are given in three groups, Abraham to David (Matthew 1:2-6), David to Babylon Removal (Matthew 1:6-11), Jechoniah to Jesus (Matthew 1:12-16). The removal to Babylon (μετοικεσιας αβυλωνος metoikesias Babulōnos) occurs at the end of Matthew 1:11, the beginning of Matthew 1:12, and twice in the resume in Matthew 1:17. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then Matthew 1:17 makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list. [source]
Matthew says “that it might be fulfilled which was spoken by the prophets” It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (John 1:46; John 7:52) is what is meant, and that several prophecies are to be combined like Psalm 22:6, Psalm 22:8; Psalm 69:11, Psalm 69:19; Isaiah 53:2, Isaiah 53:3, Isaiah 53:4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that “in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history.” The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel. [source]
A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18, Matthew 4:20; compare John 1:40, John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
The Greek idiom seems awkward, but it is not. Peter is in apposition with name or ονομα onoma (accusative). This surname Jesus gave in addition Here then is a direct reference to what is told in John 1:42 when Jesus met Simon for the first time. Mark here reflects Peter‘s own words. Luke (Luke 6:14) simply says “Whom he also surnamed Peter.” See note on Matthew 16:18 for the full explanation of the name Peter, a Rock, Cephas. [source]
Mark does not give “the Son of the living God” (Matthew 16:16) or “of God” (Luke 9:20). The full confession is the form in Matthew. Luke‘s language means practically the same, while Mark‘s is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew‘s narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on Matthew 16:16, Matthew 16:18. The disciples had confessed him as Messiah before. Thus John 1:41; John 4:29; John 6:69; Matthew 14:33. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John 6:14.). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them. [source]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
More correctly, whensoever. Rev., when. Whether in my incarnation, or before my incarnation, or after it. Compare John 1:4, John 1:10. [source]
The familiar construction. See on John 1:46. [source]
Also peculiar to John's Gospel. Compare Colossians 3:1. On the phrase to be of ( εἶναι ἐκ ) see on John 1:46. [source]
Assailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre-eminence above Peter. The assertion is effectually contradicted by the narrative itself. See John 1:42; John 6:68; John 13:6; John 18:10, John 18:16; John 20:2, John 20:7; John 21:3, John 21:7, John 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point. [source]
A phrase found nowhere else in the New Testament. On living and live, see John 1:4. [source]
See John 1:44. [source]
Added by the Evangelist. Compare John 1:41. [source]
Rev., rightly, from the Jews ( ἐκ ). Not therefore belongs to, but proceeds from. See Isaiah href="/desk/?q=isa+2:3&sr=1">Isaiah 2:3; Micah 4:2. Even the Old Testament idea of salvation is bound up with Christ. See Romans 9:4, Romans 9:5. The salvation is from the Jews, even from that people which has rejected it. See on John 1:19. On the characteristic is from, see on John 1:46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ. [source]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
The same phrase, out of the earth, is repeated, signifying of earthly nature. On the characteristic phrase εἶναι ἐκ , to be of, see on John 1:46. [source]
Rev., correctly, the light. See John 1:4, John 1:9. [source]
The σὺ , thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: “Will you ( σὺ , emphatic), O professor of true virtue, pretend that you are justified in this?” (“Crito,” 51). On “Israel,” see on John 1:47. The word occurs four times in John's Gospel; here, John 1:31, John 1:47, John 1:49. [source]
Compare Christ's first address to Peter, John 1:43. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John. [source]
Reckoning from the last day mentioned (John 1:43). [source]
The civil title. The theocratic title, king of Israel (John 1:49; John 12:13) is addressed to Jesus on the cross (Matthew 27:42; Mark 15:32) in mockery. [source]
Emphatic. Thou who didst say, “We have found him of whom Moses in the law and the prophets did write” (John 1:46). Omit and before how sayest thou. [source]
Not only life in the future world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Colossians 3:4; John 6:50, John 6:51; John 11:25, John 11:26. “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for” (Thomas a Kempis, “Imitation of Christ,” iii., 56). On ζωή , life, see on John 1:4. [source]
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. “Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die” (Godet). On ζωή , life, see on John 1:4. [source]
Compare John 1:48. Here the same preposition is used with the genitive case, indicating rest, without the suggestion of withdrawal to. [source]
Note the circumstantial detail of this confession as compared with Andrew's (John 1:42). [source]
Rev., giving the force of the aorist, and he looked. See on John 1:29. The verb is used by John only here and John 1:42. [source]
John frequently adds explanatory remarks. See John 1:42, John 1:43; John 9:7. [source]
The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32, Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
Rev., “the prophet.” According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14. [source]
Not merely at His advent, but before His incarnation no less than after it. See on John 1:4, John 1:5. [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]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
Σκοτία , darkness, is a word peculiar to later Greek, and used in the New Testament almost exclusively by John. It occurs once in Matthew 10:27, and once in Luke 12:3. The more common New Testament word is σκότος , from the same root, which appears in σκιά , shadow, and σκηνή , tent. Another word for darkness, ζόφος , occurs only in Peter and Jude (2 Peter 2:4, 2 Peter 2:17; Judges 1:6, Judges 1:13). See on 2 Peter 2:4. The two words are combined in the phrase blackness of darkness (2 Peter 2:17; Judges 1:13). In classical Greek σκότος , as distinguished from ζόφος , is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death, of the condition before birth; of night. Ζόφος , which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in John 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1 John 1:9-10. Romans 1:21, Romans 1:22. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και kai as in John 1:1, John 1:4, John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
Repeated in John 1:33. Second past perfect of οιδα oida as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know. But that he should be made manifest to Israel Final clause with ινα hina and first aorist passive subjunctive of πανεροω phaneroō The purpose of John‘s ministry was to manifest to Israel with their spiritual privileges (John 1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mark 1:5. The Synoptic account is presupposed all along here. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Third day since John 1:19. Was standing Past perfect of ιστημι histēmi intransitive, and used as imperfect in sense. See same form in John 7:37. Two One was Andrew (John 1:40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories. [source]
The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
Perfect active indicative of τιτημι tithēmi A simple question for information. The only other like it in John is in John 6:6 where it is expressly stated that Jesus knew what he was going to do. So it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (John 1:46). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose. [source]
Up till now the disciples had not used Christ‘s name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father. May be fulfilled Periphrastic perfect passive subjunctive of πληροω plēroō in a purpose clause with ινα hina See John 15:11 for some verb (first aorist passive subjunctive with ινα hina) and 1 John 1:4 for same form as here, emphasizing the abiding permanence of the joy. [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. Nathaniel It is a Hebrew name meaning “God has given” like the Greek Τεοδορε Theodore (Gift of God). He was from Cana of Galilee (John 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, ευρηκαμεν Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses Μεσσιαν heurēkamen (John 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of ον Messian describes him “of whom More exactly, “Jesus, son of Joseph, the one from Nazareth.” Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as “God-only Begotten” in John 1:18, but certainly Philip could not know this. Bernard terms this part “the irony of St. John” for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael. [source]
Whether Nathanael had heard the Baptist say this of Jesus (John 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (John 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ‘s claim in John 1:51. Cf. the confession of Peter in John 6:69; Matthew 16:16 and Martha‘s in John 11:27. Nathanael goes further. Thou art King of Israel To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:1-12 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). [source]
Periphrastic imperfect active of αστενεω astheneō old verb (from αστενης asthenēs α a privative, and στενος sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας apo and απο ek between Bethany as the residence and some other village Note εκ της κωμης Marthas not Μαριας και Μαρτας Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Vivid historical present again as in John 20:6, John 20:14. Peter and John had not seen the two angels. Westcott suggests an “economy” in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mark 16:5 (a young man in a white robe), Matthew 28:5 (the angel), Luke 24:4 (two men in dazzling apparel). For other angels in John‘s Gospel see John 1:41; John 12:29; John 20:12. Had lain Imperfect in progressive sense, “had been lying,” though not there now. [source]
Ablative case with the compound preposition επανω epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
Hebrew word in N.T. only here and John 1:41 and explained by Χριστος Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1). When he is come “Whenever that one comes.” Indefinite temporal clause with οταν hotan Future active indicative of αναγγελλω anaggellō old and common verb to announce fully See also John 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God. [source]
Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πιστευω pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69. That thou art the Son of God (ο εις τον κοσμον ερχομενος hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37). [source]
Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
So in John 12:4; John 13:23; Mark 13:1 without εκ ek Simon Peter‘s brother So described in John 1:40. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in John 12:20-22, but in the Synoptics he is distinguished only in Mark 13:3. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel. [source]
Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Emphatic. Call me “Address me.” Πωνεω Phōneō regular for addressing one with his title (John 1:48). Master Nominative form (not in apposition with με me accusative after πωνειτε phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary. Lord Another and separate title. In John 1:38 we have Διδασκαλε Didaskale (vocative form) for the Jewish αββει Rabbei and in John 9:36, John 9:38 Κυριε Kurie for the Jewish καλως Mari It is significant that Jesus approves Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!” [source]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
“On the day the third” (locative case), from the start to Galilee when Philip was found (John 1:43), seven days since John 1:19. There was a marriage “A wedding (or marriage festival) took place.” See Matthew 22:8. In Cana of Galilee This town, the home of Nathanael (John 21:2), is only mentioned again in John 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3-1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. And the mother of Jesus was there When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly. [source]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
The Greek ανηρ anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit. Thou saidst well Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (John 1:48; John 2:24.; John 5:20). For thou hast had five husbands “For thou didst have five men.” Second aorist (constative) active indicative of εχω echō Is not thy husband In the full and legal sense of ανηρ anēr not a mere “man.” This hast thou said truly “This a true thing thou hast said.” Note absence of article with αλητες alēthes (predicate accusative). Perfect active indicative ειρηκας eirēkas here, not aorist ειπες eipes (John 4:17). [source]
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι ginomai Χειρον Cheiron is comparative of κακος kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
Indefinite relative clause with οταν hotan and present active subjunctive ω ō “whenever I am in the world.” The Latin Vulgate renders here οταν hotan by quamdiu so long as or while as if it were εως heōs But clearly Jesus here refers to the historic Incarnation (John 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God‘s Son is always the Light of the World (John 1:4, John 1:10; John 8:12), but here the reference is limited to his manifestation “in the world.” I am the light of the world The absence of the definite article Literally, “I am light to the world, whenever I am in the world.” “The display of the character varies with the occasion” (Westcott). [source]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER- using it as apersonal name, which they converted into a party name. -DIVIDER- -DIVIDER- [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
This is Paul‘s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John 1:34) and of Nathanael (John 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching. [source]
Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44. [source]
See on John 1:47. [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]
Aramaic for Πέτρος PeterSee on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7, Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials. [source]
Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
These words are to be construed together; the participle with the finite verb marking the process of reconciliation. The emphasis is on the fact that God was reconciling, not on the fact that God was in Christ. God was all through and behind the process of reconciliation. The primary reference of the statement is, no doubt, to God's reconciling manifestation in the incarnation and death of Christ; yet, as a fact, it includes much more. God was engaged in reconciling the world from the very beginning, and that in Christ. See on John 1:4, John 1:5, John 1:9, John 1:10. [source]
See on Acts 3:12, and compare Philemon 3:5, and the phrase Israel of God, Galatians 6:16, and an Israelite indeed, John 1:48. [source]
Comp. joy of the Holy Ghost, 1 Thessalonians 1:6, and see Romans 5:2; Romans 14:17; Romans 15:13; 2 Corinthians 6:10; Philemon 1:25; Philemon 4:4; 1 Peter 1:8; 1 John 1:4. [source]
N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
See on John 1:4. The life which God bestows; life in Christ. See 1 John 5:11. [source]
Dative case εμοι emoi with ελοτη elothē The peculiar form ελαχιστοτερωι elachistoterōi (in apposition with εμοι emoi) is a comparative (τερος ̇teros) formed on the superlative ελαχιστος elachistos This sort of thing was already done in the older Greek like εσχατοτερος eschatoteros in Xenophon. It became more common in the Koiné. So the double comparative μειζοτεραν meizoteran in 3 John 1:4. The case of αγιων hagiōn is ablative. This was not mock humility (Romans 15:19), for on occasion Paul stood up for his rights as an apostle (2 Corinthians 11:5). [source]
Not a proselyte, but of the original stock ( γένους ); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Acts 3:12, and compare Romans 9:4; Romans 11:1; John 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Genesis 32:28. [source]
As luminaries like the heavenly bodies. Christians are the light of the world (Matthew 5:14) as they reflect the light from Christ (John 1:4; John 8:12), but here the word is not πως phōs (light), but πωστηρες phōstēres (luminaries, stars). The place for light is the darkness where it is needed. [source]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
Regular adverb for comparison between two, though πρωτον prōton often occurs also (John 1:41), with επειτα epeita (then) following. For the sins Only the article in the Greek with repetition of υπερ huper or of αμαρτιων hamartiōn When he offered up himself First aorist active participle of αναπερω anapherō to offer up. See same idea in Hebrews 9:14 where εαυτον προσηνεγκεν heauton prosēnegken is used. Old verb for sacrifice to place on the altar (1 Peter 2:5, 1 Peter 2:24). [source]
Greek form for the Aramaic (Chaldaic) Χηπας Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων Simōn and Πετρος Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life. [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]
See on John 1:46. [source]
Rev., vainglory. The word occurs only here and James 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος lifeas distinguished from ζωη. lifesee on John 1:4. [source]
More personal than we write (1 John 1:4), and thus better suiting the form of address, my little children. [source]
Do not spring forth from the Father. On the expression εἶναι ἐκ tobe of, see on John 1:46. “He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine” (Plato, “Timsaeus,” 90). [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11, 1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER- [source]
Old word (from αγγελος aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου ap' autou (from God like απαγγελλω apaggellō in 1 John 1:3) and αναγγελλομεν anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν ho theos phōs estin). Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [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]
Taking up ζωη zōē of 1 John 1:1, John defines the term by the adjective αιωνιος aiōnios used 71 times in the N.T., 44 times with ζωη zōē and 23 in John‘s Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (John 1:4; 1 John 1:1).Which (ητις hētis). Qualitative relative, “which very life.”Was with the Father Not εγενετο egeneto but ην ēn and προς pros with the accusative of intimate fellowship, precisely as in John 1:1 ην προς τον τεον ēn pros ton theon (was with God). Then John closes the parenthesis by repeating επανερωτη ephanerōthē f0). [source]
Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
Third-class condition with εαν ean and the present active subjunctive, “if we keep on loving one another.”God abideth in us (ο τεος εν ημιν μενει ho theos en hēmin menei). Else we cannot go on loving one another.His love More than merely subjective or objective (1 John 2:5; 1 John 4:9). “Mutual love is a sign of the indwelling of God in men” (Brooke).Is perfected (τετελειωμενη εστιν teteleiōmenē estin). Periphrastic (see usual form τετελειωται teteleiōtai in 1 John 2:5; 1 John 4:17) perfect passive indicative of τελειοω teleioō (cf. 1 John 1:4). See 1 John 4:18 for “perfect love.” [source]
More than merely subjective or objective (1 John 2:5; 1 John 4:9). “Mutual love is a sign of the indwelling of God in men” (Brooke).Is perfected (τετελειωμενη εστιν teteleiōmenē estin). Periphrastic (see usual form τετελειωται teteleiōtai in 1 John 2:5; 1 John 4:17) perfect passive indicative of τελειοω teleioō (cf. 1 John 1:4). See 1 John 4:18 for “perfect love.” [source]
Periphrastic (see usual form τετελειωται teteleiōtai in 1 John 2:5; 1 John 4:17) perfect passive indicative of τελειοω teleioō (cf. 1 John 1:4). See 1 John 4:18 for “perfect love.” [source]
See on John 1:41. Rev., I have found. [source]
May be taken either in a literal or in a spiritual sense. For the later, see 1Timothy href="/desk/?q=1ti+2:1-15&sr=1">1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal. [source]
Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith). [source]
No τινας tinas as one would expect before εκ ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας peripatountas). Present active accusative supplementary participle agreeing with τινας tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
Only here and 3 John 1:3 in John‘s writings.I have found (ευρηκα heurēka). Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).Certain of thy children No τινας tinas as one would expect before εκ ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας peripatountas). Present active accusative supplementary participle agreeing with τινας tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5, 1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
The χαρτης chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Μελας Melas is old adjective for black (Matthew 5:36; Revelation 6:5, Revelation 6:12), and for black ink here, 3 John 1:13; 2 Corinthians 3:3. Apparently John wrote this little letter with his own hand.To come (γενεσται genesthai). Second aorist middle infinitive of γινομαι ginomai after ελπιζω elpizō I hope.Face to face “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων hēmōn). Both true.That may be fulfilled Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
“Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων hēmōn). Both true.That may be fulfilled Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
Purpose clause with ινα hina and the periphrastic perfect passive subjunctive of πληροω plēroō as in 1 John 1:4, which see. [source]
See on 2 John 1:4. [source]
Rev., properly, omitting the article, in truth. See on 2 John 1:4. [source]
As in 2 John 1:4; Philemon 4:10, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. [source]
Genitive absolute with present middle participle of ερχομαι erchomai and so with μαρτυρουντων marturountōn (bare witness, present active participle of μαρτυρεω martureō). Present participle here denotes repetition, from time to time.To the truth (τηι αλητειαι tēi alētheiāi). Dative case. “As always in the Johannine writings, ‹truth‘ covers every sphere of life, moral, intellectual, spiritual” (Brooke).Even as thou walkest in truth “Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
“Thou” in contrast to Diotrephes (3 John 1:9) and others like him. On περιπατεω peripateō see 1 John 1:6 and on εν αλητειαι en alētheiāi see 2 John 1:4. [source]
B reads χαριν charin (grace).Than this (τουτων toutōn). Ablative neuter plural after the comparative.To hear of Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Object clause (epexegetic) with ινα hina and ακουω akouō the present active subjunctive (keep on hearing of) in apposition with τουτων toutōn in truth As in 2 John 1:4, which see. By the use of τεκνα tekna John may mean that Gaius is one of his converts (1 Timothy 1:1). [source]
Meaning destruction. Compare Job 26:6; Job 28:22; Proverbs 15:11. Here the Destroyer, as is evident from the Greek equivalent Ἁπολλύων Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare John 1:38, John 1:42; John 4:25; John 9:7; John 11:16, etc. [source]
Rather, accompany. Rev., follow with them. Compare Matthew 4:25; Mark 3:7, etc. See on John 1:43. [source]
Lit., as many things as he saw. In the Gospel John uses the word εἶδεν sawonly twice of his own eye-witness (John 1:40; John 20:8). In Revelation it is constantly used of the seeing of visions. Compare Revelation 1:19. For the verb as denoting the immediate intuition of the seer, see on John 2:24. [source]
Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]
Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]