John the Baptist was the first of many witnesses to the light that John the Apostle identified in this Gospel (cf. John 4:39; John 5:32; John 5:36-37; John 5:39-40; John 20:30-31; John 10:25; John 12:17; John 15:26-27; John 18:13-18; John 18:37). The Apostle John frequently used courtroom terminology in his Gospel to stress the truthfulness of the witnesses to the Light. John the Baptist bore witness to the light of God"s revelation but also to the person of the Light of the World ( John 8:12). This Gospel stresses the function of John the Baptist as a witness to the light. The writer often emphasized something by simply repeating it, as he did here with the word "witness." The other Gospels also identified John the Baptist"s origin and character in their introductions ( Matthew 3; Mark 1:1-8; Luke 1:5-24; Luke 1:57-80). [source][source][source]
John the Baptist"s ultimate purpose was eliciting belief in Jesus (cf. John 1:35-37). That was also John the Evangelist"s purpose in writing this book ( John 8:18). Consequently John the Baptist"s witness is an important part of the argument of the fourth Gospel. It was not immediately apparent to everyone that Jesus was the Light. Both Johns needed to identify Him as such to them. [source][source][source]
"Since the Reformation, theologians have viewed saving faith as simultaneously encompassing three components-notitia, assensus, and fiducia. In notitia the individual becomes aware of the conditions, promises, and events that constitute divine Revelation , especially the events surrounding God"s consummate self-revelation in Jesus Christ. In assensus the individual expresses objective confidence in the truthfulness of these claims ( Romans 10:9; Hebrews 11:3; Hebrews 11:6; 1 John 5:1). In fiducia the individual places his or her personal trust in Jesus Christ. Central to this threefold model is a single key assumption: Faith, as presented in the New Testament, necessarily entails the recognition and acceptance of specific, objective content." [1][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 1:7
For witness [εις μαρτυριαν] Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
For 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]
All [] The Baptist took up the work of the prophets, as respects their preparation for the universal extension of the divine call (Isaiah 49:6). His message was to men, without regard to nation, sect, descent, or other considerations. [source]
John 5:35A burning and shining light [ὁ λύχνος ὁ καιόμενος καὶ φαίνων] Rev., correctly, the lamp that burneth and shineth. Λύχνος , lamp, as contrasted with the light ( φῶς ). See John 1:5,John 1:7,John 1:8,John 1:9; and compare John 8:12; John 9:5; John 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed. [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 1:29That taketh away [ὁ αἴρων] Either takes away or takes upon himself, in order to bear: either removal or expiation of sin. The one idea, however, is included in the other. The taking away of the sin is through His bearing it. In Isaiah 53:1-12(Sept.), φέρω , to bear, and its compound ἀναφέρω (see on 1 Peter 2:5) are used, and αἴρω , to take up and carry away, occurs only in the phrase his life is taken from the earth, A.V., he was cut off out of the land of the living, in accordance with the universal usage of the Septuagint, which never employs αἴρειν to express the bearing of sin. If the Baptist had meant bearing, he would probably have used φέρω . Compare 1 John 3:5: “He was manifested to take away ( ἵνα ἄρῃ ) our sins,” and 1 John 1:7, “cleanseth us from all sin.” In the use of the present tense, taketh, the Baptist views the future consummation of Christ's atoning work as potentially present. [source]
John 1:14Was made flesh [σὰρξ ἐγένετο] Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
John 1:8He [εκεινος] “That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
John 4:53So the father knew [εγνω ουν ο πατηρ] Second aorist active indicative of γινωσκω ginōskō Inferential use of ουν oun Himself believed Not just the word of Jesus (John 4:50), but complete faith in Jesus himself as the Messiah, absolute use of πιστευω pisteuō as in John 1:7. And his whole house All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts 18:8). [source]
John 5:33Ye have sent [υμεις απεσταλκατε] Emphatic use of υμεις humeis (ye) and perfect active indicative of αποστελλω apostellō official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in John 1:19-28. He hath borne witness Perfect active indicative of μαρτυρεω martureō showing the permanent and abiding value of John‘s testimony to Christ as in John 1:34; John 3:26; John 5:37. So also John 19:35 of the testimony concerning Christ‘s death. This was the purpose of the Baptist‘s mission (John 1:7). [source]
John 1:19And this is the witness of John [και αυτη εστιν η μαρτυρια του Ιωανου] He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
John 1:29On the morrow [τηι επαυριον] Locative case with ημηραι hēmērāi (day) understood after the adverb επαυριον epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε ide like ιδου idou not verb, and so nominative αμνος amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν hamartian not plural αμαρτιας hamartias (1 John 3:5) where same verb αιρω airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
John 1:32Bare witness [εμαρτυρησεν] First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7,John 1:15,John 1:19,John 1:29,John 1:35,John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 3:26Rabbi [αββει] Greeting John just like Jesus (John 1:38; John 3:2). Beyond Jordan Evident reference to John‘s witness to Jesus told in John 1:29-34. To whom thou hast borne witness Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω martureō so common in John (John 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. The same baptizeth “This one is baptizing.” Not personally (John 4:2), as John did, but through his six disciples. And all men come to him Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John‘s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages. [source]
Romans 5:10We were reconciled to God [καταλλάγημεν τῷ Θεῷ] The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6,Romans 5:8; 2 Corinthians 5:18,2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3,1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25,Romans 3:26. -DIVIDER-
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Romans 3:25Propitiation [ἱλαστήριον] This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Jeremiah 7:21-233; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14,Ezekiel 43:17,Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15,Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7,1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14,Psalm 50:23; Psalm 51:16,Psalm 51:17; Isaiah 1:11-18; 1714029147_80; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19,Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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2 Corinthians 6:8As deceivers and yet true [ως] Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit Such slander from one‘s enemies is praise. [source]
2 Corinthians 6:8By evil report and good report [δυσ] Play on the words with prefixes ευ duṡ and πημη eu̇ and Δυσπημια phēmē Ευπημια Dusphēmia is a late word, only here in N.T. ως πλανοι και αλητεις Euphēmia old and common word, only here in N.T. As deceivers and yet true (ως hōs planoi kai alētheis). Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit (planēn)” (Bernard). Such slander from one‘s enemies is praise. [source]
1 Timothy 2:6To be testified in due time [τὸ μαρτύριον καιροῖς ἰδίοις] Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Hebrews 1:3When he had by himself purged our sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος] Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7,1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25,Matthew 23:26,Mark 7:19,Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
1 John 5:6And it is the Spirit that beareth witness [καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν] Lit., and the Spirit is that which is bearing witness. Note the present tense, beareth witness, and compare 1 John 5:9, hath born witness. The witness is present and continuous in the Church, in the sacraments for instance, in water and in blood. Witnessing is the peculiar office of the Spirit. See John 14:26; John 15:26; John 16:8sqq. See on John 1:7. [source]
1 John 5:6By water and blood [δἰ ὕδατος καὶ αἵματος] Διά bymust be taken with ὁ ἐλθὼν Hethat came. It has not mere]y the sense of accompaniment, but also of instrumentality, i.e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially Hebrews 9:12: “Christ being come … neither by the blood ( δἰ αἵματος ) of goats and calves, but by His own blood ( διὰ δε τοῦ ἰδίου αἵματος ”). Compare “we walk by faith not by sight ( διὰ πίστεως οὐ διὰ εἴδους, ” 2 Corinthians 5:7): we wait with (lit., through ) patience ( δἰ ὑπομονῆς, ” Romans 8:25). Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Matthew 3:15). Blood refers to His bloody death upon the cross for the sin of the world. -DIVIDER-
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Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in John 19:34. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, “to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that.” The readers of the Epistle must have been familiar with the incident, from oral or from written teaching. -DIVIDER-
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Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Αἷμα bloodstanding by itself, never signifies the Lord's Supper in the New Testament. -DIVIDER-
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The true principle of interpretation appears to be laid down in the two canons of Düsterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds “an extension of the meaning” of water and blood in the following words: “Not in the water only, but in the water and in the blood,” followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions ( ἐν infor διά by), the use of the article ( τῷ ), and the stress laid on actual experience (it is the Spirit that witnesseth ), these, together with the fact that that which was spoken of in its unity (by water and blood ) is now spoken of in its separate parts (in the water and in the blood )- “all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts.” Thus we are led to the ideas underlying the two sacraments. -DIVIDER-
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The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's “Typology of Scripture; “Andrew Jukes, “The Law of the Offerings;” Professor William Milligan, “The Resurrection of our Lord,” note, p. 274 sqq.; Canon Westcott's “Additional Note” on 1 John 1:7, in his “Commentary on John's Epistles;” and Henry Clay Trumbull, “The Blood Covenant.” [source]
1 John 3:8The Son of God [] For the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on 1 John 1:7. [source]
1 John 1:9To forgive [ἵνα ἀφῇ] See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
1 John 3:5Was manifested [] See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27,John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3,John 14:18,John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5,1 John 3:8; John 1:31; John 21:1,John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 1:7Of Jesus Christ His Son [] Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22,1 John 2:23,1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
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(5.) The Son of God. 1 John 3:8; 1 John 5:10,1 John 5:12,1 John 5:13,1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
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(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
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(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
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The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
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Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
1 John 1:9Faithful [πιστος] Jesus made confession of sin necessary to forgiveness. It is God‘s promise and he is “righteous” Sub-final clause with ινα hina and second aorist active subjunctive of απιημι aphiēmi to cleanse (και αγιασηι kai hagiasēi). So again with ινα hina and the first aorist active subjunctive of καταριζω katharizō (1 John 1:7). [source]
1 John 1:9To forgive [ινα απηι] Sub-final clause with ινα hina and second aorist active subjunctive of απιημι aphiēmi to cleanse So again with ινα hina and the first aorist active subjunctive of καταριζω katharizō (1 John 1:7). [source]
1 John 2:9And hateth his brother [και τον αδελπον αυτου μισων] Sharp contrast between the love just described and hate. The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3,1 John 1:5). So the claim to be in the light is nullified by hating a brother. [source]
1 John 2:18As ye heard [κατως ηκουσατε] First aorist active indicative of ακουω akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6,Mark 13:22; Matthew 24:5,Matthew 24:15,Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν gegonasin). Second perfect active indicative of γινομαι ginomai antichrists (αντιχριστοι πολλοι antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
1 John 3:16Love [την αγαπην] “The thing called love” (D. Smith).He for us (εκεινος υπερ ημων ekeinos huper hēmōn). Εκεινος Ekeinos as in 1 John 2:6; 1 John 3:3,1 John 3:5, υπερ huper here alone in this Epistle, though common in John‘s Gospel (John 10:11,John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι tithēmi the very idiom used by Jesus of himself in John 10:11,John 10:17.We ought (ημεις οπειλομεν hēmeis opheilomen). Emphatic ημεις hēmeis again. For οπειλω opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 4:2That Jesus Christ is come in the flesh [Ιησουν Χριστον εν σαρκι εληλυτοτα] The correct text (perfect active participle predicate accusative), not the infinitive The predicate participle (see John 9:22 for predicate accusative with ομολογεω homologeō) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2 John 1:7 with ερχομενον erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1 Corinthians 12:3 and for the Incarnation and Resurrection of Jesus in Romans 10:6-10. [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 1:7The deceiver and the antichrist [ο πλανος και ο αντιχριστος] Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [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 1:7Are gone forth [εχηλταν] Second aorist active indicative of εχερχομαι exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες hoi mē homologountes). “The ones not confessing” (μη mē regular negative with the participle). The articular participle describes the deceivers (πλανοι planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18,1 John 2:22; 1 John 5:6,1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7That Jesus Christ cometh in the flesh [Ιησουν Χριστον ερχομενον εν σαρκι] “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18,1 John 2:22; 1 John 5:6,1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:10This teaching [μη λαμβανετε αυτον] This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη mē lambanete auton). Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
3 John 1:7For His Name's sake [ὑπὲρ τοῦ ὀνόματος] His is supplied by the A.V. It is not in the text. Rev., correctly, for the sake of the Name. The Name (Jesus Christ) is used thus absolutely in Acts 5:41; compare James 2:7. For a similar absolute use of the way, see on Acts 4:2. See on 1 John 1:7. [source]
Revelation 1:5The faithful witness [ὁ μάρτυς ὁ πιστὸς] For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
Revelation 1:2Testimony [μαρτυρίαν] For the phrase to witness a witness see John 4:32. For the peculiar emphasis on the idea of witness in John, see on John 1:7. The words and the ides are characteristic of Revelation as of the Gospel and Epistles. [source]
Revelation 1:2Bare record [ἐμαρτύρησεν] See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides' “History:” “Thucydides, an Athenian, wrote ( ξυνέγραψε ) the history of the war,” etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past. [source]
Revelation 7:14In the blood of the Lamb [εν τωι αιματι του αρνιου] There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 12:11Because of the blood of the Lamb [δια το αιμα του αρνιου] As in Revelation 1:5; Revelation 5:6,Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 7:14My lord [Κυριε μου] “An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10,Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης] Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10,Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14Made them white [ελευκαναν] First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10,Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: μαρτυρέω
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: πιστεύω
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Greek Commentary for John 1:7
Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
Compare John 1:2, and the pronoun ἐκεῖνος , he, in John 1:8. [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]
The Baptist took up the work of the prophets, as respects their preparation for the universal extension of the divine call (Isaiah 49:6). His message was to men, without regard to nation, sect, descent, or other considerations. [source]
John the Baptist. [source]
Reverse Greek Commentary Search for John 1:7
Rev., correctly, the lamp that burneth and shineth. Λύχνος , lamp, as contrasted with the light ( φῶς ). See John 1:5, John 1:7, John 1:8, John 1:9; and compare John 8:12; John 9:5; John 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed. [source]
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
Rev., better, bear witness of. See on John 1:7. [source]
Rev., better, bear witness. The same word is in John 1:7, John 1:8, John 1:15, John 1:32(see on John 1:7). [source]
Not collectively, as in John 1:7, but individually and personally. [source]
Better, bear witness, as Rev. See on John 1:7. [source]
Testimony. See on John 1:7, and 1 Peter 5:1. [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]
Either takes away or takes upon himself, in order to bear: either removal or expiation of sin. The one idea, however, is included in the other. The taking away of the sin is through His bearing it. In Isaiah 53:1-12(Sept.), φέρω , to bear, and its compound ἀναφέρω (see on 1 Peter 2:5) are used, and αἴρω , to take up and carry away, occurs only in the phrase his life is taken from the earth, A.V., he was cut off out of the land of the living, in accordance with the universal usage of the Septuagint, which never employs αἴρειν to express the bearing of sin. If the Baptist had meant bearing, he would probably have used φέρω . Compare 1 John 3:5: “He was manifested to take away ( ἵνα ἄρῃ ) our sins,” and 1 John 1:7, “cleanseth us from all sin.” In the use of the present tense, taketh, the Baptist views the future consummation of Christ's atoning work as potentially present. [source]
Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
“That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
Second aorist active indicative of γινωσκω ginōskō Inferential use of ουν oun Himself believed Not just the word of Jesus (John 4:50), but complete faith in Jesus himself as the Messiah, absolute use of πιστευω pisteuō as in John 1:7. And his whole house All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts 18:8). [source]
Emphatic use of υμεις humeis (ye) and perfect active indicative of αποστελλω apostellō official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in John 1:19-28. He hath borne witness Perfect active indicative of μαρτυρεω martureō showing the permanent and abiding value of John‘s testimony to Christ as in John 1:34; John 3:26; John 5:37. So also John 19:35 of the testimony concerning Christ‘s death. This was the purpose of the Baptist‘s mission (John 1:7). [source]
He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
Locative case with ημηραι hēmērāi (day) understood after the adverb επαυριον epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε ide like ιδου idou not verb, and so nominative αμνος amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν hamartian not plural αμαρτιας hamartias (1 John 3:5) where same verb αιρω airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
Greeting John just like Jesus (John 1:38; John 3:2). Beyond Jordan Evident reference to John‘s witness to Jesus told in John 1:29-34. To whom thou hast borne witness Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω martureō so common in John (John 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. The same baptizeth “This one is baptizing.” Not personally (John 4:2), as John did, but through his six disciples. And all men come to him Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John‘s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages. [source]
The word is used of going forth as a missionary in Luke 9:6; 3 John 1:7. [source]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER- -DIVIDER- [source]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Jeremiah 7:21-233; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER- -DIVIDER- These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER- -DIVIDER- Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER- -DIVIDER- Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER- -DIVIDER- Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER- -DIVIDER- This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER- -DIVIDER- Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER- -DIVIDER- The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER- -DIVIDER- In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; 1714029147_80; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER- -DIVIDER- The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER- -DIVIDER- In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
Testimony concerning Christ. See on John 1:7. Compare Acts 1:8; 2 Timothy 1:8. [source]
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit Such slander from one‘s enemies is praise. [source]
Play on the words with prefixes ευ duṡ and πημη eu̇ and Δυσπημια phēmē Ευπημια Dusphēmia is a late word, only here in N.T. ως πλανοι και αλητεις Euphēmia old and common word, only here in N.T. As deceivers and yet true (ως hōs planoi kai alētheis). Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit (planēn)” (Bernard). Such slander from one‘s enemies is praise. [source]
Connect with inheritance: the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See John 3:21; John 11:9; John 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 1 John 2:10. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17. [source]
Primarily, wandering, roving. Ὁ πλάνος avagabond, hence deceiver or seducer. See 2 John 1:7, and comp. ὁ πλανῶν thedeceiver, used of Satan, Revelation 12:9; Revelation 20:10; τὸ πνεῦμα τῆς πλάνης thespirit of error, 1 John 4:6. Once in Paul, 2 Corinthians 6:8, and in lxx, Job 19:4; Jeremiah 23:32. Evil spirits animating the false teachers are meant. [source]
Comp. John 1:14; 1 John 4:2; 2 John 1:7; Romans 1:3; Romans 8:3; Romans 9:5. Σάρξ fleshonly here in Pastorals. [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25, Matthew 23:26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
Lit., and the Spirit is that which is bearing witness. Note the present tense, beareth witness, and compare 1 John 5:9, hath born witness. The witness is present and continuous in the Church, in the sacraments for instance, in water and in blood. Witnessing is the peculiar office of the Spirit. See John 14:26; John 15:26; John 16:8sqq. See on John 1:7. [source]
See on Matthew 1:1, and see on 1 John 1:7. [source]
See on 1 John 1:7. [source]
Rev., bear witness. See on John 1:7. [source]
Διά bymust be taken with ὁ ἐλθὼν Hethat came. It has not mere]y the sense of accompaniment, but also of instrumentality, i.e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially Hebrews 9:12: “Christ being come … neither by the blood ( δἰ αἵματος ) of goats and calves, but by His own blood ( διὰ δε τοῦ ἰδίου αἵματος ”). Compare “we walk by faith not by sight ( διὰ πίστεως οὐ διὰ εἴδους, ” 2 Corinthians 5:7): we wait with (lit., through ) patience ( δἰ ὑπομονῆς, ” Romans 8:25). Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Matthew 3:15). Blood refers to His bloody death upon the cross for the sin of the world. -DIVIDER- -DIVIDER- Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in John 19:34. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, “to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that.” The readers of the Epistle must have been familiar with the incident, from oral or from written teaching. -DIVIDER- -DIVIDER- Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Αἷμα bloodstanding by itself, never signifies the Lord's Supper in the New Testament. -DIVIDER- -DIVIDER- The true principle of interpretation appears to be laid down in the two canons of Düsterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds “an extension of the meaning” of water and blood in the following words: “Not in the water only, but in the water and in the blood,” followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions ( ἐν infor διά by), the use of the article ( τῷ ), and the stress laid on actual experience (it is the Spirit that witnesseth ), these, together with the fact that that which was spoken of in its unity (by water and blood ) is now spoken of in its separate parts (in the water and in the blood )- “all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts.” Thus we are led to the ideas underlying the two sacraments. -DIVIDER- -DIVIDER- The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's “Typology of Scripture; “Andrew Jukes, “The Law of the Offerings;” Professor William Milligan, “The Resurrection of our Lord,” note, p. 274 sqq.; Canon Westcott's “Additional Note” on 1 John 1:7, in his “Commentary on John's Epistles;” and Henry Clay Trumbull, “The Blood Covenant.” [source]
For the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on 1 John 1:7. [source]
See on John 1:12; see on 1 John 1:7. [source]
See on 1 John 1:7. [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
See on John 1:7. [source]
Jesus made confession of sin necessary to forgiveness. It is God‘s promise and he is “righteous” Sub-final clause with ινα hina and second aorist active subjunctive of απιημι aphiēmi to cleanse (και αγιασηι kai hagiasēi). So again with ινα hina and the first aorist active subjunctive of καταριζω katharizō (1 John 1:7). [source]
Sub-final clause with ινα hina and second aorist active subjunctive of απιημι aphiēmi to cleanse So again with ινα hina and the first aorist active subjunctive of καταριζω katharizō (1 John 1:7). [source]
Sharp contrast between the love just described and hate. The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3, 1 John 1:5). So the claim to be in the light is nullified by hating a brother. [source]
Present active indicative, repeated three times, referring to this Epistle. For “the name” see 1 John 3:23; 3 John 1:7. They were loyal to the name of Christ (Matthew 10:22). [source]
First aorist active indicative of ακουω akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν gegonasin). Second perfect active indicative of γινομαι ginomai antichrists (αντιχριστοι πολλοι antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων ekeinos huper hēmōn). Εκεινος Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν hēmeis opheilomen). Emphatic ημεις hēmeis again. For οπειλω opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
Εκεινος Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7. [source]
The correct text (perfect active participle predicate accusative), not the infinitive The predicate participle (see John 9:22 for predicate accusative with ομολογεω homologeō) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2 John 1:7 with ερχομενον erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1 Corinthians 12:3 and for the Incarnation and Resurrection of Jesus in Romans 10:6-10. [source]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [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]
Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [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]
Second aorist active indicative of εχερχομαι exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες hoi mē homologountes). “The ones not confessing” (μη mē regular negative with the participle). The articular participle describes the deceivers (πλανοι planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη mē lambanete auton). Present active imperative with λαμβανω mē For εις οικιαν lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε chairein here (present active infinitive, object of μη legete present active imperative with negative χαιρειν mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
His is supplied by the A.V. It is not in the text. Rev., correctly, for the sake of the Name. The Name (Jesus Christ) is used thus absolutely in Acts 5:41; compare James 2:7. For a similar absolute use of the way, see on Acts 4:2. See on 1 John 1:7. [source]
See on 1 John 1:7. [source]
See on John 1:7. [source]
See on John 1:7. [source]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
For the phrase to witness a witness see John 4:32. For the peculiar emphasis on the idea of witness in John, see on John 1:7. The words and the ides are characteristic of Revelation as of the Gospel and Epistles. [source]
See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides' “History:” “Thucydides, an Athenian, wrote ( ξυνέγραψε ) the history of the war,” etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past. [source]
Old word for a growing reed (Matthew 11:7) which grew in immense brakes in the Jordan valley, a writer‘s reed (3 John 1:7), a measuring-rod (here, Revelation 21:15.; Ezekiel 40:3-6; Ezekiel 42:16-19). [source]
There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]