Perhaps the writer stressed the fact that John the Baptist was not the Light because some people continued to follow John as his disciples long after he died (cf. John 4:1; Mark 6:29; Luke 5:33; Acts 18:25; Acts 19:1-7). [source][source][source]
"A Mandaean sect still continues south of Baghdad which, though hostile to Christianity, claims an ancestral link to the Baptist." [1][source]
Mandaism was a non-Christian type of Gnosticism. [2][source]
John the Baptist"s function was clearly to testify that Jesus was the Light. He was not that Light himself. [source][source][source]
The reason the writer referred to John the Baptist in his prologue seems obvious. As the Word came to bring light to humanity, so God sent John the Baptist to illuminate the identity of the Light to people. [source][source][source]
Context Summary
John 1:1-13 - The Light For The New Year's Path
The titles of our Lord are set forth in royal fashion. As speech reveals the hidden thoughts of men, so does our Lord utter the unseen God. God spake and it was done. His words preceded the act of creation, but Christ was the Word or utterance of God. He who created time preceded time, and that which is before time is eternal and divine. Christ is the organ or medium by which God goes forth in creation, providence, and redemption. The life of God was stored in the human nature of Jesus, when the Word became flesh, that it might more readily pass into us. True life is always light, as the minute infusoria of the ocean are phosphorescent. When we receive Christ's life, we shine.
Men are still sent from God, as John was, to bear witness to Jesus; but there is also a witness to Him in the breast of man. We call it conscience, or the inner light. The blinded world knew Him not. Indeed, John 9:1-41 is a parable of mankind's condition, 2 Corinthians 4:4. Believing and receiving are the same thing. Let Christ in, and you have instantly the right to call yourself a child of God, Galatians 3:26. Only God can impart to us the germ of that life, which we share with the Son Himself, James 1:18. [source]
Chapter Summary: John 1
1The divinity, humanity, office, and incarnation of Jesus Christ 15The testimony of John 39The calling of Simon and Andrew, Philip and Nathanael
Greek Commentary for John 1:8
He [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]
He [ἐκεῖνος] Emphatic, “It was not he who was the light.” Compare John 2:21, “He ( ἐκεῖνος ) spake,” bringing out the difference between Jesus' conception of destroying and rebuilding the temple, and that of his hearers. [source]
That light [τὸ φῶς] Rev., the light. The emphatic that of the A.V. is unnecessary. [source]
Was sent [] Rev., came. Neither in the original text. Literally, “He was not the light, but in order that ( ἵνα ) he might bear witness.” So in John 9:3. “Neither hath this man sinned, nor his parents, but (he was born blind) that the works,” etc. Compare John 15:25. [source]
Reverse Greek Commentary Search for John 1:8
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 14:31But that the world may know, etc. [] The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8,John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
John 13:14Ought [ὀφείλετε] The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7,John 3:14,John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
John 1:33He said [εκεινος ειπεν] Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
John 5:35He [εκεινος] “That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1,Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
John 7:11The Jews [οι Ιουδαιοι] The hostile leaders in Jerusalem, not the Galilean crowds (John 7:12) nor the populace in Jerusalem (John 7:25). Sought Imperfect active of ζητεω zēteō “were seeking,” picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. Where is he? “Where is that one? (emphatic use of εκεινος ekeinos as in John 1:8; John 9:12). Jesus had been at two feasts during his ministry (passover in John 2:12.; possibly another passover in John 5:1), but he had avoided the preceding passover (John 6:4; John 7:1). The leaders in Jerusalem had kept in touch with Christ‘s work in Galilee. They anticipate a crisis in Jerusalem. [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
-DIVIDER-
[source]
1 John 1:10We have not sinned [οὐχ ἡμαρτήκαμεν] Committed sins. Sin regarded as an act. The state is expressed by ἁμαρτίαν οὐκ ἔχομεν wehave no (or not) sin (1 John 1:8). [source]
1 John 1:10We have not sinned [ουχ αμαρτηκαμεν] Perfect active indicative of αμαρτανω hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim. [source]
1 John 2:1That ye may not sin [ινα μη αμαρτητε] Purpose (negative) clause with ινα μη hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι ean tis hamartēi). Third-class condition with εαν ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω echō in the apodosis, a present reality like εχομεν echomen in 2 Corinthians 5:1.An advocate (παρακλητον paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:4I know him [Εγνωκα αυτον] Perfect active indicative with recitative οτι hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης pseustēs just like Satan, John 8:44 and like 1 John 1:8,1 John 1:10), followed by the negative statement as in 1 John 1:8,1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
1 John 2:19For if they had been of us [ει γαρ εχ ημων ησαν] Condition of second class with ει ei and imperfect tense (no aorist for ειμι eimi).They would have continued (μεμενηκεισαν αν memenēkeisan an). Past perfect of μενω menō to remain, without augment, with αν an in apodosis of second-class condition.With us In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19With us [μετ ημων] In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:26Concerning them that would lead you astray [περι των πλανωντων υμας] “Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29). [source]
1 John 3:7Let no man lead you astray [μηδεις πλανατω υμας] Present active imperative of πλαναω planaō “let no one keep on leading you astray.” See 1 John 1:8; 1 John 2:26. Break the spell of any Gnostic charmer. [source]
1 John 5:20An understanding [διανοιαν] Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
1 John 5:20Him that is true [τον αλητινον] That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
3 John 1:3Thou walkest in truth [] See on 1 John 1:8. for the phrase walk in, see on 2 John 1:6. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, 3 John 1:9. [source]
Revelation 12:9Was cast down [εβλητη] Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [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.
Greek Commentary for John 1:8
“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]
Emphatic, “It was not he who was the light.” Compare John 2:21, “He ( ἐκεῖνος ) spake,” bringing out the difference between Jesus' conception of destroying and rebuilding the temple, and that of his hearers. [source]
Rev., the light. The emphatic that of the A.V. is unnecessary. [source]
Rev., came. Neither in the original text. Literally, “He was not the light, but in order that ( ἵνα ) he might bear witness.” So in John 9:3. “Neither hath this man sinned, nor his parents, but (he was born blind) that the works,” etc. Compare John 15:25. [source]
Reverse Greek Commentary Search for John 1:8
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]
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]
See on John 9:41; see on 1 John 1:8. [source]
The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
Compare John 1:2, and the pronoun ἐκεῖνος , he, in John 1:8. [source]
Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
The hostile leaders in Jerusalem, not the Galilean crowds (John 7:12) nor the populace in Jerusalem (John 7:25). Sought Imperfect active of ζητεω zēteō “were seeking,” picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. Where is he? “Where is that one? (emphatic use of εκεινος ekeinos as in John 1:8; John 9:12). Jesus had been at two feasts during his ministry (passover in John 2:12.; possibly another passover in John 5:1), but he had avoided the preceding passover (John 6:4; John 7:1). The leaders in Jerusalem had kept in touch with Christ‘s work in Galilee. They anticipate a crisis in Jerusalem. [source]
Rev., better, lead astray. See on 1 John 1:8. [source]
An obligation, put as a debt. See Luke 17:10, and on debts, Matthew 6:12. The word expresses a special, personal obligation, and not as δεῖ mustan obligation in the nature of things. See John 20:9, and compare 1 John 3:16; 1 John 4:11; 3 John 1:8. [source]
Emphatic. Lit., in this one the truth is not. See on 1 John 1:8. [source]
See on 1 John 1:8. Rev., lead astray. [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
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]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
Committed sins. Sin regarded as an act. The state is expressed by ἁμαρτίαν οὐκ ἔχομεν wehave no (or not) sin (1 John 1:8). [source]
As in 1 John 1:6, 1 John 1:8. [source]
Perfect active indicative of αμαρτανω hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim. [source]
Purpose (negative) clause with ινα μη hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι ean tis hamartēi). Third-class condition with εαν ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω echō in the apodosis, a present reality like εχομεν echomen in 2 Corinthians 5:1.An advocate (παρακλητον paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
Perfect active indicative with recitative οτι hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
Condition of second class with ει ei and imperfect tense (no aorist for ειμι eimi).They would have continued (μεμενηκεισαν αν memenēkeisan an). Past perfect of μενω menō to remain, without augment, with αν an in apodosis of second-class condition.With us In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25). [source]
“Concerning those that are trying to lead you astray” (conative use of the present active articular participle of πλαναω planaō). See 1 John 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Acts 20:29). [source]
Present active imperative of πλαναω planaō “let no one keep on leading you astray.” See 1 John 1:8; 1 John 2:26. Break the spell of any Gnostic charmer. [source]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
See on we deceive ourselves, 1 John 1:8. [source]
Compare 3 John 1:3. See on 1 John 1:8. [source]
Late adjective (Diodorus, Josephus) meaning wandering, roving (1 Timothy 4:1). As a substantive in N.T. of Jesus (Matthew 27:63), of Paul (2 Corinthians 6:8), and here. See the verb Cf. 1 John 1:8. [source]
See on 1 John 1:8. for the phrase walk in, see on 2 John 1:6. Thou is emphatic, suggesting a contrast with less faithful ones, as Diotrephes, 3 John 1:9. [source]
Lit., he that deceiveth. See on 1 John 1:8. [source]
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]