1 João 3

A.T. Robertson · Citado em PreceptAustin

1 João 3:2

Robertson points out a subtle observation noting that John does not say "tines (who), but ti (what) (which is) neuter singular predicate nominative." So what? Bengel seems to be struck with wonder at this subtle point and adds that "This what ("what we shall be") suggests something unspeakable, contained in the likeness of God." R C

1 João 3:5

Robertson - In Isaiah 53:11 ("By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities") we have anaphero for bearing sins, but airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4+ we find aphaireo and Hebrews 10:11+ periaireo to take away sins completely (the complete expiation wrought by Christ on Calvary). Adam

1 João 3:12

Robertson - "to slay, to butcher, to cut the throat (Latin = jugulare) like an ox in the shambles." Of slaying the sacrificial animals (Lxx of Lev 1:5, 11, etc which are a shadow the Cross and in Lev 16:11, 15 describes the slaying of the sacrifice on the Day of Atonement, again a shadow of Christ's work on the Cross.). Sphazo often a violent death is in view and described the especially heinous crime of killing one's family member. Sphazo was also used to describe the way a wolf falls on its prey and kills it! Strauss says sphazo is a specialized word which means to butcher or slaughter by cutting the throat. Louw-Nida note that it means “to slaughter, either animals or persons; in contexts referring to persons, the implication is of violence and mercilessness - ‘to slaughter, to kill.’” As a reflection of this nuance, the translation “brutally murdered” has been used in the NET translation. In the Septuagint the first use describes Abraham and Isaac on Mt Moriah - "And Abraham stretched out his hand, and took the knife to slay his son." (Ge 22:10) Comment - How fitting that the first use describes Abraham's son whom loved, a clear foreshadowing of the Son of God Whom the Father loved. Both were willing to sacrifice their sons, but God provided a substitute ram for Abraham's son (Ge 22:11,12,13), while His Son would be the Perfect Sacrificial Lamb (Jn 1:29). Sphazo is used in the Septuagint of Ezek 23:39 - "they had slaughtered their children for their idols, they entered My sanctuary on the same day to profane it." Sphazo described the slaying of the prophets of Baal in 1Ki 18:40. Sphazo is used in the Septuagint of Ex 12:6 to describe the slaying of the Passover lamb which is very fitting in light of the fact that Rev 5:6, 9, 12, 13:8 all use sphazo to describe the slain Lamb of God! Jesus died like a lamb dies -- He was slaughtered! Indeed, His was a violent death. The related noun sphage (from sphazo) is used in Acts 8:32 of Jesus "HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT" and of believers in Ro 8:36 "We were considered as sheep to be slaughtered." John sees Jesus in glory and our Lord still has the evidence of His Crucifixion... And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain (sphazo in the perfect tense), having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth.....12 saying with a loud voice, “Worthy is the Lamb that was slain (sphazo in the perfect tense) to receive power and riches and wisdom and might and honor and glory and blessing.” (Rev 5:6, 12+) NET Note on "as if slain" - This phrase does not imply that the Lamb "appeared to have been killed" but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. Comment - And to substantiate the NET Note interpretation, slain in Rev 5:12 has no "as if," but is stated as a fact. The use of the perfect tense in both descriptions is significant because it conveys the fact that there has been a past completed act [crucifixion] which has ongoing or permanent effect In other words, Jesus' scars will endure throughout eternity! In short there is a scarred Man in Heaven throughout eternity future Who was not present from eternity past! One more point - Luke has a passage that is mind boggling - Jesus declares "Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them."(Lk 12:37) Many (including myself) interpret this as a prophecy that Jesus Himself will gird Himself and serve us one day in the future! Oh my! If this doesn't cause you to bow down low, nothing will. And when He serves us the bread, guess what we will see? You guessed it, those scars in His hands! Amazing grace indeed!

1 João 3:14

Robertson says "(we) in contrast to the unregenerate world. This Christian consciousness (is) shared by writer and readers." The idea is "as for us" in contrast with the tragic state of the rest of the lost world. This truth ought to simulate great thanksgiving and a great desire to share the good news with the lost! John says we can know (eido/oida) beyond a shadow of a doubt that they we are truly born again. How? When we we love (agapao) the brethren (adelphos). Beloved, some brethren are not easy to love, but enabled by God's Spirit (Gal 5:22+), we can exhibit supernatural love to them. Supernatural love is clear evidence of a supernatural Source (the indwelling Spirit) and sure evidence of authentic salvation. W E Vine observes that "there is great stress on the pronoun (we), which is intended to mark emphatically a contrast between believers and the world, suggesting that, whatever the condition of the world and however hostile its attitude, that which marks believers is that they know that they have been freed from that condition. The knowledge is intuitive, a matter of the consciousness of the fact, and not a case of progressive experience (the verb is oida or eido, not ginōskō). (Collected Writings) Charles Haddon Spurgeon has the following wise words on John's words we know - I have heard it said, by those who would be thought philosophers, that in religion we must believe, but cannot know. I am not very clear about the distinction they draw between knowledge and faith, nor do I care to enquire because I assert that, in matters relating to religion, we do know! In the things of God, we both believe and know. If you will read this Epistle through and, with a pencil draw a line under the word, “know,” wherever it occurs, you will be astonished to see how John continually asserts about the great Truths of our faith, “We know, we know, we know, we know.” He does not admit that any one of these things is the subject of conjecture, but he asserts it to be a matter of positive knowledge. These philosophical gentlemen call themselves Agnostics—that is a word derived from the Greek and has the same meaning as the word, “ignoramus,” which comes from the Latin—and is the English equivalent for a “knownothing.” Well, if they like to be called ignoramuses, I have not the slightest objection to their keeping the title, but they should never presume to argue with Christian men! They put themselves out of court, directly, for we say, “We know.”… We know them, we are sure of them, for we have felt them, tasted them, handled them—and we know them as surely as we know the fact of our own existence. My text seems to me to speak of four things about which Believers in Christ are and ought to be positive and certain. I. First, WE KNOW THAT ONCE WE WERE DEAD IN TRESPASSES AND SINS. That is implied in the text—“We know that we have passed from death unto life.”… Secondly, we know another thing and a brighter thing—WE KNOW THAT WE HAVE UNDERGONE A VERY AMAZING CHANGE—“We know that we have passed from death unto life.”… Thirdly, we know something else. WE KNOW THAT WE LIVE—“We know that we have passed from death unto life.”… Now, fourthly, WE KNOW THAT WE LIVE BECAUSE WE LOVE… So, Brothers and Sisters, if we can say that we love God’s people, as God’s people, because they are God’s people, that is a mark that we have passed from death unto life! Do you love them for Christ’s sake? Do you say to yourself, “That is one of Christ’s people. That is one who bears Christ’s Cross. That is one of the children of God and, therefore, I love him and take delight in his company”? Then that is an evidence that you are not of the world. If you were, you would love the world, but, belonging to Christ, you love those who are Christ’s and you love them for Christ’s sake… God grant us all to have a share in this precious knowledge, for Christ’s sake! Amen and Amen. (Life Proved by Love) (See also his Sermon Notes on this Text-scroll down) No outward mark have we to know Who thine, O Christ, may be, Until a Christian love doth show Who appertains to thee: For knowledge may be reached unto, And formal justice gained, But till each other love we doe, Both faith and workes are feigned. — George Wither, 1588-1667 Bob Utley on know (eido/oida - perfect tense) - This is another common theme. God's children's confidence is related to (1) a change of mind and (2) a change of action, which are the root meanings of the term "repent" in Greek and Hebrew. (Commentary) Our assurance of salvation is based on facts, not feelings. Earlier in this letter John described another marker of the assurance of salvation - "And by this we know that we have come to know Him (perfect tense = past completed action with ongoing results or effects - we still know Him speaks of permanence), if we keep (tereo) His commandments (one of which is love one another - Jn 13:34)." (1John 2:3+). Henry Morris on know (eido/oida - perfect tense) observes that "This is the first of at least thirty-eight occurrences of "know" (Greek ginosko or eido) in 1 John. One of the prominent themes in this epistle is the assurance we have in Christ. This first test of how we know our salvation is real is that we desire to keep His commandments just because they are His commandments, and we desire to please Him." Eternal life is not earned by loving the brothers. Rather, loving the brothers (e.g., the Christian family) is evidence that one has made the transition from death to life Matthew

1 João 3:14

Robertson adds that "because" here is "Proof of this transition, not the ground of it." We love (agapao) refers to divine love which is self-sacrificial in its essence, the love produced in the heart of the yielded saint by the Holy Spirit, the love defined by Paul in 1 Corinthians 13:4-7+, the love shown by God at Calvary. The brother here is ostensibly a Christian brother. The expression is equivalent to “a fellow-Christian.” (Wuest) Love in the present tense describes this quality of love as a believer's general attitude and practice (possible only by continually being filled and being enabled by the Holy Spirit!).

1 João 3:17

Robertson says the picture is "to close like the door, changed on purpose from present tense to aorist (to signify) graphic slamming the door of his compassion!… It is practical not speculative that counts in the hour of need!" John Trapp on closes his heart - shutteth up his bowels - Not drawing out unto him both his sheaf and his soul, Isaiah 58:9. But locking up as with a key (so the Greek kleio signifies) both his barn and his bowels; not considering his brother’s necessity and his own ability. Moses gives us some Hebrew background for closing one's heart as he the warns the children of Israel against callous disregard for the needs of the poorer brethren… If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. “Beware, lest there is a base thought in your heart, saying, ‘The seventh year, the year of remission (all debts forgiven), is near,’ and your eye is hostile toward your poor brother, and you give him nothing (reasoning that he will soon be "off the hook" and I'll never see my money!); then he may cry to the LORD against you, and it will be a sin in you. “You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings. “For the poor will never cease [to be] in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land.’ (Deuteronomy 15:7-11+) Closes his heart is the picture is slamming the door shut, locking it and throwing away the the key! Closes (2808)(kleio) literally means to shut, close or lock a door (after the resurrection the disciples were together and the doors were shut… for fear of the Jews = Jn 20:19, 26). Kleio is used figuratively here in 1Jn 3:17 to describe the shutting of (slamming shut) one's heart to the brethren who are clearly in need (a need clearly seen - theoreo). Indeed, kleio in the aorist tense suggests this is a deliberate, hard-hearted act of neglect in spite of what the "better off" brother has observed! Daniel Akin adds that the verb closes "literally means “to close or lock a door.” Here it is employed figuratively to portray the erection of a barrier that encloses one’s sympathetic feelings and isolates them from the needs of another.(1, 2, 3 John- An Exegetical and Theological Exposition) Robertson says it is the slamming of the door in the face of another’s need." Hiebert - Now the verb “shutteth up” is in the aorist, depicting a specific response to what he observed. He has noted the other’s need and is aware of the call for sympathetic action to meet that need; instead he restrains his initial sympathy and “shutteth up his bowels of compassion.” His self-centered interests lead him to shut out any consideration for the needs of the brother. The verb literally means to close or lock a door or gate; here it is used figuratively to depict his deliberate erection of a barrier between himself and the brother so that his sympathetic action cannot flow out to him. His response is the exact opposite of that of the Good Samaritan (Luke 10:33–34). James describes a similar picture of deliberate hardhearted turning one's back on a needy brother… If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled," and yet you do not give them what is necessary for [their] body, what use is that? Even so faith, if it has no works, is dead, [being] by itself. (James 2:15-17+) Comment: Even as no works signifies a dead faith, the slamming of one's heart shut to a brother's obvious needs for basic necessities of life signifies a dead love in that heart! Heart (4698)(splagchnon) literally means the bowels or viscera (think that feeling we all get in the pit of our stomach when we're called on to pray in front of the whole church!), which was regarded by the Orientals as the seat of the emotions, the place where love and fear are felt, and is used in the NT as a metaphor for the heart, the seat of tender affection and emotion (see Col 3:12+, cp Philemon 1:7, 12, 20+ where "heart" = splagchnon). Splagchnon refers to the nobler viscera, heart, lungs, liver (the seat of the emotions) to express these tender emotions themselve. Splagchnon is the strongest word in Greek for the feeling of compassion, the expression of compassionate love, feelings of kindness, goodwill, mercy. John is saying to close this door in the face of other's obvious needs is a supreme example of failure to demonstrate love to others! if you have no pity in your heart for him, if you take no action to meet his need, the conclusion is obvious. God's love isn't in you John

1 João 3:18

Robertson - He does not condemn kind words which are comforting and cheering, but warm words should be accompanied by warm deeds to make real “in deed and in truth”. Here is a case where actions do speak louder than mere words. Daniel Akin adds that "John is not condemning kind or comforting words. The expression of such utterances without an outward manifestation of them, however, is mere noise and therefore worthless (1Cor 13:1+). (1, 2, 3 John - Page 161) Pulpit Commentary - One may love in word only, and yet the affectionate words may be quite sincere; and this is a common case. People say kind things which they mean at the moment, but afterwards they do not take the trouble to act kindly. But to love with the tongue only is far worse. This is to say kind things which one does not mean, and which one knows to be unreal. Deeds are needed to complete the kind word; truth is needed to correct the insincere tongue. W E Vine - One may love in word, with a changing love to a certain extent, but it does not go far enough, it merely expresses itself in affectionate terms; but, worse still he who loves with the tongue merely professes what he does not feel and is thus a hypocrite. (Collected Writings) Simon Kistemaker - Whereas John places his words in the context of love, James in his epistle discusses the same matter in connection with faith (see James 2:20). Love and faith have this in common: both need deeds to prove their genuineness. Words of love that are never translated into action are worthless. (Epistles of John- Simon J. Kistemaker) John is saying our actions speak louder than our words. One is reminded of Jesus' warning at the end of His Sermon on the Mount… Therefore everyone who hears these words of Mine, and acts upon them, may be compared to a wise man, who built his house upon the rock. (Mt 7:24+) Hiebert - Besides our verbal expressions, our love must express itself in the realm of “deed,” in love-prompted, beneficent action. David Smith - “not with word and the tongue but in the midst of deed and truth”—not in empty air but amid tangible realities. Cf. Bunyan, Good News: “Practical love is best. Many love Christ with nothing but the lick of the tongue.” Sheridan, Sch. for Scand. v. i.: “He appears to have as much speculative benevolence as any private gentleman in the kingdom, though he is seldom so sensual as to indulge himself in the exercise of it”. (Expositor's Greek Testament) Love (25)(agapao) again refers to supernatural, Spirit enabled, sacrificial, selfless love, the kind of love God demonstrated at Calvary (Jn 3:16+) and continues to demonstrate (Ro 5:8+) to we who do not deserve it. Agapao is in the present tense which calls for this supernatural love to be our lifestyle. To reiterate, don't try to love like God loves without relying on God's Spirit to initiate and empower that love! See Sam Storms What Does Christian Love Look Like? AGAPAO IN JOHN'S EPISTLES - 1 Jn. 2:10; 1 Jn. 2:15; 1 Jn. 3:10; 1 Jn. 3:11; 1 Jn. 3:14; 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1 Simon Kistemaker - In order to be genuine, love seeks the welfare of others: “it always protects, always trusts, always hopes, always perseveres” (1 Cor. 13:7). Love is the act of giving of one’s possessions, talents, and self to someone else. Note that the words we speak must correspond to our actions, and the use of our tongue must agree with the truth of God’s Word. Words and tongue find their counterpart in actions and truth. (Epistles of John- Simon J. Kistemaker) The proof that one has genuine love and is a child of God rests not in sentiments but in deeds (cf Mt 25:34–40+). -- John MacArthur David Allen - The word for “deed” in the Greek New Testament is the noun ergon, which means “work” or “action.” In our culture we use a word the first part of which comes from this Greek word ergon—ergonomics. Ergonomics is the study of how the workplace and the equipment used in the workplace can best be designed for efficiency, productivity, comfort, and safety. It also is used to describe the qualities in the design of equipment used at work that contributes to efficiency and productivity. Our love for others should be ergonomically effective in the sense that its distinctive quality should be that it is Christlike in every way. Our love should be productive; it should accomplish the meeting of needs in a tangible way. In one of his sermons, George Whitfield told the story of the poor beggar who asked a pastor for alms. When the pastor refused, the beggar asked the pastor for a blessing. “God bless you,” answered the pastor. “Oh,” replied the beggar, “you would not give me that if it was worth anything.” (1-3 John- Fellowship in God's Family - Preaching the Word- David L. Allen) Daniel Akin - Love is so much more than making a good profession or a great speech that uses impressive rhetoric (cf. 1 Cor 13:1–3). No, love is an action word that always expresses itself in good deeds done in the context of truth. John adds the word “truth” for a very good reason. Words can be empty and actions can be hypocritical. You may choose to do nothing, though your words promise much. On the other hand, you may do something for someone, but your motives are impure and your intentions evil. We call this manipulation. God cares about both our motives and our actions. He wants us to love and care for others just like we have been loved and cared for by Jesus. Once more, it is clear isn’t it? Do you want to see love in deed and in truth? Just look to the cross. (See Exalting Jesus in 1,2,3 John - Page 80) Bob

1 João 3:22

Robertson writes that "no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12; 16:23 and His example (Mk 14:36 = Mt. 26:39 = Lk 22:42). The answer may not always be in the form that we expect, but it will be better." Jesus makes a similar promise to His disciples in John 15 declaring that “If you abide in Me, and My words abide in you, ask whatever you wish, and it shall be done for you." (Jn 15:7+) While all believers positionally remain in (abide in) Jesus by virtue of God's immutable covenant, not all believers are abiding in fellowship with Him. In context clearly disobedience (sin) disrupts our fellowship - so if we fail to keep His commandments (in context especially loving the brethren) or failing to do the things that please Him, we are clearly not fulfilling the conditions to assure receipt of the promise that He will give us whatever we ask! John MacArthur makes the point that "Boldness in prayer is therefore clear evidence of a changed heart. Because they know God as “Abba! Father!” (Rom. 8:15; Gal. 4:6), believers realize that anything they ask within His will (cf. John 14:13–14) He is going to hear because He has promised to meet all their needs (Phil. 4:19; cf. Ps. 23:1; 2 Cor. 9:8)." (See 1-3 John - Volume 5 - Page 146) God answers every prayer, but many petitions receive a negative answer. In his wisdom God knows exactly what serves our spiritual welfare. Simon Kistemaker - God answers our requests when our objective is to glorify Him, to promote His rule, and to do His will. God answers every prayer, but many petitions receive a negative answer. In his wisdom God knows exactly what serves our spiritual welfare. (Epistles of John- Simon J. Kistemaker) Prayer is the most characteristic and the most fundamental relationship that a Christian can experience. Prayer is the expression of dependence on a loving God... Ray