| |
|
|
FIRST JOHN CHAPTER FIVE
OBSERVATION STAGE
The
purpose of the observation stage is to maintain focus on the text at hand
in accordance with the framework in which it was written: a framework
which is defined by the normative rules of language, context and logic -
rules which do not impose undue, unintended meanings to the text
,
and which largely limit the observer to the content offered by the books
of 1st John and the Gospel of John. In order for any passage from
elsewhere to be considered, it must have a relationship with the context
at hand, such as a Scriptural quotation or a specific cross reference in
the passage at hand by the author. This will serve to avoid going on
unnecessary tangents elsewhere; and more importantly, it will provide the
framework for a proper and objective comparison with passages located
elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
The last two verses of 1 John chapter 4 appear to be best considered as the first two verses of chapter 5.
(1 Jn 4:20 NASB) "If someone says, 'I love God,' and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen.
(1 Jn 4:21 NASB) And this commandment we have from Him, that the one who loves God should love his brother also.
(1 Jn 5:1 NASB) Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him.
(1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe [lit., do] His commandments.
(1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome.
(1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory the [one which] did overcome the world - our faith;
(1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?
(1 Jn 5:6 NASB) This is the One who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth.
(1 Jn 5:7 NASB) For there are three that testify:
(1 Jn 5:8 NASB) the Spirit and the water and the blood; and the three are in agreement.
(1 Jn 5:9 NASB) If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.
(1 Jn 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 Jn 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 Jn 5:12 NASB) He who has the Son has the life; he who does not have the Son of God does not have the life.
(1 Jn 5:13 KJV) These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God.
(1 Jn 5:14 NASB) This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us.
(1 Jn 5:15 NASB) And if we [have known] that He hears us in whatever we ask, we [have known] that we have the requests which we have asked from Him.
(1 Jn 5:16 YLT) If any one may see his brother sinning a sin not unto death, he shall ask [pray], and He shall give to him life to those sinning not unto death; there is [a] sin [unto] death, not concerning it do I speak that he may [pray for this];
(1 Jn 5:17 YLT) all unrighteousness is sin, and there is sin not unto death.
(1 Jn 5:18 YLT) We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him;
(1 Jn 5:19 NASB) We [have known] that we are of God, and that the whole world lies in the power of the evil one.
(1 Jn 5:20 NASB) And we [have known] that the Son of God [is] come, and has given us understanding so that we ... know Him Who is true; and we are in Him Who is true, in His Son Jesus Christ. This [God] is the true God and eternal life.
(1 Jn 5:21 NASB) Little children, guard yourselves from idols."
(1 Jn 4:20 NASB) "If someone says, 'I love God,' and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God Whom he has not seen." =
1) [Manuscript Evidence for 1 Jn 4:20]:
WH, NU, Sinaiticus, B, Psi, Lach, Treg, Alf, Tisc, Weis, Sod, UBS, 1739, syr(h) cop(sa) have "he is not able to love God Whom he has not seen," which is the superior documentation.
A, K, L, 33, byz, it, bo RSVmg, KJV, NKJV, NLT, HCSBmg have the variant reading as a rhetorical question, when John probably intended it to be a proclamation of a significant spiritual truth. Thus, the rendering found in most modern versions goes something like this: (1 Jn 4:20 KJV) "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
In either case, there is no difference in the message.
(1 Jn 4:20 NASB) "If someone says, 'I love God,' and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God Whom he has not seen." =
In 1 Jn 4:20a, the phrase rendered "If someone says, 'I love God,' and hates his brother, he is a liar" has in view children of God, born of God. This is not a test to determine if one is saved unto eternal life or not, as some contend. For unbelievers do not have brothers in the faith in Jesus Christ. Hence only believers are in view in this verse. Furthermore, children of God, born of God cannot claim to be without sin, (1 Jn 1:8, 10); so believers, i.e., children of God, born of God do have the capacity to hate their brothers and still remain saved unto eternal life - still remain as children of God, born of God, (cf. 1 Jn 2:25). Hence if a child of God, born of God says, 'I love God,' and hates his brother, he is a liar and is not expressing an agapE, godly, self-sacrificial kind of love for God at all. Since God first expressed agapE, godly, self-sacrificial love for all mankind, (ref 1 Jn 2:2; 3:14-18; Jn 3:16) - among other things, the key example of how children of God, born of God are to conduct themselves toward God and with one another; and although the expression of agapE, godly, self-sacrificial love does not demand an emotional attachment toward one another, nevertheless a child of God, born of God must express the same self-sacrificial agapE, godly love for all fellow children of God, born of God or he cannot express agapE love at all - toward God or anyone.
Compare 1 Jn 2:5 which stipulates that if children of God, born of God obey God's word, i.e., His commandments, then the agapE love of God has been perfected in them and they know that in God they are...
(1 Jn 2:5 YLT) "and whoever may [be careful to] keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are."
and compare 1 Jn 3:23 which commands children of God, born of God to love one another ...
(1 Jn 3:23 NASB) "[And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us."
So if children of God, born of God do not love their brethren children of God, born of God, then they cannot say that they love God, (cf. 1 Jn 3:17).
The love of God does not abide in them...
(1 Jn 3:17 NASB) "But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?"
The test of a child of God, born of God - of his love for God is his obedience to God's commandments... If he does not obey God's commandments, not the least of which is to love one another, then he does not love God, no matter what he says or feels. Thus the person who says, "I love God" but does not obey God's command to love his brother, is a liar.
.............................................................................................................................. (1 Jn 4:20a).
Whereupon the phrase in 1 Jn 4:20b rendered "for the one who does not love his brother whom he has seen, cannot love God Whom he has not seen" indicates that if a child of God, born of God does not express agapE, godly sacrificial love for his brother in the faith in Christ whom he can see, he will certainly not be able to express that love for God, Who is not visible to him. This implies that the character of agapE, godly sacrificial love does not include whether or not a brother is worthy of that love, or is even likable, but simply that that brother - a fellow child of God, born of God is commanded by God to be loved by their brothers in the faith in Christ as God first loved us by giving us His Son as a propitiation for the sins of all mankind, (1 Jn 2:2).
(1 Jn 4:10 NASB) "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."
(1 Jn 4:21 NASB) "And this commandment we have from Him, that the one who loves God should love his brother also."
1) [Manuscript Evidence for 1 Jn 4:21]:
Most manuscripts have "this is the command we have from Him."
Only a few manuscripts, A, 048(vid), it(r) have changed "from him" to "from God."
.................................................................
Author John then restates in 1 Jn 4:21 the command to children of God, born of God that if they love God they should love one another also - all part of the same command which is sourced in God and is from Him. To do one is to do the other. Note that John stipulates that this command is from "Him," meaning God / Jesus Christ.
(1 Jn 2:10 NASB) "The one who loves his brother abides in the Light and there is no cause for stumbling in him."
3) [Compare 1 Jn 3:11, 16-17, 23; cf. Jn 13:34]:
(1 Jn 3:11 NASB) "For this is the message which you have heard from the beginning, that we should love one another.
(1 Jn 3:16 YLT) in this we have known the love [of the Son of God], because He for us His life did lay down, and we ought for the brethren [our] lives to lay down;
(1 Jn 3:17 NASB) But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?
(1 Jn 3:23 NASB) [And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us."
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him." =
1) [Manuscript Evidence for 1 Jn 5:1]:
Sinaiticus, A, K, L, P, byx., bo., Tisc, sod have "also loves the child"
B, Psi, 33, it., sa., WE / HO, Weis, UBS do not have "also"
The added word rendered "also" does not provide a significant difference in meaning.
Greek: ..."Pas ................ho pisteuOn ...........hoti IEsous estin ho .Christos, ek tou Theou
English: ."Whoever [is] the believing [one] that Jesus ..is.......the Christ, ...of .......God
gegennEtai; .....kai .pas ................ho ..agapOn .......ton ........................gennEsanta, .........
has been born; and whoever [is]..the .loving [one] [of the One who ] gave birth [to him],
agapa kai ..ton gegennEmenon ..............ex autou."
loves ..also the [one] having been born .of Him."
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] also loves the child [lit., the one having been born] of Him." =
The Greek phrase which begins 1 Jn 5:1, "Pas ho pisteuOn" rendered "Whoever believes" in the NASB literally begins with "whoever is" [Greek, "Pas"] followed by an articular participle "the believing one" (= the definite article rendered "the" [Greek, "ho"] plus a nominative participle verb form of the verb to believe, rendered "believing one" [Greek, "pisteuOn"]. Contrary to many who contend that the form of the verb to believe in 1 Jn 5:1 is a continuous present tense which conveys a contant state of believing, i.e., whoever keeps on believing and believing and believing that Jesus is the Christ in order to continue to be born of God; the nominative present participle with a definite article, "Pas ho pisteuOn" is a noun. It actually means 'Whoever is the believer', i.e., whoever exercises a single moment of believing alone that Jesus is the Christ to become the believer who thereby has become the born of God, child of God forever! He cannot become unborn / unchilded any more than the human child can become unchilded.
The Greek nominative participle verb, "ho pisteuon" in the context of 1 Jn 5:1 conveys a moment of believing - of faith - of trust = synonymous renderings of the same Greek word "pisteuO." This Greek verb in this context or parallel contexts may be rendered as acknowledge as true, accept or regard as true, have confidence in the truth of; have a mental assent / persuasion as true, etc. - all meaning precisely the same thing when applied to the same context such as in 1 Jn 5:1.
The Greek nominative participle verb, "ho pisteuon" in the context of 1 Jn 5:1 conveys a moment of believing - of faith - of trust = synonymous renderings of the same Greek word "pisteuO." This Greek verb in this context or parallel contexts may be rendered as acknowledge as true, accept or regard as true, have confidence in the truth of; have a mental / intellectual assent / persuasion as true, etc. - all meaning precisely the same thing when applied to the same context such as in 1 Jn 5:1.
The idea of
'believing in / on [Greek: eis] Jesus in 1 Jn
5:9-13; cf. Jn 3:15-16, 18; 6:29, 35, 40, 47 unto eternal life is
identical in force with the idea of 'believing that [Greek: hoti]
Jesus is the Christ" (1 John 5:1; John 11:27; 20:31; cf. 8:24;
13:19). Furthermore, there is nothing implied here or elsewhere in
Scripture about a special kind of believing, such as some contend is
necessary in order to secure / continue to secure eternal life, i.e.,
heart verses head belief ;
or a faith that results in obedience to God as opposed to a head belief /
mere intellectual assent; or believing in, on, in the name of as opposed
to believing, believing that .
On the other hand, not everything which people believe in is true. People
often truly believe in things which are not true. And despite their true
belief in such things which are actually not true, their faith will not
result in whatever those things may promise. For it is the content of what
one believes - how truthful and reliable the content is, not the duration
or the kind of belief one has in that content that matters with God in
accordance with Scripture relative to the reception of eternal life. In
the case of eternal life and the testimony of Scripture about this
subject, the information which one is to believe in is in fact true and
reliable on the basis of the non-contradictory testimony of God about His
Son throughout the 66 books of the Bible. The truthfulness and reliabilty
of receiving eternal life is corroborated by the fact that any of the
aforementioned Greek constructions and English renderings uniformly
express the means of receiving eternal life - without a single
contradiction - via a moment of faith alone in Jesus Christ alone in His
propitiation for the sins of all mankind ).
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] also loves the child [lit., the one having been born] of Him." =
The word rendered "Jesus" is the LORD's human name given to Mary by the angel Gabriel, (Lk 1:31) - testifying to His Humanity. The Greek word "Christos" without the definite article generally means "anointed," or the "anointed one." In ancient Israel, when someone was given a position of authority, oil was poured on his head to signify his being set apart for God's service (e.g., 1 Samuel 10:1). Kings, priests, and prophets were anointed in such fashion. Anointing was a symbolic act to indicate God's choosing (e.g., 1 Samuel 24:6). So the statement in 1 Jn 5:1 that Jesus is "ho Christos," (Greek), which is rendered "Mashiach," in Hebrew or "the Messiah" / "the Christ" in English with the definite article is a title given to Jesus as defined in Scripture as "the Anointed One," "the Messiah" of God - the One and only, the unique Son of God, Who, according to the First Epistle of John and many places in Scripture, made a propitiation for the sins of all mankind and through a moment of faith in His propitiation for all of mankind's sins one has been born of God and has eternal life - testifying to Jesus Christ's Humanity and Diety:
a) [Mt 16:13-17 - Jesus is the Christ, the Son of God]:
(Mt 16:13 NASB) "Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, 'Who do people say that the Son of Man is?'
(Mt 16:14 NASB) And they said, 'Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.'
(Mt 16:15 NASB) He said to them, 'But who do you say that I am?'
(Mt 16:16 NASB) Simon Peter answered, 'You [Jesus] are the Christ, the Son of the living God.'
(Mt 16:17 NASB) And Jesus said to him, 'Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.' "
b) [Jn 20:30-31 - Those who believe that Jesus is the Christ, the Son of God have eternal life
(Jn 20:30 NASB) "Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book;
(Jn 20:30 NASB) but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name."
c) [Jn 1:25-34 - Jesus is the Christ, the One Who takes away sin, Who is the Son of God]:
(Jn 1:25 NASB) '''They asked him, [John the Baptist] and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?"
(Jn 1:26 NASB) John answered them saying, 'I baptize in water, but among you stands One whom you do not know.
(Jn 1:27 NASB) It is He Who comes after me, the thong of Whose sandal I am not worthy to untie.'
(Jn 1:28 NASB) These things took place in Bethany beyond the Jordan, where John was baptizing.
(Jn 1:29 NASB) The next day he [John the Baptist, (v. 26)] saw Jesus coming to him and said, 'Behold, the Lamb of God Who takes away the sin of the world!'
(Jn 1:30 NASB) This is He on behalf of Whom I said, "After me comes a Man who has a higher rank than I, for He existed before me.
(Jn 1:31 NASB) I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water."
(Jn 1:32 NASB) John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.
(Jn 1:33 NASB) I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.'
(Jn 1:34 NASB) I [John the Baptist] myself have seen, and have testified that this is the Son of God." '''
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself [Jesus Christ the Righteous One, (v. 1)] is the propitiation for our sins; and not for ours only, but also for those of the whole world."
e) [Jn 1:12-13 - Those believing in Jesus' name become children of God, born of God]:
(Jn 1:12 YLT) "But as many [individuals of His own creation, i.e., all men, (Jn 1:11a)] as did receive Him [Jesus, v. 36] to them He gave authority to become sons [lit., children] of God - to those believing in His name,
(Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]."
(Jn 3:16 NIV) "For God so loved the world that He gave His one and only [unique] Son, that whoever believes in him [should] not perish but have eternal life."
a) [Ps 2:1-12 - The Anointed of the LORD God shall rule the world]:
(Ps 2:1 NASB) "Why are the nations in an uproar And the peoples devising a vain thing?
(Ps 2:2 NASB) The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed, [Hebrew mesîhô, Greek Septuagint: "Christou"] saying,
(Ps 2:3 NASB) 'Let us tear their fetters apart And cast away their cords from us!'
(Ps 2:4 NASB) He who sits in the heavens laughs, The Lord scoffs at them.
(Ps 2:5 NASB) Then He will speak to them in His anger And terrify them in His fury, saying,
(Ps 2:6 NASB) But as for Me, I have installed My King Upon Zion, My holy mountain.
(Ps 2:7 NASB) I will surely tell of the decree of the LORD: He said to Me, 'You are My Son, Today I have begotten You.
(Ps 2:8 NASB) Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession.
(Ps 2:9 NASB) You shall break them with a rod of iron, You shall shatter them like earthenware.'
(Ps 2:10 NASB) Now therefore, O kings, show discernment; Take warning, O judges of the earth.
(Ps 2:11 NASB) Worship the LORD with reverence And rejoice with trembling.
(Ps 2:12 NASB) Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!"
(Isa 9:6 NASB) "For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.
(Isa 9:7 NASB) There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this"
(Isa 42:1 NASB) "Behold, My Servant, Whom I uphold; My Chosen One in Whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.
(Isa 42:2 NASB) He will not cry out or raise His voice, Nor make His voice heard in the street.
(Isa 42:3 NASB) A bruised reed He will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice.
(Isa 42:4 NASB) He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law."
d) [Isa
49:1-13
- the Servant of the LORD, the Redeemer of Israel and its
Holy One in the sense of God's Chosen / Anointed One will bring
salvation to the ends of the earth]:
(Isa 49:1 NASB) '''Listen to Me, O islands, And pay attention, you peoples from afar. The LORD called Me from the womb; From the body of My mother He named Me.
(Isa 49:2 NASB) He has made My mouth like a sharp sword, In the shadow of His hand He has concealed Me; And He has also made Me a select arrow, He has hidden Me in His quiver.
(Isa 49:3 NASB) He said to Me, "You are My Servant, Israel, In Whom I will show My glory."
(Isa 49:4 NASB) But I said, "I have toiled in vain, I have spent My strength for nothing and vanity; Yet surely the justice due to Me is with the LORD, And My reward with My God."
(Isa 49:5 NASB) And now says the LORD, Who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, And My God is My strength),
(Isa 49:6 NASB) He says, "It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth."
(Isa 49:7 NASB) Thus says the LORD, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, "Kings will see and arise, Princes will also bow down, Because of the LORD who is faithful, the Holy One of Israel Who has chosen You."
(Isa 49:8 NASB) Thus says the LORD, "In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;
(Isa 49:9 NASB) Saying to those who are bound, 'Go forth,' To those who are in darkness, 'Show yourselves.' Along the roads they will feed, And their pasture will be on all bare heights.
(Isa 49:10 NASB) They will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water.
(Isa 49:11 NASB) I will make all My mountains a road, And My highways will be raised up.
(Isa 49:12 NASB) Behold, these will come from afar; And lo, these will come from the north and from the west, And these from the land of Sinim."
(Isa 49:13 NASB) Shout for joy, O heavens! And rejoice, O earth! Break forth into joyful shouting, O mountains! For the LORD has comforted His people And will have compassion on His afflicted.'''
e) [Isa
53:1-12
- The Servant of the LORD in the sense of God's Chosen /
Anointed One: the Righteous One will bear the iniquities of all mankind,
and justify many]:
(Isa 53:1 NASB) "Who has believed our message? And to whom has the arm of the LORD been revealed?
(Isa 53:2 NASB) For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him.
(Isa 53:3 NASB) He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him.
(Isa 53:4 NASB) Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted.
(Isa 53:5 NASB) But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.
(Isa 53:6 NASB) All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.
(Isa 53:7 NASB) He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.
(Isa 53:8 NASB) By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due?
(Isa 53:9 NASB) His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth.
(Isa 53:10 NASB) But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.
(Isa 53:11 NASB) As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities.
(Isa 53:12 NASB) Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.
f) [Isa
61:1-2
- The One anointed by the LORD to bring good news to the afflicted,
]:
(Isa 61:1 NASB) "The Spirit of the Lord God is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners;
(Isa 61:2 NASB) To proclaim the favorable year of the LORD And the day of vengeance of our God; To comfort all who mourn."
(Jer 23:5 NASB) "Behold, the days are coming," declares the LORD, "When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land.
(Jer 23:6 NASB) In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'The LORD our righteousness.' "
h) [Dan
7:13-14 .
The Son of Man will have everlasting dominion over the
world]:
(Dan 7:13 NASB) "I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.
(Dan 7:14 NASB) And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed."
i) [Dan
9:24-27 .
- The Messiah will be executed and thereafter bring
everlasting righteousness]:
(Dan 9:24 NASB) "Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.
(Dan 9:25 NASB) So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.
(Dan 9:26 NASB) Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined.
(Dan 9:27 NASB) And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate."
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him." =
The order of one becoming the believing one that Jesus is the Christ followed by / resulting in having been born of God is in view in 1 Jn 5:1; and not the other way around as some contend. This order is corroborated in Jn 1:12:
****** EXCERPT FROM JOHN CHAPTER ONE ******
(Jn 1:1 YLT) "In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:2 YLT) He [lit., This One] was in [the] beginning with God; (Jn 1:3 NASB)All things came into being through Him, and apart from Him nothing came into being that has come into being. (Jn 1:4 NASB)In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it. (Jn 1:6 YLT) There came [into being, (cf. NASB)] a man - having been sent from God - whose name is John. (Jn 1:7 NKJV) This man came for a witness, to bear witness of the Light, that all through Him [the Light of men, the Life, the Word, (Jn 1:1-4)] might believe, (Jn 1:8 YLT) that one was not the Light, but - that he might testify about the Light. (Jn 1:9 NIV) The true Light that gives light to every man was coming into the world; (Jn 1:10 YLT) in the world He was, and the world through Him was made, and the world did not know Him: (Jn 1:11 NKJV) He came to His own [neuter, plural, i.e., He came to all things of His own, being Creator = all things of the world, both inanimate and animate, including mankind], and His own [mascline, plural = those animate objects who have the capacity to receive (i.e., believe in) Him, i.e., His own particular people, specifically the people of Israel] did not receive Him. (Jn 1:12 YLT) But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name:" =
(Jn 1:12 Greek) "hosoi ...........de ..elabon ..auton edOken .autois ...exousian tekna
............................"as many as .but received Him ..He gave to them authority children
theou ...genesthai ...........tois ....pisteuousin eis .......to ..onoma autou"
of God to be [become]....to the believing ....on [in].the name ..His"
The conjunction rendered "but" in Jn 1:12a in the phrase rendered "But as many as did receive Him" continues the context of "His own," (neuter, plural), in Jn 1:11a - since the provision of becoming born again unto eternal life is available to all mankind. For Jn 1:12a has in view as many of all of His creation who choose to receive / believe in His name.
According to Jn 1:12b, to receive Him, the Word, Creator of Life, (temporal and eternal), is to become sons / children of God, hence to receive the nature of Him which He offers to all who believe in His name the free gifts of His Perfect Righteousness and eternal life through His atoning sacrifice for sins. So Jn 1:12 continues a point begun in verse 11: "But as many of His own,
[neuter, plural, i.e., of individuals of His own creation - those beings who have the capacity to receive Him, (Jn 1:3, 11a)]
as did receive Him,
[in the sense of believing in His name, i.e., of trusting in His capacity, willingness and trustworthiness to provide, through His atoning sacrifice for sins, an eternal life relationship with God, (cf. Jn 1:7, 12c)],
God gave authority to become sons [children] of God
[resulting in an eternally secure eternal life familial relationship with God. Note that for an already physically born individual to become a child of God implies another birth - being born again: being born of God - a spiritual birth, (ref Jn 1:13, 3:3-16)].
Notice the key Greek phrase in Jn 1:12,
"edOken .autois ...exousian .tekna ......theou ..genesthai"
"He gave to them .authority children .of God to be [become]"
which is rendered "He gave them authority to become [sons] children of God" in the YLT. The expression, "To give one authority" is a common linguistic expression which is used to portray someone being given authority to become an individual with a certain status as if to say that he has become that individual of that status. In the context of Jn 1:12, its use does not permit one to be uncertain as to the outcome of being born of God as a child of God, as some maintain. They say that individuals given the authority to become children of God may or may not actually become children of God unto eternal life depending upon their ongoing response to exercising that authority, (promoting salvation by faithfulness and works). However, the rules of language, context and logic, do not afford this conclusion. For example, just as the manager of a retail store can tell an employee that he has been given the authority to become a senior buyer, as if to say that he has become, i.e., been promoted to the status of senior buyer; so Jn 1:12 certainly says that the "as many" who have been given the authority to become children of God have indeed become born of God, children of God in an eternal life familial relationship with God as the last phrase of Jn 1:13 corroborates:
(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name:
(Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]."
Jn 1:13 continues to convey what has occurred to the "as many [individuals of His own creation] as did receive Him... to those believing in His name," of Jn 1:12. These individuals are stipulated in Jn 1:13 as those "who - not of blood, nor of a will of flesh, nor a will of man but - of God were begotten, [born]." So "as many as did receive Him... to those believing in His name," (Jn 1:12), to whom God "gave authority to become children of God," were born of God, (Jn 1:13). Notice that at the moment of faith alone in the Word alone, these individuals were born of God as children of God to whom God gave authority to become children of God resulting in an eternal life familial relationship with God forever because eternal life is forever by definition. One who is born of God as a child of God cannot be 'unchilded' from Him any more than a physical birth can be unbirthed.
Furthermore, just as it says in Jn 1:7, "that all through Him [the Light of men, the Life, the Word, (Jn 1:1-4)] might believe" which has in view believing in Him, i.e., in His name, unto the reception of an eternal life relationship with Him; so the "as many as did receive Him" in Jn 1:12a who are said to be "those believing in His name, (Jn 1:12c)" have likewise received an eternal life relationship with Him.
Finally, the Greek phrase "elabon auton" in Jn 1:12 rendered "did receive Him" in the YLT is in the aorist tense which portrays a completed action of having received the Word, the Life, the Light of men. The meaning of "elabon auton," i.e., "did receive Him" is further defined in Jn 1:12c by the Greek phrase, "tois pisteuousin eis to onoma autou," rendered "to those believing in His name" in the YLT where "pisteuousin" is a participle for noun in the dative case with a definite article, literally "to the believing ones," which requires only a moment of faith. So a noun is in view, i.e., the believing ones = the believers, which portrays individuals who have expressed a moment of faith in the name of the Light of Men, the Life, the Word, to become born of God as children of God into an eternally secure eternal life familial relationship with God through His atoning sacrifice for sins. Note that to become a child of God is to be born of God by definition, (cf. Jn 1:13d). This result is evidently eternally secure since the action of a moment of faith alone in Christ alone to obtain the result is a completed action without further requirement of response and the eternal life relationship with God is by definition eternal = eternally secure. Being born of God as children of God is not something that can be abrogated or undone any more than children born of human parents can have their physical births nullified or reversed. So being born of God as children of God into an eternal life familial relationship with God is permanent and forever! And to become a born of God child of God is to receive the character of God, i.e., His Perfect Righteousness in order to receive their gift of eternal life. And that righteousness can only be received through a moment of believing in the name of the Word, the Life. For man is intrinsically unrighteous, unable to contribute anything to His salvation.
****** END OF EXCERPT FROM JOHN CHAPTER ONE ******
(1 Jn 5:1b NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him." =
1) [Manuscript Evidence for 1 Jn 5:1]:
Sinaiticus, A, K, L, P, byx., bo., Tisc, sod have "also loves the child"
B, Psi, 33, it., sa., WE / HO, Weis, UBS do not have "also"
The added word rendered "also" does not provide a significant difference in meaning.
Greek: ..."Pas ................ho pisteuOn ...........hoti IEsous estin ho .Christos, ek tou Theou
English: ."Whoever [is] the believing [one] that Jesus ..is.......the Christ, ...of .......God
gegennEtai; .....kai .pas ................ho ..agapOn .......ton ........................gennEsanta, .........
has been born; and whoever [is]..the .loving [one] [of the One who ] gave birth [to him],
agapa kai ..ton gegennEmenon ..............ex autou."
loves ..also the [one] having been born .of Him."
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] also loves the child [lit., the one having been born] of Him." =
And whoever of those that have believed that Jesus is the Christ, i.e., children of God, born of God, for the while that they express agapE, godly love for God their Father, (lit., for the One Who gave birth to them), must also be expressing agapE, godly love for the child born of Him - fellow children of God, born of God, in the sense that the one goes hand in hand with the other. The issue is not how likeable a child of God, born of God is to another that would engender affection / friendship, but because they are fellow children of God, born of God - they are children of the One Who gave birth to them - by that alone are they to be agapE loved by all who are born of God.
(1 Jn 4:21 NASB) "And this commandment we have from Him, that the one who loves God should love his brother also."
Author John states in 1 Jn 4:21 the command to children of God, born of God that if they love God they should love one another also - all part of the same command which is sourced in God and is from Him. To do one is to do the other. Note that John stipulates that this command is from "Him," meaning God / Jesus Christ.
(1 Jn 2:10 NASB) "The one who loves his brother abides in the Light and there is no cause for stumbling in him."
c) [Compare 1 Jn 3:11, 16-17, 23; cf. Jn 13:34]:
(1 Jn 3:11 NASB) "For this is the message which you have heard from the beginning, that we should love one another.
(1 Jn 3:16 YLT) in this we have known the love [of the Son of God], because He for us His life did lay down, and we ought for the brethren [our] lives to lay down;
(1 Jn 3:17 NASB) But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?
(1 Jn 3:23 NASB) [And] this is His commandment, that we [may] believe in the name of His Son Jesus Christ and love one another, just as He commanded us."
(1 Jn 5:2 NASB) "By this we know that we love the children of God, when we love God and observe [lit., do] His commandments." =
1) [Manuscript Evidence for 1 Jn 5:2]:
WH, NU, B, Psi, 81, 1739 have "[when] we do His commandments."
Sinaiticus, P (048), Maj have "[when] we keep His commandments"
The rendering "keep" is consistant with author John's writing and might be a scribal change, (note "keep" in verse 3). But the meaning of the verse is not effected by either word.
(1 Jn 5:2 NASB) "By this we know that we love the children of God, when we love God and observe [lit., do] His commandments." =
By this children of God, born of God, apostles included, know that they love one another with an agapE, godly love: when / while they express agapE, godly love toward God and when / while they observe His commandments. Likewise, children of God, born of God cannot express agapE, godly love toward God without also expressing agapE, love toward one another and without also obeying His commandments. They all go hand in hand - without doing the one, they are not doing the others. So since God has commanded children of God, born of God to love one another, one cannot say that one loves God if one does not obey God's commandments, for expressing agapE, godly love toward one another is one of God's commandments.
****** EXCERPT FROM FIRST JOHN CHAPTER TWO ******
(1 Jn 2:5 YLT) "and whoever may keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are." =
The Greek phrase "hos d' an tErE autou ton logon," rendered "and whoever may keep His Word" in 1 Jn 2:5 results in knowing God beyond ones experience of salvation unto eternal life. Since the Greek word rendered "tErE" means to keep in the sense of carefully guarding and observing, then this phrase has in view one who carefully guards and observes God's commandments for a period of time, resulting in one being declared as follows: "truly in him the love of God [has] been perfected." In view is the love of God as demonstrated in children of God, born of God when / while they are keeping God's Word. The Greek word "agapE" rendered "love" in 1 Jn 2:5 refers to the godly, self-sacrificial, benevolent love children of God, born of God are is commanded to express for one another. And this commandment is in Old Testament Scripture:
(Lev 19:18 NASB) " 'You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.' '
In the Greek translation the word rendered "love" is "agapEseis," (2 pers sing fut).
This godly, "agapE" love is characterized by an individual who is "in God," (1 Jn 2:5), who "abides in Him," (1 Jn 2:6), who walks "in the same manner as He [Jesus Christ] walked," (1 Jn 2:6).
Children of
God, born of God who have been perfected in God's godly, "agapE"
love have been made complete
.in their
mortal lives mortal life effective for those moments that they are walking
in the Light of God's Absolute Righteousness including confession /
keeping God's Word. This is a message about children of God, born of God
when / while they learn and obey God's commandments while / when they
study and obey the Word of God wherein those commandments are contained.
The subject of
knowing God beyond ones experience of salvation unto eternal life, the
subject of the last two verses, (ref. 1 Jn 2:3-4), continues in verse 5:
those who are children of God, born of God when / while they are faithful
- when / while they keep the Word of God, have been perfected in the sense
of have been made complete / matured .
When / while they keep God's Word, they are in harmony with the Absolute
Righteousness of God - with God Himself and His Son Jesus Christ by the
grace of God through walking in the Light of God's Absolute Righteousness
including confession and obedience, (1 Jn 1:1-10; 2:1-5). And for those
moments when the disciple has been perfected / made complete, the verse
goes on to declare: "in this we know that in Him we are" in the
sense of abiding in Him, having an intimate fellowship with God - having a
greater knowledge of God and of His Son Jesus Christ than when we first
believed in Jesus Christ for eternal life - all by the grace of God. For
no one can claim to live perfect moments without sin, (1 Jn 1:8, 10; 2:1;
2:1).
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light, and are expressing agapE, godly love for others, they can know via trusting in what Scripture says: that they have (temporal) fellowship with God and with one another who are walking in that Light. Furthermore, Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So children of God, born of God can know what is of God and what is not relative to what they observe others say and do while they walk in God's Light, and are expressing agapE, godly love for others; but it is limited by their not having God's Absolute Knowledge of the other's eternal and temporal position with Him, and the other's understanding, motivations and faith. And it is limited by what they accurately know of what Scripture teaches on the matter at hand. And it is conditioned upon the accuracy of what they think that another is saying and doing. Better to limit ones conclusions about another to what one can prove out from Scripture on the matter at hand, or remain silent on the matter - praying for the other rather than subjecting them to false teaching or undue condemnation.
****** END OF EXCERPT FROM FIRST JOHN CHAPTER TWO ******
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him. (1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe [lit., do] His commandments. (1 Jn 5:3 NASB) For this is the love of God, [in the sense of children of God, born of God expressing agapE, godly love toward God and one another, (v. 2)] that we keep His commandments; and His commandments are not burdensome." =
So in 1 Jn 5:1b, it states that whoever of those that believed that Jesus is the Christ, i.e., children of God, born of God, for the while that they express agape, godly love for God their Father they must also be expressing agape, godly love for those whom the Father has given birth to - to fellow children of God, born of God; or there is no agape love being expressed at all. The one is tantamount to the other. Then in 1 Jn 5:2, it states that the expression of children of God, born of God of agapE, godly love for one another is tantamount to both expressing agapE, godly love toward God and to doing / observing His commandments. Finally, in 1 Jn 5:3a, author John repeats the message as follows: that children of God, born of God when / while they are expressing agapE, godly love toward God and with one another, (the context carried over from v. 2), this is tantamount to when / while they are keeping God's commandments, not the least of which commandment is to agapE love God and with one another.
Note that the
expression of agapE, godly /self-sacrificial love by children of God, born
of God toward God and with one another requires action
.
It does not require an emotional response. Internal feelings are
unreliable, especially since all mortal men continue to have a sin nature;
so how children of God, born of God feel is neither a reliable measure of
their agapE, godly love for God, nor for one another; nor is it an
accurate measure of their obedience to God's commandments. So the
expression of agapE, godly love by children of God, born of God is a
matter of keeping His commandments. Albeit this is done by the children of
God, born of God imperfectly - without perfect moments without sin, (cf. 1
Jn 1:8, 10). But while they walk in the Light of God's Absolute
Righteousness, acknowledging sins / failings to keep His commandments,
they are declared to be purified from all unrighteousness, (1 Jn 1:5-10),
and in fellowship with God.
(1 Jn 4:20 NASB) "If someone says, 'I love God,' and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. (1 Jn 4:21 NASB) And this commandment we have from Him, that the one who loves God should love his brother also. (1 Jn 5:1 NASB) Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him. (1 Jn 5:2 NASB) "By this we know that we love the children of God, when we love God and observe [lit., do] His commandments. (1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome." =
Since 1 Jn 5:3a states, "For this is the love of God, that we [children of God, born of God] keep His commandments;" and since 1 Jn 5:3b states "and his commandments are not burdensome," in the sense of when / while the children of God, born of God are expressing agapE, godly love toward God and with one another - endeavoring to keep His commandments, albeit imperfectly - without perfect moments without sin as they walk in the Light of God's Absolute Righteousness, acknowledging their imperfections before a Holy and Righteous God, to be purified from all unrighteousness, (1 Jn 1:5-10); then keeping God's commandments becomes an ongoing expression of their agapE, godly love for Him, and are not a burdensome task to perform out of fear of Him.
(1 Jn 4:21 NASB) "And this commandment we have from Him, that the one who loves God should love his brother also. (1 Jn 5:1 NASB) Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him. (1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe [lit., do] His commandments. (1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome. (1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory the [one which] did overcome the world - our faith; (1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?" =
1) [Manuscript evidence for 1 Jn 5:5]:
WH, B, Weis, UBS have the Greek word "de" rendered "and" at the beginning of the verse.
There is no significant change in the meaning with the addition of this word.
(1 Jn 5:3b NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome. 1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory the [one which] did overcome the world - our faith; (1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?" =
The last phrase of the previous verse, 1 Jn 5:3b "and his commandments are not burdensome" cannot to be limited to be the beginning of 1 Jn 5:4-5, as some contend.
For 1 Jn 5:3a states, "For this is the love of God, that we [children of God, born of God] keep His commandments;" whereupon 1 Jn 5:3b states "and His commandments are not burdensome," in the sense of when / while the children of God, born of God are expressing agapE, godly love toward God and with one another - endeavoring to keep His commandments, albeit imperfectly - without perfect moments without sin as they walk in the Light of God's absolute Righteousness, acknowledging their imperfections before a Holy and Righteous God, to be purified from all unrighteousness, (1 Jn 1:5-10); hence keeping God's commandments becomes an ongoing expression of their agapE, godly love for Him, and are not a burdensome task to perform out of fear of Him.
And 1 Jn 5:3b also has in view - looking forward to the next 2 verses, (1 Jn 5:4-5) - the children of God, born of God when / while they express internally and/or externally the sure hope of their victory in overcoming the world - their certain future eternal state when they will have been transformed into perfect eternal beings with a resurrection body like their risen Savior, Jesus Christ. So as they look forward with confidence to their future when they will demonstrate their victory of having overcome the world as the result of the moment when in the past they became children of God, born of God through a moment of faith alone in Jesus as the Son of God, (1 Jn 5:5) - the Christ, (1 Jn 5:1) - alone unto eternal life, they find their temporal lives that God's commandments are all the more not burdensome.
The phrase in 1
Jn 5:4 rendered "this is the victory the [one which] did overcome"
is a nominative, aorist, participle phrase signifying a completed action
resulting from the moment of faith that children of God, born of God
exercised in Jesus being the Son of God, the Christ to become children of
God, born of God, (1 Jn 5:1, 5); and the two phrases in 1 Jn 5:5 rendered
"who is [the one] who is [the] overcoming [one of] the world,"
and "if not [the one] who is [the] believing [one] that Jesus is the
Son of God" are nominative, present, participle phrases. All three
phrases point together to a moment of overcoming the world via a moment of
becoming the believing one that Jesus is the Son of God. Note that 1 Jn
5:5 defines Jesus as the Son of God which is referred to in the context
which apostle and author John refers to what he has written in verse 13.
None of these three phrases convey continuous faith or continuous
overcoming in order to have or continue to have the victory that is in
view in these verses, as some contend..
So when / while children of God, born of God look forward with confidence
to having become transformed into perfectly sinless resurrection eternal
bodies like that of their Lord and Savior Jesus Christ, (1 Jn 3:2-3), the
keeping of God's commandments to them is all the more not
burdensome. For they trust / know what a grand future eternity has in
store for them.
Every child of God, born of God who has this sure hope of victory in overcoming the world fixed on Him [Jesus] purifies himself, just as He is pure as follows: Those who have this hope will be rewarded with God's forgiveness from all temporal unrighteousness when / while they do look forward to when Christ will appear and they will be like Him, (cf. 1 Jn 2:28-3:3). The victory over the world, in the sense of victory over the evil world system, (cf. 1 Jn 3:1-2; 4:1, 3, 5; 2 Cor 4:3-4), is Christ's and His alone which He has gifted to all those who believe in Him for everlasting life - which victory will realized at their resurrection.
(Jn 16:33 NASB) "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world."
****** EXCERPT FROM 1 JOHN CHAPTER THREE ******
(1 Jn 3:2 NASB) "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
Author John adDresses his readers once more as "beloved" signifying that they are fellow born again children of God under God's care as their Father. The word picks up the thought of the previous verse that we believers are the objects of the agapE Love of the Father, Who regards and calls us His children.
The Greek word "nun" rendered "now" is in an emphatic position at the beginning of the verse, in second position: "Beloved, now we are children of God, and it has not appeared as yet what we will be." It signifies the present moment of our experience of being children of God who still have the capacity to sin, as compared to the future - portrayed as a future mystery with the words rendered "and it has not appeared as yet what we will be." Then author John goes on to say, "We know that when He appears we will be like Him," This has in view our resurrection to eternal life in eternal bodies with a new intrinsic capacity to view things through the righteous eyes of Jesus Christ within our being: "because we will see Him just as He is," having the capacity to do only the Righteousness of God, and not sin at all.
Even though the child of God can be manifested as such by doing acts of righteousness (1 Jn 2:29) - at least manifested to God, themselves and fellow believers - the 'visibility' he thus achieves does not consist of any physical aspect or characteristic of the manifestation of ones future glorified physical body. The physical transformation which all the children of God will have when the LORD appears will become evident at that time. Thus the world which deliberately chose not to know Jesus, sees nothing to mark us out as God's children at the present time, (cf. 1 Jn 3:1b).
Still, one thing is known about that transformation: "we shall be like Him." So when Christ appears "what we shall be" will 'appear' too, and since "we shall be like Him" - without a sin nature but with wholly Righteous natures, then we do not want to "be ashamed before Him" because we had been unlike Him until then while in our mortal bodies:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]."
(Phil 3:20 NASB) "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
(Phil 3:21 NASB) who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself."
(1 Cor 15:49 NASB) "Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
(1 Cor 15:50 NASB) Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.
(1 Cor 15:51 NASB) Behold, I tell you a mystery; we will not all sleep, but we will all be changed,
(1 Cor 15:52 NASB) in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.
(1 Cor 15:53 NASB) For this perishable must put on the imperishable, and this mortal must put on immortality.
(1 Cor 15:54 NASB) But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, 'Death is swallowed up in victory.' "
So from the beginning of 1 Jn chapter 3, John's message is that believers are to be inspired to abide in Christ in view of His promise to them of their transformation to be like Him when He appears.
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure." =
The phrase rendered "And everyone who has this hope fixed on Him" refers to those moments when / while a child of God, born of God has the sure hope of receiving eternal life and an eternal resurrection body like that of the risen Lord Jesus Christ when He appears - a sure hope based on the Character and the Capacity of God Himself, a sure hope which is fixed on Jesus Christ, His Son in the sense of trusting in His atonement for the sins of all mankind for forgiveness unto eternal life, (1 Jn 2:2) - an eternal life that includes an eternal resurrection body.
Note that a lifelong, continuous expression of the sure hope tantamount to sinless perfection is not in view in this passage. For the attainment of sinless perfection is not possible with mortal man, (1 Jn 1:8, 10).
The Greek word "elpida" rendered "hope" is not the same as in English. In the Greek it signifies a sure hope, not an indefinite possibility:
(Titus 2:13 NIV) "While we wait for the blessed hope [Elpida, Str. # 1680] - the glorious appearing of our great God and Savior, Jesus Christ."
Note that the glorious appearing of our great God and Savior, Jesus Christ is assured, i.e., it is a sure thing, a certainty of knowing Who God is. (Notice that Jesus Christ is called God). So the Greek word "Elpida" signifies a certain expectation - a sure hope, an event which is absolutely assured based on the absolute Power, Character, Holiness and Sovereignty of Almighty God - a sure hope.
(Eph 1:18 NASB "I pray that the eyes of your heart may be enlightened, so that you will know what is the hope [Gk "elpis"] of His calling, what are the riches of the glory of His inheritance in the saints,
(Eph 1:19 NASB) and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might."
(1 Jn 5:13 NASB) "These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life."
[In the phrase rendered, "so that you may know that you have eternal life," a sure hope of eternal life for those that believed in the name of the Son of God is implied]
(Eph 1:13 NASB) "In Him, you also, after listening to the message of truth, the gospel of your salvation - having also believed, you were sealed in Him with the Holy Spirit of promise,
(Eph 1:14 NASB) who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory."
[Notice that God the Holy Spirit seals the believer and becomes a deposit Who guarantees the redemption unto eternal life of those who are God’s possession - the very ones that the Holy Spirit marks into Christ and indwells and seals at the point when an individual believes implying a sure hope in ones salvation unto eternal life]
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure." (cont.) =
1 Jn 3:1 goes on to say that everyone - every child of God, born of God - who has this sure hope fixed on Jesus Christ of being resurrected unto eternal life in an eternal resurrection body purifies himself in the sense that when / while that child has this sure hope, it results in that child being purified - in being declared by God to be Righteous just as He is pure: purified unto the Righteousness of God Himself. Although no mortal with a flawed nature, a sin nature can actually purify himself, during those times that that child maintains a sure hope of eternal life fixed on Jesus Christ, that child in effect purifies himself, having prompted that response by the grace of God to declare him purified for that time.
Just as Abraham was accounted as Righteous when he believed in God's future promise to him of eternal life, so the child of God is accounted as purified when / while that child has the sure hope of eternal life fixed on Jesus Christ:
(Ro 9b NASB) "For
we say, 'Faith was credited to Abraham as Righteousness.' " [Gen
15:6] .
During those moments when the child of God trusts in the sure hope fixed on Jesus Christ of eternal life that includes an eternal resurrection body, he is credited by God with His temporal purification, much like the result of walking in the Light of God's Absolute Righteousness and confession of known sins which author John wrote of in 1 Jn 1:7, 9 which results in being cleansed by God from all [temporal] unrighteousness which is justified because of the blood of Jesus His Son, i.e., Jesus' atonement for the sins of all mankind - another way of saying that one's sure hope is fixed on Jesus Christ:
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the Light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness."
So a man purifies himself not because of any intrinsic power or Righteous capacity within himself, but because the exercise of his faith - in the sure hope fixed upon Jesus Christ is the basis upon which God cleanses him - forgives him of all of his temporal unrighteousness up through the time that he exercises that faith.
Note that 1 Jn
3:3 is not saying that the child of God must conduct his life commensurate
with the Righteousness of Jesus Christ in order to have the sure hope of
eternal life and continue to be a born again child of God destined for
eternal life. This unbiblical concept implies that the child of God must
put away every defilement, and be like Him in Absolutely Sinless Purity
and Godly Righteousness, as some contend. This would lead to the
conclusion that to live in sin or disobedience to God's commands is to
abandon any hope in Him of eternal life. But 1 Jn 1:8 and 10 indicate that
to claim to be without sin is not truthful .
Note that the
ongoing status of being a born again child of God and of having eternal
security is not effected by whether or not the born again child is
faithful or continues in his mind to trust in the sure hope of eternal
life and an eternal resurrection body. His eternal destiny depends solely
upon God fulfilling His promise to His children of eternal life from the
moment that they believed in His Son, (cf. 1 Jn 5:9-3)
.
****** END OF EXCERPT FROM 1 JOHN CHAPTER THREE ******
(1 Jn 4:21 NASB) "And this commandment we have from Him, that the one who loves God should love his brother also. (1 Jn 5:1 NASB) Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him. (1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe [lit., do] His commandments. (1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome. (1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory the [one which] did overcome the world - our faith; (1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?" =
From writing "and His commandments are not burdensome," in 1 Jn 5:3b author John goes on to write "because whatever, (neuter gender), has been born of God overcomes the world, and this is the victory the [one which] did overcome the world - our faith," in 1 Jn 5:4. The word rendered "whatever" in 1 Jn 5:4a is neuter in gender emphasizing the experience of becoming a child of God, born of God, which experience results in having overcome the world - not in their mortal lives but in the future state of eternal life in perfect resurrection bodies just like the LORD's. This is more specifically defined by the next phrase rendered, "and this is the victory the [one which] did overcome the world - our faith," in 1 Jn 5:4b, in the sense that the moment of faith alone in Christ alone that gave them the victory of God's free grace gift of eternal life which provided them with the means to have overcome the world - a resurrection into eternal life. So it is not the children of God but their birth from God which has conquered the world and has brought victory to them. Their having become born of God is God's act on their behalf, the event through which He transforms them into beings that will have overcome the world. The supernatural act by which human beings will have been translated out of the kingdom of death into the kingdom of life through the Son is in view.
The victory, the [one which] did overcome the world is identified in 1 Jn 5:4 with "our faith."
(1 Jn 5:4b Interlinear) "Kai .ahutE estin hE .nikE
......................................."And this .....is .....the victory
hE ......................nikEasa .........ton kosmon, hE pistis .hEmOn"
the [one which] did overcome the world, ..........faith .our"
The aorist participle phrase rendered 'the [one which] did overcome') is in the aorist tense. This is a reference to a completed event, emphasizing that the victory author John refers to has already been won by children of God, born of God through a single moment of faith alone in Christ alone unto eternal life as a grace gift from God.
The message of
1 Jn 5:4 is confirmed in verse 5 with, "who is [the one] who is [the]
overcoming [one of] the world, if not [the one] who is [the] believing
[one] that Jesus is the Son of God?" The victory of overcoming the
world is stipulated in 1 Jn 5:4b in the nominative aorist participle - a
completed past action. Hence it is already true in the temporal, mortal
lives of the children of God, born of God that they immediately have
overcome the world when they expressed the moment of faith alone in Jesus
as the Son of God alone. The Greek construction in 1 Jn 5:5 rendered "who
is [the one] who is [the] overcoming [one of] the world" and "if
not [the one] who is [the] believing [one] that Jesus is the Son of God,"
are present nominative participles with the definite article. This
construction is essentially timeless. It characterizes an individual by an
initial expression of faith he has expressed, without specifying how often
this expression of faith is to be made or even whether it must continue.
In essence 1 Jn 5:5 confirms that a moment of faith alone in Jesus being
the Son of God alone results in permanently having become the overcoming
one of the world .
On the other hand this victory does not guarantee subsequent victory in
the temporal life of the child of God, born of God. For no child of God,
born of God can claim to live perfect moments without sin - which moments
would be defined as moments of victory, (ref. 1 Jn 1:8, 10
).
So author John tells us that the moment of faith which children of God, born of God had expressed that Jesus is the Christ, (1 Jn 5:1) - the Son of God, (1 Jn 5:5), to become children of God, born of God gave them the victory over the world in the sense of overcoming the evil system by which it is ruled in this age by simply receiving eternal life and a future eternal separation from that evil system when they end their mortal lives and receive their perfect, eternal resurrection bodies and the evil world will perish, as taught in chapter two:
****** EXCERPT FROM 1 JOHN CHAPTER TWO ******
(1 Jn 2:12 NASB) "I [write] to you, little children, because [your] sins have been forgiven you for His name's sake... (1 Jn 2:15 NASB) Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him. (1 Jn 2:16 NASB) For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. (1 Jn 2:17 NASB) The world is passing away, and also its lusts; but the one who does the will of God lives forever."*
[*Note that at the end of this verse some ancient versions and patristic witnesses, (it(t), vg(MSS), cop(SAMSS), Cyprian Lucifer Augustine) add the phrase, 'just as God abides forever.' The addition was probably intended to underscore the eternal seurity of the believer (Smalley 1984, 66)] =
Verse 15
implies that the world at this time does not reflect the holiness of God
as it did when He had first created it .
So author John indicates that the believer is not to love the world, or
the things in the world. For if - in the sense of while - anyone loves the
world, the love of [in the sense of the love for] the Father is not in
him.
Relative to the following Greek words:
"ouk estin hE agapE tou .....Patros .en autO"
"not .is .....the love ....of the .Father in .him"
Although the above words are rendered "the love of [in the sense of the love for] the Father is not in him," in the NASB, they could grammatically be rendered "the Father's love for him [the believer - the born again child of God who loves the world] - [the Father's love for him] is not in him [not in that particular believer]. For this might suggest a loss of eternal life. Neither the context nor Scripture anywhere supports the latter rendering. For that would indicate that God's love for His born again children would ebb and flow in accordance with how faithful that child is.
So the phrase
rendered "the love of [in the sense of agape / godly love for] the
Father is not in him" is not an indicator of whether or not one is
saved unto eternal life. For that eternally secure position is gained
solely and permanently via a moment of faith alone in God's Son, Jesus
Christ alone for forgiveness of sins, (1 Jn 2:12; cf. 1 Jn 5:1, 9-13; Jn
1:12-13; 3:16 ).
But how a believer responds to the world and the things of the world is an
indicator of the maturity of the believer - predominately to the believer
himself. Since no one but God alone could be omnipresent in the lives of
others, nor could one be as Perfectly Righteous as God is to have the
capacity to judge another Righteously; then someone other than God judging
another's spiritual maturity or salvation is not in view. On the other
hand, just as the measure by which a believer loves the world and the
things in it and hence does not keep God's commandments,
is a measure of the truth not being in him; so also is the measure by
which a believer does not keep God's Word, is a measure how much the love
of God has been perfected / made complete in him:
(1 Jn 2:4 NASB) "The one who says, 'I have [known] Him,' and does not keep His commandments, is a liar, and the truth is not in him;
(1 Jn 2:5 YLT) and whoever may [be careful to] keep His Word, truly in him the love of God [has] been perfected; in this we know that in Him we are."
So while a believer loves the world and the things of the world, the love of the Father's then is not in him - he is not acting with agapE / godly love toward others.
(Jas 4:4 NASB) "You adulteresses, do you not know that friendship with the world is hostility toward God?"
Whoever wishes to be a friend of the world and the things of the world makes himself an enemy of God.
The fallen world is profoundly seductive. Believers who have been abiding in God's Word, nevertheless have fallen / sinful natures while they are in their mortal lives. So if they don't distance themselves from the things in the world that have been distorted to ungodly pursuits, they too will be tempted. No one is impervious to the temptatations of a fallen world. In a moment they can lose sight of their own intrinsic sinfulness, become overconfident, and quickly fall into temptation, moving out of the Light of God's Holiness and into sin.
This is not to say that others might accurately judge the extent of another's salvation or fellowship with God on the basis of their own personal understanding of whether or not a person is demonstrating godly, "agapE" love toward the world, as some falsely contend this is taught in Scripture. Nevertheless, how an individual believer himself acts toward the world is evidence, albeit imperfect, as to whether or not he is abiding in the godly, "agapE" love of God.
...................................................................................................................................... (1 Jn 2:15).
Verse 16 explains that all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life is not from the Father, but it is from the world in the sense of being ungodly / evil - corroborating that the world has deteriorated from when it was created by God and was perfect into an ungodly, evil system which Draws Humanity away from God evidently in at least three areas as indicated in verse 16: "the lust of the flesh and the lust of the eyes and the boastful pride of life" - all having its origins from within the sinful nature of fallen man which has distorted the earthly, temporal blessings of God into sinful / godless temptations and evil deeds. So the key issue is the fact that a person's attitudes can only come from one source or the other, either from God as stipulated in His Word or from the world. A child of God, born of God cannot be influenced by the world and God at the same time without receiving God's disapproval. Even seemingly neutral items can become worldly / evil if they spring from an attitude in the individual that is rooted all or in part in the world system, rather than one totally dependent upon God - as directed in Scripture.
The lust of the flesh is a category of desire that relates to every illicit / ungodly physical activity that appeals to the sinful hearts of men: immorality in all of its forms including physical excesses such as Drunkeness and gluttony; things for which the flesh craves in an ungodly manner, such as illicit sexual pleasure and the gratification of addictive Drugs.
The phrase rendered "the lust of the eyes," refers to whatever is visually appealing but not ours to desire, i.e., not ours to obtain in a godly way, but in a covetous, unbiblical way.
The Greek phrase transliterated "alazoneia tou biou" rendered "the boastful pride of life" in the NASB has in view a vain, arrogant, pretentious, ungodly display of ones earthly lifestyle. In view is a person who endeavors to live a life in an ostantatious, excessive, risky, rebellious manner and/or boasts about himself, his possessions, his accomplishments, etc. - often in exaggeration. Materialism is always a detriment to spiritual progress.
Note that all three phrases overlap one another. For one may covet ones neighbor's wife, commit the act of adultery and then boast about it. There is neither temporal nor eternal godly value in pursuing the lust of the flesh, the lust of the eyes or the boastful pride of life in this world.
This is not to
say that children of God, born of God are not permitted to enjoy the
temporal blessings of God in this world. But they are to partake of these
blessings in a godly manner - not leaving God out of it. While
participating in blessings from God, they are to walk in the Light - to
always be conscious of and accountable to God's Absolute Righteousness /
confessing their sins, redirecting their activities back into a
consciousness of God's Light, and distancing that consciousness away from
any association with the darkness of this present age through abiding in
God's Word and keeping His commandments, (cf. 1 Jn 1:7, 9; 1 Jn 2:3-11
).
Their conduct should not be characterized as controlled by lust or ego or
self-aggrandizement. To be avoided are greed and excessive indulgence such
as in what they eat, or Drink, or how they conduct themselves sexually,
(limited to within the framework of a loving, godly marriage).
............................................................................................................................... (1 Jn 2:16).
And the reason why anything ungodly about the world is not to be loved is given in 1 Jn 2:17: "The world is passing away, and also its lusts; but the one who does the will of God lives forever.' "
Since "The world is passing away, and also its lusts;" then there is only a temporal, ungodly worthless value to hold on to anything in the world of today. So the believer is to realize that the present state of affairs, whether described as "the world" or as "the darkness," (cf. 1 Jn 2:8), is so temporary as to be an utterly unworthy object of his attention. It often happens that after indulging in some particular worldly lust, the participant discovers that its gratification is short-lived and must be renewed again and again in ever more intensive forms with an ever increasing self-destructive effect. Thus the "addicted" sinner is reminded of the highly temporary nature of all that his present world contains. The world as it exists has only a brief existence within time - a man's even shorter - and so the world and the lust of anything in it - the sinful gratification of anything in it - is destined to disappear when God's purposes are realized on earth and He creates a new heavens and a new earth reflecting nothing but the Absolute Righteousness of God. The middle voice of the verb rendered "is passing away" in 1 Jn 2:17 conveys that the world and its lust carries within it the seeds of its own destruction.
The phrase in 1 Jn 2:17 rendered "but the one who does the will of God lives forever" in 1 Jn 2:17 might convey a number of things - but it must depend upon the context at hand.
(1 Jn 1:5 NKJV) "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.
(1 Jn 1:6 NASB) If we [should] say that we have fellowship with Him and yet walk in the darkness, we lie and do not [do] the truth;
(1 Jn 1:7 NASB) but if we walk in the light as He Himself is in the light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us."
Since God is Light / Absolute Righteousness and in Him there is no darkness / evil at all, (1 Jn 1:5); and since man cannot say he has no sin, (1 Jn 1:8, 10; 2:1; 2:1); but must walk in the Light of God's Absolute Righteousness, confessing his sins moment to moment in order to be purified from all unrighteousness; then man cannot claim to always do the will of God and thereby live forever with God.
(Ro 2:7 NASB) "to those who by perseverance in doing good seek for glory and honor and immortality, eternal life."
[Compare Ro 3:10-12, (cf. Ps 14:1-3; 53:1-3)]:
(Ro 3:10 NASB) "As it is written, 'There is none righteous, not even one;
(Ro 3:11 NASB) There is none who understands, there is none who seeks for God;
(Ro 3:12 NASB) All have turned aside, together they have become useless; there is none who does good, there is not even one."
This conclusion does not fit the context of the passage in view, nor does it coincide with any passage in Scripture. Since doing the will of God is absolute in order to live forever with God, (Ro 2:7); and since man is not capable of being absolutely righteous - even partially, then a part time righteousness will not provide eternal life for anyone.
[Compare
Jn 6:27-29 (cf. 1 Jn 2:12; 5:9-13; Jn 1:12-13; 3:16,
)]:
(Jn 6:27 NASB) [Jesus said] " 'Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.'
(Jn 6:28 NASB) Therefore they said to Him, 'What shall we do, so that we may work the works of God?'
(Jn 6:29 NASB) Jesus answered and said to them, 'This is the work of God, that you believe in Him Whom He has sent.' "
[Phil 3:20-21 (cf. Ro 8:22-23; 1 Cor 15:42-44; 51-54)]:
(Phil 3:20 NASB) "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
(Phil 3:20 NASB) who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself."
............................................................................................................................. (1 Jn 2:17).
****** END OF EXCERPT FROM 1 JOHN CHAPTER TWO ******
(1 Jn 5:6 NASB) "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth."
1) [Manuscript Evidence for 1 Jn 5:6a]:
"This is the One Who came by water and blood, Jesus Christ;" =
a) WH, NU, B, Psi, 1739-org, Maj, syr(p), read "This is the One Who came by water and blood, Jesus Christ" with good authority.
b) TR, steph add a definite article before "Christ"
WH, Weis, Sod, UBS Sinaiticus, A, B, K, L, P, byz, Treg, Alf, Word, Tisc do not have the definite article before "Christ."
c) There are three variants of the phrase rendered "water and blood:"
i) 945, 1241, 1739(mg) have "water and Spirit"
ii) Sinaiticus, A, 1739, syr(h), cop have "water and blood and Spirit"
iii) P, 0296, 81 have "water and Spirit and blood"
Among the three variants, the first and third would have to be dismissed on the grounds of having very slim textual support. That leaves the WH and NU readings, "water and blood," and the second variant, "water and blood and Spirit," which support is evenly divided. Thus, the original could say that Jesus came through "water and blood." In this context, this can mean one of two things:
(a) The phrase takes us back to Christ's death on the cross, at which time he was pierced - and out flowed blood and water (John 19:34-35). John witnessed this and answered the importance of this occurrence. Cerinthus and the Docetists denied Christ's true and lasting Humanity; but John saw Jesus shed blood and die.
(b) The second possibility is that the phrase "water and blood" refers to Christ's baptism (water) and crucifixion (blood).
F. F. Bruce (1970, 118-119) affirmed this: "The sequence 'water and blood' is not accidental, but corresponds to the historical sequence of our Lord's baptism and passion. Cerinthus, we recall, taught that 'the Christ' (a spiritual being) came down on the man Jesus when He was baptized but left Him before He died. The Christ, that is to say, came through water (baptism) but not through blood (death). To this misrepresentation of the truth John replies that the One Whom believers acknowledge to be the Son of God (verse 5) came 'not with the water only but with the water and with the blood:" the One Who died on the cross was as truly the Christ, the Son of God, as the One Who was baptized in Jordan."
This interpretation of the WH, NU readings is solid. However, it must be acknowledged that John may have written what is printed as the second variant: "He came through water and blood and Spirit." This would mean that Christ was manifested as the Son of God at three critical moments: His baptism (= the water), His death (= the blood), and His resurrection (= the Spirit). In resurrection, Christ became life-giving Spirit, while still retaining a glorified body (1 Cor 15:44-45). In resurrection He appeared to His disciples and breathed into them the Holy Spirit (John 20:22). Thus, the apostles were not only eyewitnesses of the resurrection but participated in its life-giving effects. As such, the second variant does not contradict the WH, NU readings; it simply adds another event in the apostles' eyewitness repertoire.
In the end, we cannot be sure which reading is more likely original. It is possible that some scribes deleted the reference to 'the Spirit' in the interest of preserving John's emphasis on Jesus' Humanity (4:2). It is equally possible that some scribes added 'the Spirit' in anticipation of the next part of the verse, which speaks of the water, the blood, and the Spirit.
2) [Manuscript Evidence for 1 Jn 5:6b]:
"not [in] the water only, but [in] the water and [in] the blood." =
TR, WH, NU, Sinaiticus, B(vid), L, Psi, 33(maj) have "not in the water only but in the water and in the blood."
There are textual variations on the expression "in the water and in the blood" as follows:
a) A has "in the water and in the Spirit"
b) 424(c) has "in the blood and in the Spirit"
c) 1739(c), vg(mss) have "in the blood and in the water and in the Spirit"
As was discussed in the previous note, 'the Spirit' may or may not be part of the original text. Codex AlexanDrinus (A) and 1739(c) retain 'the Spirit' in 5:6a and 5:6b. But this is not quite strong enough testimony to validate a place in the text. Though it is less certain that 'the Spirit' was added in the first part of the verse, it is quite certain - given the documentary evidence - that it was added here."
(1 Jn 4:21 NASB) "And this commandment we have from Him, that the one who loves God should love his brother also. (1 Jn 5:1 NASB) Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] loves the child [having been born] of Him. (1 Jn 5:2 NASB) By this we know that we love the children of God, when we love God and observe [lit., do] His commandments. (1 Jn 5:3 NASB) For this is the love of God, that we keep His commandments; and His commandments are not burdensome. (1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory that did overcome the world - our faith; (1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?? (1 Jn 5:6 NASB) This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth." =
(1 Jn 5:6 NASB) This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth. (1 Jn 5:7 NASB) For there are three that testify: (1 Jn 5:8 NASB) the Spirit and the water and the blood; and the three are in agreement."" =
The words rendered "water" and "blood" in 1 Jn 5:6 which verse reads, "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth," are further explained by 1 Jn 5:7-8, which verses read, "For there are three that testify: the Spirit and the water and the blood; and the three are in agreement." So the words rendered "[Jesus Christ] came [into the world] by water and blood" and "[Jesus Christ came] in the water and in the blood" in 1 Jn 5:6, and the following from 1 Jn 5:7, "[the water, the blood and the Spirit] testify [of Jesus Christ]" having come into the world have in view the means of Jesus Christ's having come into the world in the sense of how His coming was revealed to the world according to Scripture; and the purpose of His coming into the world - defining Who He is relative to that purpose according to Scripture.
Since Jesus
Christ's purpose for coming into the world in His Humanity as established
in Scripture was to be a propitiation for the sins of all mankind, then
this implies that His capacity, His essence must be both Diety and
Humanity according to Scripture, (ref. 1 Jn 2:2; Isa 9:6-7
.,
Isa 52:10-53:12 ).
And although Scripture indicates that He came into the world in the form
of God and Man - His Humanity having been added to His Diety, (ref. Phil
2:6-8; Jn 1:1-14); the fact of His Humanity coming into the world via a
supernatural birth by the Holy Spirit via a woman, (Isa 11:2; Mt 1:18; Lk
1:30-35), is not in view in 1 Jn 5:6-8 by the word rendered "water."
For the word rendered "water" does not refer in Scripture to
physical birth, nor does it identify Who Jesus Christ is at His Humanity's
physical birth, as some contend by referring to John chapter 3. For John
chapter 3 and Ezekiel 36:25-27 refer to the spiritual birth of individuals
by the Holy Spirit who have already been physically born, not to the
physical human birth by literal water as the baby comes out of the womb
.
Although there were public announcements about and in the presence of
Jesus Christ in His infancy such as being the salvation of God prepared in
the presence of all peoples, (Lk 2:30-31); and speaking of Jesus to all
those who were looking for the redemption of Jerusalem, (Lk 2:38) when He
was circumcised at 8 days old in the Temple - an event that would not have
water as a symbolic benchmark; the announcement of His having come into
the world for the propitiation of the sins of the whole word when the word
"water" was the benchmark for that event occurred when Jesus
Christ was water baptized by John the Baptist. For John said, "Behold,
the Lamb of God Who takes away the sin of the world," (Jn 1:29; cf. 1
Jn 2:2).
Furthermore, the words "the water and the blood" in 1 Jn 5:6-8 do not refer to that which came out of Jesus Christ at His crucifixion when the Roman guard pierced Him with a spear, (ref. Jn 19:34), in order to serve as an announcement of Jesus having come into the world and Who He is. For there were numerous individuals who died by crucifixion who died in the same manner and were pierced with a Roman spear to insure that they were dead. Nor do the ordinances / sacraments of water baptism, Lord's Supper, or any rite of the water of purification uniquely define Jesus' having come into the world and Who He is. For these are a memorial for the church - the members of the body of Christ, not a means by which Christ Himself came into the world. They refer to the believer's identification with Jesus Christ as Savior, and are not specifically about His having come into the world or Who He is.
But the word
rendered "water" in 1 Jn 5:6-8 does refer to
Jesus Christ's water baptism by John the Baptist, (Mt 3:13-17; Mk 1:9-11;
Lk 3:21-23). For Jesus Christ's water baptism uniquely announced His
coming, identified Who He is, inaugurated the beginning of His earthly
ministry, and benchmarked His having come into the world. John the Baptist
declared at his baptism of Jesus, "Behold, the Lamb of God Who takes
away the sin of the world!" (Jn 1:29; cf. 1 Jn 2:2). And John said
that he baptized Jesus "so that He might be manifested to Israel,"
(Jn 1:31; cf. Isa 9:6-7), in the sense of Jesus Christ being the Promised
Messiah Who would take away sins and rule the earth forever, (Jn 1:31; cf.
Isa 9:6-7 .,
Isa 52:10-53:12 ).
Jesus Himself testified that His water baptism by John the Baptist was "to
fulfill all righteousness," referring to the work of God to provide a
propitiation unto righteousness for the sins of mankind, (cf. Mt 3:15; Jn
4:34). It was at the water baptism of Jesus Christ by John the Baptist
that was the first historical announcement and identification of the
coming of the Humanity of Jesus Christ for this purpose as recorded in
Scripture that was clearly associated with actual water that symbolized
His purpose. It indicated symbolically that He had come into the world to
be a propitiation for the sins of the whole world, (cf. 1 Jn 2:2) - to
fulfill all righteousness. These declarations about the coming of Jesus
indicated that He is both God and Man.
(Jn 1:29 NASB) '''The next day he [John the Baptist, v. 28] saw Jesus coming to him and said, "Behold, the Lamb of God Who takes away the sin of the world!
(Jn 1:30 NASB) This is He on behalf of Whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me.'
(Jn 1:31 NASB) I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water."
[In order for
Jesus to be manifested to
Israel, He must have the capacity of God in order to be the promised
Messiah of Israel, (Jn 1:31; cf. Isa 9:6-7 ,
Isa 52:10-53:12 );
and his declaration of Jesus being the Son of God also indicates that He
is God
.and Man]
(Jn 1:32 NASB, cf. Mt 3:16; Mk 1:10; Lk 3:22) John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.
(Jn 1:33 NASB) I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.'
(Jn 1:34 NASB) I myself have seen, and have testified that this is the Son of God. ' " '''
[John the baptist, Gospel writers Matthew, Mark, Luke and John testified to what appears in Jn 1:32, (cf. Mt 3:16; Mk 1:10; Lk 3:22), "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him," in the sense of the Spirit of God indwelling the Humanity of Jesus Christ. And It was at that time that Jesus Christ in His Humanity received the Holy Spirit to indwell His Human spirit from above to empower Him in His mission that identified His having come into the world and Who He is - the Son of God both God and Man according to Scripture, (Isa 61:1-2; Lk 4:1, 14-21; Acts 10:38-39; Jn 3:34; 1 Pet 3:18).
Note that this is not when the Word, Who is God, added to Himself Humanity, (ref. Jn 1:14), as some contend. For that occurred at Jesus' conception within the womb of His mother, (refs. Mt 1:18, Lk 1:30-35)]
ii) [Lk 3:21-22; cf. Mt 3:13-17; Mk 9:1-12]:
(Lk 3:21 NASB) "Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened,
(Lk 3:22 NASB) and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, 'You are My beloved Son, in You I am well-pleased.' "
[Notice that God the Father addresses Jesus - with the Humanity of Jesus in view - "You are My beloved Son, in You I am well pleased" - in the sense of Jesus being the Christ, the Son of God declaring Christ's Deity as well. So God the Father is testifying as to Who Jesus Christ is as well. Other passages corroborate this as the Son of God testifying to Himself as Deity]
(1 Jn 5:6 NASB) This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth." =
Since Jesus
Christ's purpose for coming into the world in His Humanity as established
in Scripture was to be a propitiation for the sins of all mankind, then
this implies that His capacity, His essence must be both Diety and
Humanity according to Scripture, (ref. 1 Jn 2:2; Isa 9:6-7
.,
Isa 52:10-53:12 ).
And although Scripture indicates that He came into the world in the form
of God and Man - His Humanity having been added to His Diety, (ref. Phil
2:6-8; Jn 1:1-14); the fact of His Humanity coming into the world via a
supernatural birth by the Holy Spirit via a woman, (Isa 11:2; Mt 1:18; Lk
1:30-35), is not in view in 1 Jn 5:6-8 by the word rendered "blood,"
since this word with reference to Jesus Christ only refers to His death in
Scripture when it relates to Him.
So since 1 Jn 5:6a & b also stipulates, "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood" in the sense of His Personal and actual sacrifice on the cross as a propitiation for the sins of all mankind which sacrifice included the shedding of His blood; all of which uniquely identifies His having come into the world and Who He is by what He did at the end of His earthly ministry, (cf. Jn chapter 19, Mt 27:33-56; Mk 15:22-41; Lk 23:33-39).
(Heb 9:11 NASB) "But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation;
(Heb 9:12 NASB) and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.
(Heb 9:13 NASB) For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
(Heb 9:14 NASB) how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
(Heb 9:22 NASB) And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness."
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
(1 Jn 5:6 NASB) This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth." =
Author John is evidently refuting in 1 Jn 5:6 a & b, those in his time and those of other times who contend that Jesus was merely a man and that the Son of God, the Christ - His Essence / His Diety - descended upon him at His baptism by John the Baptist and left Him to die on the cross by Himself, despite the fact that Scripture indicates that it was the Spirit that descended as a dove out of heaven and remained upon Him, and not the Essence / the Diety of Christ, (Jn 1:32; Mt 3:16; Mk 1:10; Lk 3:22). It was the Christ, the Son of God, Who in Essence is God Who added Humanity to Himself via conception by the Holy Spirit within a woman; and not something that occurred when He was water baptized by John. For in Phil 2:5-8, Jn 1:14, Mt 1:18 and Lk 1:30-35 it is evident that the Word, the Son of God set aside the expression of His Diety to become flesh in the sense of permanently adding to Himself perfect Humanity as an eternal part of His Essence as God through conception by the Holy Spirit and physical birth, a supernatural birth; which Humanity was not to be left behind at the cross, as some contend:
****** EXCERPT - PHILIPPIANS CHAPTER 2 ******
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
(Phil 2:6 NASB) "Who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
(Phil 2:6 Greek) "hos ....en .........morphE ....Theou .huparchOn
............................"Who ..in ..........form ..........of God subsisted
ouch harpagmon hEgEsato ...to
not ...robbery ......esteemed it.the
einai isa ....TheO
to be equal with God
The word rendered "Who" in Phil 2:6 above refers to Christ Jesus, (v. 5). The name Christ Jesus in Phil 2:5 stresses the title "Christ"- referring to the Son of God Who is God, Almighty, Eternal, Holy - and Immutable, (cf. Jn 1:1-3; Ps 102:25-27; Mal 3:6). And it was Christ Jesus Who freely, voluntarily and graciously emptied Himself in the sense of voluntarily setting aside / deferring His expression as God through the Humanity He added to Himself in the form and expression of Perfect Humanity, (Phil 2:7; cf. Jn 1:14). So He exclusively expressed His Humanity during His Humanity's ministry on earth from the conception / birth of His Humanity, (Mt 1:18, Lk 1:30-35), until His Humanity's death on the cross, (Phil 2:8) - with the exception of His transfiguration, (Mt 17:2-9). The Perfect Humanity of Christ is referred to by the name "Jesus," (Jn 1:25-34). And when the Christ, the Son of God, took upon Himself the form and expression of Perfect Humanity, He did it in order to pay the penalty for the sins of the whole world, (Phil 2:8; cf. 1 Jn 2:1-2). Only the form and expression of Christ Jesus' Humanity could have participated in His sacrifice for the sins of the whole world. For God's Holiness cannot be tainted with the guilt of humanity, (Refs. Ex 15:11; Lev 11:44; 19:2; Ps 18:30; 92:15; 22:3; Lk 18:19; 1 Jn 1:5); nor can Christ Jesus' Essence as God die or change in any way, because God is immutable, (Ps 102:25-27; Mal 3:6).
(1 Jn 1:5 NKJV) "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness [no sin] at all."
The Greek word "huparchon" in Phil 2:6 above is rendered "being," (NKJV, KJV), "existed," (NASB), "subsisted" (CBL Interlinear). It is a present participle of the verb "huparcho" which denotes to be / to be in existence / to subsist. The participle form "huparchon" in Phil 2:6 designates an ongoing existence as God, especially because of the words rendered "equal /equality with God." This existence of God was ongoing previous to adding to Himself Humanity, and continuing as both God and Man afterwards forever - with no separation, even at His Humanity's death on the cross, (Isa 9:6-7). So the Greek phrase "hos en morphE theou huparchon" rendered "who being [or who existed / subsisted] in the form of God" refers to the continual existence of Christ Jesus as God - Almighty, Eternal, Immutable and Holy - an eternal existence that cannot cease or die for the sins of mankind or change in any way, as some contend, since God is immutable, (Ps 102:25-27; Mal 3:6).
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
(Phil 2:6 Greek) "hos ....en .........morphE ....Theou .huparchOn
............................"Who ..in ..........form ..........of God subsisted
ouch harpagmon hEgEsato ...to
not ...robbery ......esteemed it.the
einai isa ....TheO
to be equal with God
The Greek word "morphE" rendered "form" in Phil 2:6 in the Greek phrase "hos en morphE Theou huparchOn" rendered "Who being / existed / subsisted in the form of God" has no definite article. Since the word does not have the definite article, it therefore is stressing the essence / the quality of God which is in Christ Jesus. (Note that His addition to Himself of Perfect Humanity which will continue forever from its inception is in view in the next two verses, ref. Phil 2:7-8). Although the word "form" in English can refer to the internal and/or the external - even convey a superficial shell of a form of something, it cannot be restricted in Phil 2:6 to a superficial outer shell that can be discarded or a form of a god, as some contend. For the Greek word "morphE" in Phil 2:6 & 7 has a greater sense than that because of the words "equal / equality with God" in verse 6. So the internal and external quality of the nature of Christ Jesus as wholly equal to God is in view - Almighty, Eternal, Immutable and Holy God, (Ps 102:25-27; Mal 3:6).
Since the Greek word, "morphE" in Phil 2:6 indicates the internal and external nature - the Essence of Almighty, Eternal, Immutable, Holy God subsisting in Christ Jesus from eternity, then nothing in this passage teaches that Christ Jesus emptied Himself of either His divine nature or His divine attributes. Therefore the phrase "emptied Himself" in Phil 2:6 indicates that He emptied Himself in the sense of voluntarily setting aside / deferring His expression as God through the Humanity He added to Himself in the form and expression of Perfect Humanity, (Phil 2:7; cf. Jn 1:14). So He exclusively expressed His Humanity during His Humanity's ministry on earth from the conception / birth of His Humanity, (Mt 1:18, Lk 1:30-35), until His Humanity's death on the cross, (Phil 2:8) - with the exception of His transfiguration, (Mt 17:2-9). The Perfect Humanity of Christ is referred to by the name "Jesus," (Jn 1:25-34). And when the Christ, the Son of God, took upon Himself the form and expression of Perfect Humanity, He did it in order to pay the penalty for the sins of the whole world, (Phil 2:8; cf. 1 Jn 2:1-2). Only the form and expression of Christ Jesus' Humanity could have participated in His sacrifice for the sins of the whole world. For God's Holiness cannot be tainted with the guilt of humanity, (Refs. Ex 15:11; Lev 11:44; 19:2; Ps 18:30; 92:15; 22:3; Lk 18:19; 1 Jn 1:5); nor can Christ Jesus' Essence as God die or change in any way, because God is immutable, (Ps 102:25-27; Mal 3:6).
And when His Humanity died, His Human spirit and soul left His dead physical Human body - remaining with God until His Humanity was resurrected in a glorified body. At all times His divine attributes could have been exercised freely according to His will. Although there were preincarnate appearances of the Son of God in the past, (refs Gen 22:15-18; 31:11-13; Ex 1:25-28; 3:4; 16:9), there is nothing 'accidental' or separable, such as particular modes of manifestation which may have at one time been part of Christ Jesus' Eternal, Almighty, Immutable Essence as God and His existance as Perfect Humanity born of the Holy Spirit in woman, and then at another time separated from it, as some contend.
So in Phil 2:7, the phrase rendered, "[Christ Jesus] taking the form ["morphE"] of a bondservant," must have the same meaning of "morphE" in the expression "being [existed / subsisted] in the form ["morphE"] of God" in Phil 2:6 of a continual, eternal and inseparable existence. For the two phrases are directly antithetical, i.e., intended to be a parallel contrast to one another. So "[Christ Jesus] taking the form ["morphE"] of a bondservant" in Phil 2:7 indicates that His Humanity will persist forever from it's inception - the conception / birth of His Humanity, (Mt 1:18, Lk 1:30-35) until His Humanity's death on the cross, (Phil 2:8) - and even continue forever through His resurrection on into eternity - with no separation from His Diety, (Isa 9:6-7). When Christ Jesus took on the form of a bond servent - made in the likeness of men, He did not separate Himself from His Eternal form as God, but added to Himself the Perfect form of Humanity. Hence from that time on He subsists as both God and Man forever!
[Compare Mt 1:18, Lk 1:30-35]:
(Mt 1:18 NASB) "Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit."
(Lk 1:30 NASB) "The angel said to her, 'Do not be afraid, Mary; for you have found favor with God.
(Lk 1:31 NASB) And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus.
(Lk 1:32 NASB) He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David;
(Lk 1:33 NASB) and He will reign over the house of Jacob forever, and His kingdom will have no end.'
(Lk 1:34 NASB) Mary said to the angel, 'How can this be, since I am a virgin?'
(Lk 1:35 NASB) The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.' "
So the Holy Spirit caused a woman to be with child to give birth to a Human Son she named Jesus Who is the Son of God, the Christ - implying a permanent existence of the Christ / the Son of God and Jesus together forever - the GodMan - never to come apart, as some contend!
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
(Phil 2:6 Greek) "hos ....en .........morphE ....Theou .huparchOn
............................"Who ..in ..........form ..........of God subsisted
ouch harpagmon hEgEsato ...to
not ...robbery ......esteemed it.the
einai isa ....TheO
to be equal with God
The Greek word "harpagmon" rendered "robbery" in the context of Phil 2:6 NKJV and KJV refers to a treasure which Christ Jesus did not think it robbery to hold onto. It is in a noun form which can have one of two basic meanings within the context of Phil 2:6:
An active meaning = Christ Jesus did not think it robbery in the sense of His taking something that doesn't belong to Him - taking possession of His being equal with God,
and
a passive meaning = Christ Jesus did not think it robbery in the sense of His having what He rightfully possesses but which is robbed from him - His equality with God, being God Himself.
So in Phil 2:6, the phrase underlined and italicized and rendered in the NKJV & KJV, "Who, being / existed / subsisted in [the] form of God, did not consider it robbery to be equal with God," indicates that in eternity past Christ Jesus always subsisted / existed as equal to God, hence He is God. So He could not be in an active position of robbing something He already possessed as an immutable, eternal possession - that of being God. His Essence as God cannot be taken away, because God is immutable and cannot lose His essence in any way, (Ps 102:25-27; Mal 3:6). Rather, the passive meaning of "harpagmon" must apply: that of Christ Jesus not thinking it robbery of having the expression of His Diety taken away - compare Phil 2:6 NASB: "Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped," i.e., held on to in the sense of deferring it freely, voluntarily and graciously Himself in order to exclusively express His Humanity during His Humanity's ministry on earth until His Humanity's death on the cross for the sins of all mankind, (1 Jn 2:2). Thereafter, His Humanity will continue for the rest of eternity as an inseparable part of the essence of God, (Isa 9:6-7).
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
(Phil 2:7 NASB) "but emptied Himself, taking the form of a bondservant, and being made in the likeness of men."
"and being made in the likeness of men" =
"being made" ="genomenos" = [Lit.] "having become"
"in [the] likeness of men" = "en homoiOmati anthropon" = the external form of man
(Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
"And being found in appearance as [a] man. =
"kai .schemati euretheis ................os ..........anthropos.."
"and in figure having been found as [of a] man "
"schemati" = dative, singular, neuter, nominative of "schema" meaning fashion, form, external show = the outward form of man
Phil 2:8a states that Christ Jesus took on the outward form (= "schemati") of man - the external appearance. It says the same thing in Phil 2:7c with the word "homoiOmati" = external form, shape, figure: He came / was made in the outward appearance, the outward form of man, but without a sin nature. He did not have the internal contaminated form of man. Internally His Humanity was Perfect, (ref. 2 Cor 5:21; Ro 3:24-26; Heb 1:1-3; 4:15; 7:24-26), having been conceived by the Holy Spirit, (ref. Mt 1:18, Lk 1:30-35).
****** EXCERPT FROM JOHN CHAPTER ONE ******
(Jn 1:1 YLT) "In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:2 YLT) He [lit., This One] was in [the] beginning with God; (Jn 1:3 NAS) All things came into being through Him, and apart from Him nothing came into being that has come into being. (Jn 1:4 NAS) In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it. (Jn 1:6 YLT) There came [into being, (cf. NASB)] a man - having been sent from God - whose name is John. (Jn 1:7 NKJV) This man came for a witness, to bear witness of the Light, that all through Him [the Light of men, the Life, the Word, (Jn 1:1-4)] might believe, (Jn 1:8 YLT) that one was not the Light, but - that he might testify about the Light. (Jn 1:9 NIV) The true Light that gives light to every man was coming into the world; (Jn 1:10 YLT) in the world He was, and the world through Him was made, and the world did not know Him: (Jn 1:11 NKJV) He came to His own [neuter, plural, i.e., He came to all things of His own, being Creator = all things of the world, both inanimate and animate, including mankind], and His own [mascline, plural = those animate objects who have the capacity to receive (i.e., believe in) Him, i.e., His own particular people, specifically the people of Israel] did not receive Him. (Jn 1:12 YLT) But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]. (Jn 1:14 NKJV) And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the [One and only from] the Father, full of grace and truth." =
(Jn 1:14 Greek) "Kai .hO Logos sarx .egeneto kai .eskenOsen ..en .........hEmin
............................"And the Word flesh became and tabernacled among .us
"sarx" = flesh, human, mortal nature, physical life.
kai .etheasametha tEn doxan autou doxan .hOs monogenous ........para .patros"
and we beheld ......the .glory ..His ....glory ..as ....of a one and only with. Father"
"para" = beside, by, with, at, from
pleres charitos .kai .alEtheias."
full
....of grace .and
truth."
[The Greek verb rendered "became"] "egeneto" is the aorist tense form of the Greek infinitive verb, ginomai, which means, in the context of Jn 1:14, to come into being, or to become. So it is best rendered "[The Word] became [flesh]"... Note that the Greek word "sarx" which literally means "flesh," is not referring to "sinful flesh in the Greek phrase "kao hO Logos sarx egeneto" rendered "and the Word became flesh" in the NKJV. It refers to perfect sinless Humanity, (as was originally created by the Word, {Jn 1:3}), becoming an essence of the Word because of Who He is: perfect, sinless, eternal, Creator, God, the Life, the Light of men. This implies that the Word, did not previously have a permanent essence of Humanity. Furthermore, the absence of the definite article with "sarx" stresses the quality of Humanity to be added to the Word as opposed to being changed/transformed from Creator, eternal God to finite, created man. So the Word becoming flesh is not the same as a caterpillar becoming, i.e., being transformed into a butterfly where it no longer is a caterpillar. Since God is eternal, and the Word is God, then the Word cannot cease to exist as God. So the verb form "egeneto" conveys the concept that the Word became flesh in the sense of newly adding the quality of Humanity to Himself. For example, just as an individual can become a police officer as an additionalexpression of his being without losing being a civilian wherein sometimes he expresses himself as a civilian (off duty) and at other times as an officer of the Law (on duty); so the Word became flesh (Human), as an additional expression of His being without losing being eternal, uncreated, preexistent God wherein at times He chooses to express Himself in His finite Humanity and at other times as eternal, uncreated, preexistent God.
****** END OF EXCERPT FROM JOHN CHAPTER ONE ******
****** EXCERPT - PHILIPPIANS CHAPTER 2, (CONT.) ******
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
The phrase rendered "but emptied Himself" in Phil 2:7 indicates that Christ Jesus emptied Himself - made Himself of no reputation - taking on "the form of a bondservant and being made in the likeness of men." Whereupon Phil 2:8 gives further answer to the question of what Christ Jesus emptied Himself into and why:
(Phil 2:8 NKJV) "And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross."
Since the part of Christ Jesus' Essence which is equal to God, (ref. Phil 2:6; Jn 1:1) is immutable - He cannot change, (Ps 102:25-27; Mal 3:6); then He could not have emptied Himself of His Divine Attributes - His Divine Essence. But He did empty Himself in the sense of voluntarily setting aside / deferring His expression as God through the Perfect Humanity He added to Himself, (Phil 2:7; cf. Jn 1:14). So He exclusively expressed His Humanity throughout His Humanity's ministry on earth from the conception / birth of His Humanity, (Mt 1:18, Lk 1:30-35), until His Humanity's death on the cross, (Phil 2:8) - with the exception of His transfiguration, (Mt 17:2-9). The Perfect Humanity of Christ is referred to by the name "Jesus," (Jn 1:25-34). And when the Christ, the Son of God, took upon Himself Perfect Humanity, He did it in order to pay the penalty for the sins of the whole world operating exclusively through that Humanity, (Phil 2:8; cf. 1 Jn 2:1-2).
Even when Christ Jesus in His Humanity performed miracles, He did them via the power of the indwelling Holy Spirit within His Human spirit, and not through the power of His Diety, (Isa 61:1-2; Lk 4:1, 14-19; Acts 10:38-39; Jn 3:34; 1 Pet 3:18). The indwelling Holy Spirit was received from above by Christ Jesus as visualized as a dove when He was baptized by John the Baptist, (refs. Mt 3:16; Mk 1:9; Lk 3:21; Jn 1:32).
Although God appeared in preincarnate appearances as the Angel of the LORD - Gen 16:7-16; 18:1-33; Judges 6:11-40; 13:3-25; Zech 3:1-2; 2 Kgs 19:35; Joshua 5:14; Christ Jesus' appearance in His Humanity as Jesus of Nazareth began from the conception / birth of His Humanity to be continued as part of His essence even unto His Humanity's death and resurrection into a glorified Human body. And His Humanity will continue, forever part of the Christ, the Son of God - both God and Man:
(Isa 9:6 NASB) "For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.
(Isa 9:7 NASB) There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this."
Just as it is plausible to state that a human ruler might empty himself of his ruling power in the sense of deferring the exercise of his ruling power to humble himself in order to take on the form, likeness, appearance and expression - a disguise as a servant - a common man, making himself of no reputation, in order to accomplish one thing or another such as what Israel's king Saul did in order to find out what the Philistines were about to do, (ref. 1 Sam 8:1-25); and Josiah's disguising himself in order to conduct war, (2 Chr 35:20-27); so all the more it is plausible with Christ Jesus to empty Himself of the expression of His Diety to exclusively express Himself in His Humanity in order to endure the punishment for the sins of the whole world to propitiate humanity and give man an opportunity to be saved by grace through a moment of faith alone in His propitiation alone, (Phil 3:8-11; 1 Jn 5:1; Eph 2:8-9).
Only the form and expression of Christ Jesus' Humanity could have participated in His sacrifice for the sins of the whole world. For God's Holiness cannot be tainted with the guilt of humanity, (Refs. Ex 15:11; Lev 11:44; 19:2; Ps 18:30; 92:15; 22:3; Lk 18:19; 1 Jn 1:5); nor can Christ Jesus' Essence as God die or change in any way, because God is immutable, (Ps 102:25-27; Mal 3:6).
Christ Jesus' Diety remained and will always remain Diety - immutable, without change, (Ps 102:25-27; Mal 3:6). For God not only created the universe, He sustains it by the very power of His being. If God were to die, the universe would pass out of existence, because nothing can exist apart from the sustaining power of God. Hence God could not have perished on the cross:
(Col 1:15 NASB) "He [Jesus Christ, the Son of God, vv. 13-14] is the image of the invisible God, the firstborn of all creation.
(Col 1:16 NASB) For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities - all things have been created through Him and for Him.
(Col 1:17 NASB) He is before all things, and in Him all things hold together."
(Phil 2:5 NKJV) "Let this mind be in you which was also in Christ Jesus, (Phil 2:6 NKJV) Who, being in [the] form of God, did not consider it robbery to be equal with God, (Phil 2:6 NASB) Who, although He existed [subsisted] in [the] form of God, did not regard equality with God a thing to be grasped, (Phil 2:6 KJV) Who, being in [the] form of God, thought it not robbery to be equal with God, (Phil 2:7 NKJV) but made Himself of no reputation, taking the form of a bondservant, [and] coming in the likeness of men. (Phil 2:7 NASB) but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. (Phil 2:8 NKJV) And being found in appearance as [a] man, He humbled Himself and became obedient to [the point of] death, even the death of the cross." =
Christ Jesus in His Humanity was forsaken by God in the sense of having a broken spiritual connection with God - in His Humanity for three hours before His Humanity died on the cross. When He was forsaken - it was His mentality: His Soul, His Human spirit that was completely out of fellowship with God during which time He paid for the sins of the whole world, (1 Jn 2:2). So Christ Jesus in His Humanity endured the punishment for the sins of the whole world for all of eternity compressed into 3 hours while on the cross, (Mt 27:45-46; Mk 15:33-34; Lk 23:44-46). Further explanation of how this was accomplished by the Almighty Creator God through the Humanity of Christ Jesus is not provided in Scripture.
Since Christ Jesus is God and Man, His Diety could not die. So the many prophecies and accounts in Scripture of Christ Jesus dying on the cross can only have His Humanity in view - His Human Body, Human Soul and Human spirit, (refs., Isa 53:5-11; Ro 5:6-9, 18-19; 1 Jn 2:1-2). This corroborates that He set aside the expression of His Diety throughout His Humanity's ministry on earth culminating in His propitiatory sacrifice for the sins of all mankind.
So when Christ Jesus in His Humanity died spiritually - His Humanity was separated from fellowship with God - God the Father, God the Son, and God the Holy Spirit. Then just before He physically died, His Human soul and Human spirit were spiritually restored to fellowship with God - which occurred when He committed His Human spirit to the Father just before His Human body would physically die. Notice that He continued to set aside the expression of His Diety throughout the entire time on the cross even while suffering for the sins of the whole world.
And then His Humanity died physically upon the cross. His physical body ceased to function. It became inactive as does any human physical body that dies, not non-existent as some contend. After physically dying, His Human soul and spirit continued to function outside of His physical body as happens to all humans when they physically die. And His Human soul and Human spirit like those human souls and spirits who are children of God, born of God, continued to be present with God, in fellowship with Him. As it is with all those who are children of God, born of God; so it is with the Firstborn of all creation, (ref. Ro 8:29; 2 Cor 5:1-8).
(Mt 27:46 NASB) "About the ninth hour Jesus cried out with a loud voice, saying, 'Eli, Eli, Lama Sabachthani?' that is, 'My God, My God, why have You forsaken Me?'
(Mt 27:47 NASB) And some of those who were standing there, when they heard it, began saying, 'This man is calling for Elijah.'
(Mt 27:48 NASB) Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a Drink.
(Mt 27:49 NASB) But the rest of them said, 'Let us see whether Elijah will come to save Him.'
(Mt 27:50 NASB) And Jesus cried out again with a loud voice, and yielded up His [Human] spirit."
(Lk 23:44 NASB) "It was now about the sixth hour, and darkness fell over the whole land until the ninth hour,
(Lk 23:45 NASB) because the sun was obscured; and the veil of the temple was torn in two.
(Lk 23:46 NASB) And Jesus, crying out with a loud voice, said, 'Father, into Your hands I commit My spirit.' Having said this, He breathed His last."
(Mk 15:33 NASB) "When the sixth hour came, darkness fell over the whole land until the ninth hour.
(Mk 15:34 NASB) At the ninth hour Jesus cried out with a loud voice, 'Eloi, Eloi, lama sabachthani?' which is translated, 'My God, My God, why have You forsaken Me?'
(Mk 15:35 NASB) When some of the bystanders heard it, they began saying, 'Behold, He is calling for Elijah.'
(Mk 15:36 NASB) Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a Drink, saying, 'Let us see whether Elijah will come to take Him down.'
(Mk 15:37 NASB) And Jesus uttered a loud cry, and breathed His last."
Then Christ Jesus' Human body was resurrected from the dead together with His Human soul and Human spirit by God into a glorified, eternal Human Body forever a part of the Essence of the Son of God, Who is God:
(Rev 1:13 NASB) "and in the middle of the lampstands I [John v. 9)] saw one like [the] son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash.
(Rev 1:14 NASB) His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire.
(Rev 1:15 NASB) His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters.
(Rev 1:16 NASB) In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
(Rev 1:17 NASB) When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, "Do not be afraid; I am the first and the last,
(Rev 1:18 NASB) and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades."
(Phil 3:20 NASB) "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
(Phil 3:21 NASB) who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself."
(Mt 17:1 NASB) "Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves.
(Mt 17:2 NASB) And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.
(Mt 17:5 NASB) While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, 'This is My beloved Son, with whom I am well-pleased; listen to Him!'
(Mt 17:9 NASB) As they were coming down from the mountain, Jesus commanded them, saying, 'Tell the vision to no one until the Son of Man has risen from the dead.' "
Christ Jesus' Humanity is most often on display in Scripture, as opposed to His Diety, although both exist at the same time within Him. Many of the passages which refer to the Humanity of Jesus Christ are used by objectors to refute the doctrine of the Trinity. These objectors maintain that since these particular passages prove out our Lord's Humanity then His Diety is disproved. This is illogical reasoning. Consider that a man's personality as he conducts himself at work is expressed in one manner which one might falsely conclude was the only manner in which he expressed himself. But when that man is at home with his family, he might conduct himself in yet a different manner.
Just as visible light is a composite made up of 7 basic colors: red, orange, yellow, green, blue, indigo and violet; and if only one of the colors was visible from a particular point, (as our Lord's Humanity was at times), this would not indicate that the other colors did not exist and could be visible at other times. An example of Christ Jesus being referred to in His Humanity is when He was baptized by John the Baptist (Mt 3:16; Mk 1:9; Lk 3:21; Jn 1:32). These passages refer to the time when God the Holy Spirit indwelt the Human spirit of Christ Jesus, visible as a dove to author John; and not when the Son of God temporarily occupied a solely human Jesus, as some contend. For the Son of God, the Christ added to Himself Humanity which Humanity was conceived by the Holy Spirit and born of a woman, (Mt 1:18, Lk 1:30-35 - evidently a permanent, inseparable addition to His Diety), until His Humanity's death on the cross, (Phil 2:8) - with the exception of His transfiguration, (Mt 17:2-9).
God, being omnipresent, (Ps 139:1-24), means that not only is He present everywhere in the universe, (Job 9:1-35; Ps 29:1-11); and at every point in the universe all of His Attributes are present at infinitely full capacity. God's powers and attributes, in other words, being absolutely infinite cannot be diluted because they are spread out in omnipresence over every single point in the universe. Therefore it is not beyond the capacity of God to become a man / add Humanity to His Essence, (Jn 1:1-14), and have His full capacity in all of His attributes and powers within that single man as God, yet exercise only the powers of His Humanity in His Humanity. Recall that since God gave dominion over the earth to man who lost it to Satan, (Gen 1:28 & Acts 26:18); then God's purpose in adding Humanity to Himself was to live the life of a Perfect Man and thereby be justified as a Man, not God, in paying the penalty for the sins of the whole world, (2 Cor 5:21; 1 Jn 2:2) - thus reconciling Humanity to God by each individual expressing a moment of faith alone in Christ alone as Savior, (Ro 5:1-11).
****** END OF EXCERPT - PHILIPPIANS CHAPTER 2 ******
(1 Jn 5:6 NASB) "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth." =
The last phrase of 1 Jn 5:6, "[And] it is the Spirit Who testifies, because the Spirit is the truth" with the verb rendered "testifies" in the present tense convey that it is God alone, (with the Spirit of God in view in 1 Jn 5:6), Who has always been and continues to be the only source of truth about Who Jesus Christ is, (cf. 1 Jn 5:9); albeit the conveyance of truth about the Son of God has largely been through the God inspired human authors of the Scriptural record of Jesus Christ, the Son of God; the God inspired Apostles and prophets such as John the Baptist, (refs. Mt 3:13-17; Mk 1:9-12; Lk 3:21-22; Jn 1:15-34). Thereafter the truth about Jesus Christ has been conveyed by children of God, born of God who have learned the truths of Scripture through the leading of the Holy Spirit, (1 Jn 2:27; Jn 14:26; 15:26; 16:7-15).
Author John is emphasizing that the Spirit of God in 1 Jn 5:6 is the sole source of the truth about Jesus Christ in order to refute those who contradict the testimony of Scripture, the Apostles and prophets and the testimony of children of God, born of God. Those being refuted are those who deny the Diety of Christ and who question the sufficiency of Jesus Christ's propitiation for the sins of all mankind to provide salvation unto eternal life through a moment of faith alone in Christ alone. For it is they who contend that Jesus was merely a man and that the Son of God, the Christ descended upon Him at His baptism and left Him to die on the cross by Himself.
Hence the first
part of the message of 1 Jn 5:6, (1 Jn 5:6a & b), "This is the
One Who came by water and blood, Jesus Christ; not [in] the water only,
but [in] the water and [in] the blood" indicates that it is through
the actions and words of John the Baptist at Jesus Christ's water
baptism**** which uniquely symbolized and uniquely inaugurated His mission
to be identified with the sins of all mankind in order to become the
propitiation by the shedding of His blood for the sins of
all mankind - [ 
.of
1 Jn 5:6a & b].
**** Note that it was at that time that Jesus Christ in His Humanity received the Holy Spirit to indwell His Human spirit from above to empower Him in His mission through the exercise of His Humanity, (Isa 61:1-2; Lk 4:1, 14-19; Acts 10:38-39; Jn 3:34; 1 Pet 3:18). This was reported in Scripture as visualized as a dove when He was water baptized by John the Baptist.
According to the Scriptural principle of verification of truth, John has affirmed that 'the Spirit' is reliable, not only because of the reliability of Scripture that testifies that His nature is Absolute Truth, (ref. Ps 25:10; 31:5; 89:14; 117:2; Jn 8:26; 17:17; Titus 1:2; Rev 15:3); but also because His testimony follows the biblical law of verification which requires two or three credible witnesses. This principle appears in various places in Scripture, for example in Matthew 18:16, 'By the mouth of two or three witnesses every word will be established' (cf. Deuteronomy 17:6; 19:15; John 8:17-18). Of particular interest for the present text is John 5:31-40 where the three credible witnesses are: (1) John the Baptist (verses 33-35), (2) Jesus' words (verse 36), and (3) the Father through the Scriptures (verses 37-39).
(Jn 5:31 NKJV) If I [Jesus, (v. 19)] bear witness of Myself, My witness is not true.
(Jn 5:32 NKJV) There is another who bears witness of Me, and I know [lit., have known] that the witness which he witnesses of Me is true.
(Jn 5:33 NKJV) You have sent [Jewish authorities] to John, [John the Baptist] and he has borne witness to the truth.
(Jn 5:34 NKJV) Yet I do not receive testimony from man, but I say these things that you may be saved.
(Jn 5:35 NKJV) He was the burning and shining lamp, and you were willing for a time to rejoice in his light.
(Jn 5:36 NKJV) But I have a greater witness than John's; for the works which the Father has given Me to finish - the very works that I do - bear witness of Me, that the Father has sent Me.
(Jn 5:37 NAS ) And the Father Who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form.
(Jn 5:38 NAS) You do not have His word abiding in you, for you do not believe Him Whom He sent.
(Jn 5:39 NAS) You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me;
(Jn 5:40 NAS) and you are unwilling to come to Me so that you may have life."
(1 Jn 5:6 NASB) "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth. (1 Jn 5:7 NASB) For there are three that testify: (1 Jn 5:8 NASB) the Spirit and the water and the blood; and the three are in agreement." =
1) [Manuscript evidence for 1 Jn 5:7b-8]:
WH, NU, Sinaiticus, A, B, Psi, Maj, syr, cop, arm, eth and it have "because there are three testifying. (v. 8) the Spirit and the water and the blood, and the three are for one [testimony]."
TR, *61, *629, 88(v.r.), 221(v.r.="variant reading"), 429(v.r.), 636(v.r.), 918, 2318, it(l,q), vg (mss), Speculum (Priscillian Fulgentius) have "because there are three testifying in heaven: the Father, the Word, and the Holy Spirit, and these three are one. (v. 8) And there are three that testify on earth: the Spirit and the water and the blood, and the three are for one [testimony]."
*61, 629 omit "and the three are for one [testimony].
John never wrote the following words: "in heaven, the Father, the Word, and the Holy Spirit: and these three are one. And there are three that bear witness in earth." This famous passage, called "the heavenly witness" or Comma Johaneum, came from a gloss on 5:8 which explained that the three elements (water, blood, and Spirit) symbolize the Trinity (the Father, the Word [Son], and the Spirit).
This gloss had a Latin origin (as did the one in 5:20 ...) The first time this passage appears in the longer form (with the heavenly witness) is in the treatise Liber Apologeticus, written by the Spanish heretic Priscillian (died ca. 385) or his follower, Bishop Instantius. Metzger said, 'apparently the gloss arose when the original passage was understood to symbolize the Trinity (through the mention of the three witnesses: the Spirit, the water, and the blood), an interpretation which may have been written first as a marginal note that afterwards found its way into the text" (TCGNT). The gloss showed up in the writings of Latin fathers in North Africa and Italy (as part of the text of the Epistle) from the fifth century onward, and it found its way into more and more copies of the Latin Vulgate. (The original translation of Jerome did not include it.) "The heavenly witnesses" passage has not been found in the text of any Greek manusript prior to the fourteenth century, and it was never cited by any Greek father. Many of the Greek manuscripts listed above (in support of the variant reading) do not even include the extra verbiage in the text but rather record these words as a "variant reading" (v.r.) in the margin.
Erasmus did not include "the heavenly witnesses" passage in the first two editions of his Greek New Testament, (1516, 1519). He was criticized for this by defenders of the Latin Vulgate. Erasmus, in reply, said that he would include it if he could see it in any one Greek manuscript. In turn, a manuscript (most likely the Monfort Manuscript, 61, of the sixteenth century) was especially fabricated to contain the passage and thereby fool Erasmus. Erasmus kept his promise; he included it in the third edition, (1522) where it remained also in his fourth and fifth editions (1527, 1535). From there it became incorportated into TR and was translated in the 1611 KJV. Since it already appeared in the Greek of the Complutension Polyglot Bible of Cardinal Ximenes (printed in 1514, but only published in 1522), after Erasmus adopted it subsequent editors of this general period tended to include it as well. Thus, it was found in Theodore Beza's 5th edition of the Greek New Testament (1598), which most probably was the Greek Testament used most by the translators of the KJV who put it into their first translation in 1611. (Cf. F.H.A. Scrivener, ed. The New Testament in the Original Greek according to the Text Followed by The Authorised Version together with the Variations Adopted in The Revised Version, New Ed., [Cambridge: at the University Press, 1894].) Note that later versions of the KJV "the heavenly witnesses" and thereby agree with the AV, NASB, HOLMAN, NIV). The YLT and NKJV have popularized this expanded passage as well, but nevertheless assign to it a footnote that indicates that the expansion is not well attested. For example, the NKJV translators included it in the text with the footnote: "Only four or five very late manuscrips contain these words in Greek.
[Hodges, op. cit., pp. 220-222]:
"The Greek manuscript evidence supporting the Johannine Comma is numerically small and late in date. As presented in Nestle-Aland (27th ed.), the Greek support consists of the following:
a. Have it in the text: manuscripts 61 (Montfortianus; 16th cenury); 629 (14th or 15th century); 918 (16th century); 2318 (18th century).
b. Have it as a variant reading: 88 (12th century [18th century variant]); 221 (10th century); 429 (16th century); 636 (15th century)."
(1 Jn 5:6 NASB) "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth. (1 Jn 5:7 NASB) For there are three that testify: (1 Jn 5:8 NASB) the Spirit and the water and the blood; and the three are in agreement." =
Without the words which stipulate the members of the Trinity which were evidently added to the original text, 1 Jn 5:6-8 reads: "This is the One Who came by water and blood, Jesus Christ; not [in] the water only, but [in] the water and [in] the blood. [And] it is the Spirit Who testifies, because the Spirit is the truth. For there are three that testify [to the truth of Who Jesus Christ is]: the Spirit and the water and the blood; and the three are in agreement." So 1 Jn 5:6-8 refers to two uniquely defining events in the life of Jesus Christ when He was manifested as God incarnate, the Son of God in human form. These two events are indicated in this passage by the words rendered "the water," and "the blood." Both events were testified to by the Spirit Who is the Source of all truth about Who Jesus Christ is. The Spirit of God made Who Jesus was evident at His water baptism ("the water") and His shed blood on the cross for the propitiation for the sins of all mankind ("the blood"). So the testimony of God the Holy Spirit and the two uniquely defining events indicated by the "water" and the "blood" are in agreement as to Who Jesus Christ is: the Son of God, both God and Man.
Note that the Holy Spirit's conveyance of the truth about the Son of God has largely been through the inspired human authors of the scriptural record of Jesus Christ, and the Apostles and the Prophets such as John the Baptist. Thereafter the truth about Jesus Christ has been conveyed by children of God, born of God who have learned the truths of Scripture through the leading of the Holy Spirit.
John has affirmed that 'the Spirit' is reliable - He is 'truth - and this is not just because the nature of God is Absolute Truth,' (ref. Ps 25:10; 31:5; 89:14; 117:2; Jn 8:26; 17:17; Titus 1:2; Rev 15:3); but also because His testimony follows the biblical law of verification which requires two or three credible witnesses, (ref., Mt 18:16; cf. Deuteronomy 17:6; 19:15; John 8:17-18). Of particular interest for the present text is John 5:31-40 where the three witnesses are: (1) John the Baptist (verses 33-35), (2) Jesus' words (verse 36), and (3) the Father through the Scriptures (verses 37-39).
In the text before us, the Spirit's truthful testimony is supported by testimony from the baptism of Jesus ('the water') and from His crucifixion ('the blood'). John is likely to be thinking here of the fact that these historical events stand fully authenticated in their own right and thus add two further witnesses to that of 'the Spirit.' It must be remembered that the epistle began with the claim that the truth 'concerning the word of Life' had been verified by the direct apostolic experience of seeing, hearing, gazing on, and touching the realities involved (1:1-2). Perhaps he refrains here from a direct appeal to this apostolic testimony precisely because he and his fellow apostles were far from being the only witnesses to these events. We must remember that this was early in the age of the church and many witnesses to the events of our Lord's life and death were still alive. Paul, in fact, once claimed as evidence for the resurrection of Jesus Christ the experience of 'over five hundred brethren at once,' of whom he could say 'the greater part remain to the present' (1 Cor 15:6).
There was thus
no reason to disbelieve the events surrounding the baptism and the death
of Jesus, since they were so firmly attested that they themselves could be
said to 'bear witness' along with 'the Spirit' and to be fully in accord
with Him: 'these three agree as one.' Behind John's words stands the fact
that at the baptism God spoke from heaven to declare, 'This is My
beloved Son, in Whom I am well pleased' (Mt 3:17). John the Baptist
personally 'bore witness' to this event and to its meaning (cf. John
1:32-34) as well. In addition, the crucifixion was foreseen by the
Scriptures (cf. John 13:18; 19:24, 28, 36, 37
)
and was attested by apostolic witnesses (John 19:35; 21:24), where one
should note the 'we know'). Thus 'the water' and 'the blood' are
fully attested in their own right, both by divine testimony and by
witnesses divinely called to do so.
What John is doing here is similar to what we do when we say that the resurrection of Jesus Christ is a witness to His Deity and to the completeness of His sacrificial work. We mean, of course, that the resurrection is so well authenticated that it counts as 'evidence.' Thus 'the Spirit, the water, and the blood' all 'agree' that the Person Who was baptized and crucified, Jesus Christ, is indeed 'the Son of God' (cf. verse 5). They bear concordant testimony to the single, individual identity of Jesus Christ."
Although the sacrament / rite of an individual believer's water baptism might represent Who Jesus Christ is when properly performed upon one who has trusted alone in Christ alone for eternal life, and the sacrament of the Lord's Supper as well; the context of 1 Jn 5 10 speaks of the unique water baptism of Jesus Christ Himself as His identification of the Lamb of God Who takes away the sins of the world and His shed blood on the cross as His actual payment for those sins, more than the individual's believer's own water baptism and celebration of the Lord's Supper as symbollic of his identification with Christ as His Savior. For the believers performance of these two sacraments are not as well testified to as Christ's water baptism and propitiation in His blood for sins by the Holy Spirit through the prophets and their accounts in Scripture.
(1 Jn 5:9 NASB) "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son."
1) Manuscript Evidence for 1 Jn 5:9
WH, Sinaiticus, A, B, 33, sa., bo., Lach, Treg, Alf, Word, Tisc have "for"
K, L, P, byz have "which"
No significant difference in meaning.
"If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son." =
The Greek phrase rendered "If we receive the testimony of men, the testimony of God is greater" contains the Greek word "ei" rendered "if" with the Greek verb in the indicative mood "lambanomen" rendered "we receive" which conveys the message, 'If - and it is true, i.e.,.since - we receive / accept as true the testimony of men in the sense of when it is adequately corroborated by two or three credible witnesses, (cf. 1 Jn 5:7-8; Dt 19:15), with the context at hand of the testimony by men of Who Jesus Christ is; so much the greater is the testimony of God Who is Absolute Truth. So verse 9 continues the context of verses 7 and 8: the testimony of Who Jesus is:
Verses 7 & 8:
1) the event of Jesus' water baptism, personified as a witness, as testified to by men, as recorded in Scripture and as inspired by the Spirit; and
2) the event of Jesus' shed blood on the cross for sins, personified as a witness, as testified to by men, as recorded in Scripture and as inspired by the Spirit; and
3) the witness of the Spirit in all of this through men and throughout Scripture - a testimony of three witnesses in agreement with one another about Who Jesus Christ is.
Whereupon verse 9 states that if - and it is true, i.e., since we receive the testimony of men as true relative in this context as to Who Jesus Christ is as conveyed by the three credible witnesses in verses 7 & 8; then the testimony of God about His Son is that much the greater, considering that God is Absolute Truth - the Source of all truth. And the specific testimony of God in view in verse 9 continues to be God's testimony concerning Who His Son is and the veracity of His propitiation for the sins of all mankind - the subject of verses 6-8.
Whereupon 1 Jn 5:9 also looks forward to verses 11 & 12 to provide further details of God's testimony about His Son, (verse 10 being a parenthetical observation relative to those who believe and those who do not believe in God's testimony about His Son). Verses 11 & 12 are as follows:
(1 Jn 5:11 NASB) "And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 Jn 5:12 NASB) He who has the Son has the life; he who does not have the Son of God does not have the life."
Note that the testimony of God about His Son in 1 Jn 5:11-12 is confirmed to be the words spoken by Jesus Himself in the hearing of the apostles which is attested to at the beginning of John's epistle:
(1 Jn 1:1 YLT) "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we did behold [in the sense of gazed intently upon], and our hands did handle, concerning the Word of ... Life -
(1 Jn 1:2 NASB) and [indeed] the Life was manifested, and we have seen and testify and proclaim to you the Eternal Life, which was with the Father and was manifested to us -
(1 Jn 1:3 NASB) what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ."
Since 1 Jn
1:1-3 and 1 Jn 5:5-12 testify to Jesus being the Son of God - a phrase
which implies that He is God ,
then Jesus' words are the words of God. The fact that Jesus is the Son of
God - that He is both God and Man - is corroborated by the historical
fulfillment of the many prophecies about Him in Scripture as inspired by
God the Holy Spirit, .
IN THE SENSE THAT HE RECEIVES THE GIFT OF ETERNAL LIFE WITHIN HIMSELF FOREVER; AND
(1 Jn 5:10 NASB) "The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son." =
1) [Manuscript evidence for 1 Jn 5:10]:
Sinaiticus, B, P, Psi, 0296, 1739(mg) have "the one not believing God" = Excellent Greek testimony.
A, 1739(vg), have "the one not believing the Son"
Many Coptic manuscripts have "the one not believing the Son of God."
The "one not believing God" is concluded to be the best testimony mainly because of the excellent Greek testimony. The other manuscripts are far less credible and tend to obscure the point that to believe in the Son of God is to believe in God, because the Son of God is God, (cf. 1 Jn 5:20).
In The Sense That He Receives The Gift Of Eternal Life Within Himself Forever; And:
(1 Jn 5:10 NASB) "The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son." =
In 1 Jn 5:10, author John paused parenthetically to remark that the one who believes in the Son of God - in the testimony that God has given concerning His Son, i.e., in His Son's propitiation for the sins of all mankind, (ref. 1 Jn 2:2), - has the testimony of God about His Son in himself:
in the sense that he receives the gift of eternal life within himself forever, (cf. 1 Jn 5:11-12); and
in the sense that he is able to understand within his mind - "that [he] may know" - that he has eternal life and may look forward to experiencing it fully when he dies, (cf. 1 Jn 5:13).
Note that some
versions such as a 1978 NIV have the phrase rendered "has the
testimony in his heart," in 1 Jn 5:10a; but it does not define a
special kind of faith
.nor is the word rendered "heart,"
present in the Greek.
So the person who expresses a moment of belief in the testimony of God about His Son "has the testimony [of God about His Son] in himself" forever. For the condition of having eternal life is absolutely secure as corroborated by the next three verses:
(1 Jn 5:11 NASB) "And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 Jn 5:12 NASB) He who has the Son has the life; he who does not have the Son of God does not have the life.
(1 Jn 5:13 KJV) These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God."
By contrast, the last phrase in 1 Jn 5:10, "the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son" conveys that anyone who does not believe God - in the sense of never having believed Him - has made God out to be a liar because he has not believed in the testimony that God has given concerning His Son. Rejection of the testimony of God concerning His Son cannot be excused on the basis of ignorance or incomprehension for those who are of accountable age. The evidence is too clear and too weighty. Rather it is deliberate unbelief, the character of which in the end impugns the very being and character of God. One either believes what God has said - especially about His Son, or he makes God out to be a liar - he impugns God's Absolute Veracity and remains under His eternal condemnation until he chooses to believe.
(1 Jn 5:10 NASB) "The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son." =
The Greek verbs in the phrases "ho pisteuOn" [lit., the believing [one]" and "ho mE pisteuOn" [lit., the not believing one] rendered "The one who believes" and "the one who does not believe," respectively are nominative participles with the definite article - verbs acting as nouns. The first phrase signifies that the one who is the believing one is born of God, (ref. 1 Jn 5:1). And he has began possessing eternal life at the first moment of belief in the Son of God, (1 Jn 5:10-13). And he continues to have eternal life forever because he can neither become unborn of God, nor lose eternal life because the duration of eternal life once possessed is eternal - even if the believing is interrupted by unbelief for any length of time! The second phrase, "the one who does not believe," signifies the one who is not the believing one, in the sense of never having believed. He has not yet begun possessing eternal life, and so continues to be destined to eternal condemnation, (cf. Jn 3:18), until he becomes the believing one, (if he ever chooses to believe in the Son of God).
Note that the
Greek construction of the nominative participle with the definite article
"ho pisteuOn" occurs in the following passages with the same
message of eternal life to the one who expresses a moment of faith alone
in the Son of God, Jesus Christ alone: 1 John 5:1; John 3:15-16; 11:27;
20:31; 8:24; 13:19;..-
especially 1 Jn 5:1a - the first part of the first verse in this passage
which is an integral part of the context that leads into and includes
verse 10:
(1 Jn 5:1 NASB) "Whoever believes [lit., whoever.is the believing one] that Jesus is the Christ [has been born] of God, and whoever loves [lit., whoever is the one who is loving] the Father [lit., the One Who gave birth to him] also loves the child [lit., the one having been born] of Him." =
The Greek phrase which begins 1 Jn 5:1, "Pas ho pisteuOn" rendered "Whoever believes" in the NASB literally begins with "whoever is" [Greek, "Pas"] followed by an articular participle "the believing one" (= the definite article rendered "the" [Greek, "ho"] plus a nominative participle verb form of the verb to believe, rendered "believing one" [Greek, "pisteuOn"]. Contrary to many who contend that the form of the verb to believe in 1 Jn 5:1 is a continuous present tense which conveys a contant state of believing, i.e., whoever keeps on believing and believing and believing that Jesus is the Christ in order to continue to be born of God; the nominative present participle with a definite article, "Pas ho pisteuOn" is a noun. It actually means 'Whoever is the believer', i.e., whoever exercises a single moment of believing alone that Jesus is the Christ to become the believer who thereby has become the born of God, child of God forever! He cannot become unborn / unchilded any more than the human child can become unchilded.
The Greek nominative participle verb, "ho pisteuon" in the context of 1 Jn 5:1 conveys a moment of believing - of faith - of trust = synonymous renderings of the same Greek word "pisteuO." This Greek verb in this context or parallel contexts may be rendered as acknowledge as true, accept or regard as true, have confidence in the truth of; have a mental / intellectual assent / persuasion as true, etc. - all meaning precisely the same thing when applied to the same context such as in 1 Jn 5:1.
The idea of
'believing in / on [Greek: eis] Jesus in 1 Jn
5:9-13; cf. Jn 3:15-16, 18; 6:29, 35, 40, 47 unto eternal life is
identical in force with the idea of 'believing that [Greek: hoti]
Jesus is the Christ" (1 John 5:1; John 11:27; 20:31; cf. 8:24;
13:19). Furthermore, there is nothing implied here or elsewhere in
Scripture about a special kind of believing, such as some contend is
necessary in order to secure / continue to secure eternal life, i.e.,
heart verses head belief ;
or a faith that results in obedience to God as opposed to a head belief /
mere intellectual assent; or believing in, on, in the name of as opposed
to believing, believing that .
On the other hand, not everything which people believe in is true. People
often truly believe in things which are not true. And despite their true
belief in such things which are actually not true, their faith will not
result in whatever those things may promise. For it is the content of what
one believes - how truthful and reliable the content is, not the duration
or the kind of belief one has in that content that matters with God in
accordance with Scripture relative to the reception of eternal life. In
the case of eternal life and the testimony of Scripture about this
subject, the information which one is to believe in is in fact true and
reliable on the basis of the non-contradictory testimony of God about His
Son throughout the 66 books of the Bible. The truthfulness and reliabilty
of receiving eternal life is corroborated by the fact that any of the
aforementioned Greek constructions and English renderings uniformly
express the means of receiving eternal life - without a single
contradiction - via a moment of faith alone in Jesus Christ alone in His
propitiation for the sins of all mankind ).
(1 Jn 5:9b NASB) "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son. (1 Jn 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. (1 Jn 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son. (1 Jn 5:12 NASB) He who has the Son has the life; he who does not have the Son of God does not have the life." =
In 1 Jn 5:9, it
states that since we receive the testimony of men when it is adequately
corroborated including 2 or 3 credible witnesses with a view to Who Jesus
Christ is; then the testimony of God about His Son is so much the greater,
considering that God is Absolute Truth. And this is the testimony of God
which is in view: it is concerning His Son and His propitiation for the
sins of all mankind,..
The second
phrase in 1 Jn 5:10 indicates that if one does not believe in it, one
makes God out to be a liar and one does not have God's testimony - the Son
of God unto eternal life in oneself
.
Whereupon verse
11 begins with "And the testimony [of God concerning His Son] is
this," followed by further details of what God's testimony about His
Son is: "God has given us eternal life," evidently in the sense
that it is a gift, not something one must work for; followed by, "and
this [eternal] life is in His Son," in the sense that the Son of God
is the Source of the gift of eternal life Who is evidently received
spiritually within one, (Jn 3:5-6
), by believing in the Son, i.e., believing that He is the Christ, the Son
of God, Who was given for the sins of the whole world as a propitiation
for mankind, (Jn 3:15-16; 1 Jn 5:1; 1 Jn 2:2, 2:25). Whereupon verse 12
concludes, "He who has the Son, has the [eternal] life," which
implies together with verse 10 that "the one who believes in the Son
of God," evidently for eternal life, "has the testimony
concerning God about His Son in himself," in the sense of having
received eternal life as an intrinsic part of himself forever. Since life
is an intrinsic part of an individual, then eternal life
is an eternal intrinsic part of the individual who receives it -
continuous and forever by definition .
Verse 12 then goes on to say, "and he who does not have the Son of
God does not have the [eternal] life," in the sense of never having
believed God / believed in His Son for eternal life up to that point in
time - and perhaps never will believe.
Author John continues to assert that eternal life is solely through faith in God's testimony about His Son, Jesus; refuting those who denied that Jesus is the Christ - the antichrists who denied both the Father and the Son - insisting that eternal life was not available through faith in Jesus Christ at all, hence making God out to be a liar:
(1 Jn 2:22 NASB) "Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son.
(1 Jn 2:23 NKJV) Whoever denies the Son does not have the Father either; he who acknowledges [in the sense of believes in] the Son has the Father also."
Note that author John is reaffirming what he wrote in his gospel - that since Jesus Christ alone is Eternal Life, then one who believes in Him, and Him alone - His propitiatory sacrifice for the sins of all mankind - one has eternal life, i.e., one has spiritually incorporated Jesus Christ within oneself - spiritually and forever! In no other way can eternal life be obtained.
(Jn 11:25 NASB) "Jesus said to her, 'I am the resurrection and the life; he who believes in Me will live even if he dies,
(Jn 11:26 NASB) and everyone who lives and believes in Me will never die. Do you believe this?' "
(Jn 14:6 NASB) "Jesus said to him, 'I am the way, and the truth, and the life; no one comes to the Father but through Me.' "
(Jn 3:14 NASB) "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;
(Jn 3:15 NASB) so that whoever believes will in Him have eternal life.
(Jn 3:16 NASB) For God so loved the world, that He gave His [one and only - unique] Son, that whoever believes in Him shall not perish, but have eternal life.
(Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.
(Jn 3:18 NKJV) He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the [one and only - unique] Son of God."
(Jn 3:36 NKJV) "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."
(1 Jn 5:13 KJV) "These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God." =
1) [Greek Interlinear for 1 Jn 5:13 in the following manuscripts: TR, K, L, P, GO church, maj, byz]:
Tauta ...........egrapsa humin ......tois ........pisteuousin ...eis to ...onoma tou ...Uhiou
These things I wrote .to you [pl] to those believing ........in .the name ...of the Son ....
tou Theou
of ...God
hina eidEte ..............hoti zOEn echete .....aiOnion,
that .you may know that life ....you have eternal, ..
¤ tois pisteuousin eis to ..onoma tou ....Uhiou tou Theou."¤
¤ unto believing ..in .the name ...of the Son ....of ..God.' ¤
¤ Note: Although some manuscripts omit this 4th phrase, the majority of and the earliest manuscripts have it with either "tois pisteuousin" (unto believing), or "kai hina pisteuEte" (and that you may believe). ¤
So the last phrase of the verse rendered "[unto believing] on the name of the Son of God," which is in a majority of the 600+ manuscripts is a message for believers - who have already believed on the name of the Son of God, as a result of their assurance of having eternal life, are exhorted to continue in that faith.
Tauta ...........egrapsa humin ........hina eidEte ..............hoti zOEn echete ......aiOnion
These things I wrote .to you [pl] .that .you may know that .life ....you have .eternal
tois ........pisteuousin eis to ..onoma tou ....Huiou tou Theou*
to those .believing ....in the name ..of the Son ....of ...God
¤ kai hina pisteuEte .............eis to ..onoma .tou ....Uhiou tou Theou."¤
¤ and that you may believe .in .the name ....of the Son ....of ..God." ¤
¤ Note: Although some manuscripts omit this 4th phrase, the majority of and the earliest manuscripts have it with either "tois pisteuousin" (unto believing), or "kai hina pisteuEte" (and that you may believe). ¤
In this verse John explicitly states his purpose for writing verses 9-13: so that his readers - believers in the name of the Son of God unto eternal life may know that they have eternal life and be exhorted by that assurance to continue to believe in the name of the Son of God for eternal life and thereby to be better enabled to choose the means to abide in / have fellowhip with God.
1 Jn 5:1a stipulates that whoever is the believing one that Jesus is the Christ - a single moment of believing to become the believer unto becoming born of God is in view.
The statement
that Jesus is "the Christ" defines Him in Scripture as both God
and Man - as "the Anointed One," "the Messiah" of God,
"the One and only, unique Son of God," Who made a propitiation
for the sins of all mankind; and through a moment of faith in Him alone -
in His propitiation for sins - one has eternal life..
Whereupon 1 Jn 5:1b states that whoever of those that believed that Jesus is the Christ, i.e., children of God, born of God, for the while that they are expressing agape, godly love for God their Father, they must also be expressing agape, godly love for those whom the Father has given birth to - for fellow children of God, born of God; or there is no agape love being expressed at all - in the sense that the one goes hand in hand with the other
And according to 1 Jn 5:2, by this children of God, born of God know that they love one another with an agape, godly love: when / while they express agape, godly love toward God and when / while they observe [do] His commandments.
Since 1 Jn 5:3a states, "for this is the love of God, that we [children of God, born of God] keep His commandments;" and since 1 Jn 5:3b states "and His commandments are not burdensome," in the sense of when / while the children of God, born of God are expressing agape, godly love toward God and with one another - endeavoring to keep His commandments, albeit imperfectly - without perfect moments without sin as they walk in the Light of God's Absolute Righteousness, acknowledging their imperfections before a Holy and Righteous God, to be purified from all unrighteousness, (1 Jn 1:5-10); then keeping God's commandments becomes an ongoing expression of their agape, godly love for Him, and are not a burdensome task to perform out of fear of Him.
In 1 Jn 5:4 the word rendered "whatever" is neuter in gender emphasizing the experience of becoming a children of God, born of God, which experience results in their having overcome the world - looking forward to having received a completed - future victory over the world in the sense of victory over the evil world system and its impending self-destruction - victory not in their mortal lives but in the future state of eternal life in perfect resurrection bodies just like the Lord's. This is more specifically defined by the next phrase rendered, "and this is the victory the [one which] did overcome the world - our faith," in the sense that the moment of faith alone in the Christ alone gave them the complete - future victory by giving them God's free, grace gift of eternal life which would enable them to overcome the world at their resurrection.
This is confirmed in 1 Jn 5:5 with, "who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?" This verse defines Jesus as the Son of God, the One in Whose name one believes unto eternal life and by that act of a moment of faith alone in Him alone, one may know that one has eternal life, (ref. 1 Jn 5:9-13).
The word rendered "water" in 1 Jn 5:6 refers to Jesus Christ's water baptism by John the Baptist which uniquely identified who He is and uniquely inaugurated His earthly ministry: "The lamb of God who takes away the sin of the world" - the Son of God, both God and Man. And the word rendered "blood" in 1 Jn 5:6a & b refers to Jesus Christ's unique, personal and actual sacrifice by the shedding of His blood as a propitiation for the sins of all mankind.
The last phrase of 1 Jn 5:6, "[and] it is the Spirit Who testifies, because the Spirit is the Truth" with the verb rendered "testifies" in the present tense. It conveys that it is God alone, (with the Spirit of God in view in 1 Jn 5:6), Who has always been and continues to be the only Source of Truth about Who Jesus Christ is; albeit the conveyance of truth about the Son of God has largely been through the Holy Spirit inspired human authors of the scriptural record of Jesus Christ, the Son of God, and the Holy Spirit apostles and prophets especially John the Baptist. In addition and thereafter the truth about Jesus Christ has been conveyed by children of God, born of God who have learned the truths of Scripture through the teaching of the apostles, pastors and teachers via the leading of the Holy Spirit.
Author John is evidently refuting those who contend that Jesus was merely a man and that the Son of God, the Christ descended upon Him at His baptism and left Him to die on the cross by Himself.
Then 1 Jn 5:7-8 indicates that all three witnesses to Who Jesus Christ is: the water and the blood and the Spirit, Who the third witness is the Source of truth about the Son of God, Jesus Christ, are in agreement.
In 1 Jn 5:9, it states that since we receive the testimony of men when it is adequately corroborated including 2 or 3 credible witnesses with a view to Who Jesus Christ is; then the testimony of God about His Son is so much the greater, considering that God is Absolute Truth. And this is the testimony of God which is in view: it is concerning His Son and His propitiation for the sins of all mankind.
In 1 Jn 5:10, author John paused parenthetically to remark that the one who believes in the Son of God - in the testimony that God has given concerning His Son, i.e., in His Son's propitiation for the sins of all mankind - has the testimony of God about His Son in himself - in the sense that he receives the gift of eternal life within himself forever; and in the sense that he is able to understand within his mind - "that [he] may know" - that he has eternal life and may look forward to experiencing it fully when he dies. The second phrase in 1 Jn 5:10 indicates that if one does not believe in it, one makes God out to be a liar and one does not have God's testimony - the Son of God unto eternal life in oneself.
Whereupon verse 11 begins with "And the testimony [of God concerning His Son] is this," followed by further details of what God's testimony about His Son is: "God has given us eternal life," evidently in the sense that it is a gift, not something one must work for; followed by, "and this [eternal] life is in His Son," in the sense that the Son of God is the source of the gift of eternal life Who is evidently received spiritually within one, (cf. Jn 3:5-6), by believing in the Son, i.e., believing that He is the Christ, the Son of God, Who was given for the sins of the whole world as a propitiation for mankind, (Jn 3:15-16; 1 Jn 5:1, 5, 10-13; 1 Jn 2:2, 2:25).
Verse 12 then goes on to say, "and he who does not have the Son of God does not have the [eternal] life," in the sense of never having believed God / believed in His Son for eternal life up to that point in time - and perhaps never will believe.
(1 Jn 5:13 KJV) "These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God." =
The phrase in 1 Jn 5:13a rendered "These things I wrote to you that believe on the name of the Son of God," establishes to whom John is writing, which throughout this epistle continues to be those who have believed on the name of the Son of God unto eternal life, (1 Jn 5:1-12), i.e., children of God, born of God, (ref. 1 Jn 2:1-2; 5:1).
And the verse goes on to say that during those times when children of God, born of God determine to recall that they have believed in the name of the Son of God and Him alone for eternal life, they can know that they have eternal life; and this assurance by God is given to encourage His children, born of Him to continue to believe in the name of God's Son so that they may then be better enabled to choose the means available to them to have fellowship with God and with one another according to Scripture. The Source of the child of God, born of God's knowing that he has eternal life is God Himself as testified to in Scripture - especially in 1 Jn 5:13. This knowing - this assurance of ones salvation which comes from God is prompted within the child of God, born of God while he is recalling in his mind that he has believed in the Son of God for eternal life. And as children of God, born of God continue to believe in the name of the Son of God and Him alone for eternal life, they may then be better enabled to choose the means available to them to have fellowship with God and with one another according to Scripture - the subject of John's epistle. Without the assurance of eternal life, there is no fellowship for children of God, born of God with God or one with another. For without assurance of ones salvation which rests upon God alone through the name of His Son alone, one looks in all the wrong places for that assurance instead of trusting in God for it - an out of fellowship position. Hence being in fellowship with God is an all important factor in the lives of children of God, born of God as taught throughout this epistle; and it is the stated purpose of this epistle, (1 Jn 1:1-4).
Author John wrote at the beginning of the epistle, in 1 Jn 1:4, "These things [referring to the entire epistle] we [apostles] wrote" reflecting upon the statement in verse 1:3: "so that you too [children of God, born of God] may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ."
On the other hand the words rendered "these things I wrote to you that believe on the name of the Son of God; that [you] may know that [you] have eternal life," in 1 Jn 5:13 which words are addressed to children of God, born of God, portray an assurance within them of having eternal life based on their knowing that they have believed on the name of the Son of God which assurance is uniquely and absolutely trustworthy because it is based on the testimony of God Himself, (ref. 1 Jn 5:6-8) - He alone is the source of that assurance. It does not depend upon the faithfulness of the child of God, born of God which can waiver and is never without fault, (1 Jn 1:8, 10). The assurance to children of God, born of God in 1 Jn 5:13 rests upon the reliability of the testimony of God alone which is prompted by their recall of having expressed a moment of faith alone on the name of the Son of God for eternal life.
Note that there
is no merit in the faith that an individual expresses in the name of the
Son of God. Saving faith is non-contributory toward one's salvation unto
eternal life. .
Furthermore, there is not a specific kind of faith that saves, as opposed
to another kind that does not .
So the phrase "these things I wrote to you," in verse 13a does not include the content of the entire epistle, as some contend. There are other places in John's epistle that refer to what author John has written that also have in view a near reference - immediately preceding material - and not the whole epistle, (ref. 1 Jn 2:1, 12-14, 26). It all depends upon context.
The other issues which are not in view in 1 Jn 5:6-13, such as testing the spirits, (1 Jn 4:1-6); loving the brethren, (1 Jn 2:10; 3:14, 18-19; 4:7-12); studying and abiding in God's Word, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23); walking in the same manner as Jesus walked, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23); confessing sins, (1 Jn 1:7-10); looking forward to Christ's appearing, (1 Jn 2:28; 3:2); not loving the things of the world, (1 Jn 2:15); confessing the Father and the Son - that the Son came in the flesh, (1 Jn 2:23); knowing that God is Light, (1 Jn 1:5-7; 2:29; 3:5) are related relative to being in fellowship with God. None of these other things provide the absolute assurance that one has eternal life that 1 Jn 5:9-13 does - by simply determining to recall that one has expressed a moment of faith alone in the name of the Son of God and Him alone for eternal life - for those who have trusted in the Absolute Reliablity of the promise of God of eternal life, according to Scripture.
****** EXCERPT FROM 1 JOHN CHAPTER ONE ******
(1 Jn 1:1 YLT) "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we did behold [in the sense of gazed intently upon], and our hands did handle, concerning the Word of ... Life - (1 Jn 1:2 NASB) and [indeed] the Life was manifested, and we have seen and testify and proclaim to you the Eternal Life, which was with the Father and was manifested to us - (1 Jn 1:3 NASB) "what we have seen and heard we proclaim to you *also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. (1 Jn 1:4 NASB) These things we write, so that our joy may be made complete." =
The purpose of John's letter is stated in 1 Jn 1:1-4 to inform his intended readers - children of God, born of God that just as the apostles were in fellowship with one another and God the Father and with His Son Jesus Christ, so the readers / and all children of God, born of God may also have fellowship with them and with the Father and His Son.
For author John's intended audience is those who have believed in the name of the Son of God unto eternal life, children of God, born of God who are already secure in their salvation whom he calls "My little children:"
(1 Jn 2:1 NASB) "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;"
The first part of 1 Jn 2:1, "My little children, I am writing these things to you so that you may not sin," further establishes to whom the First Epistle of John was written. Since unbelievers are hopelessly enslaved to sin, (Ro 6:17, 20); and since only children of God, born of God therefore would be in a position to not sin; then the intended audience of this epistle must be those who have trusted alone in Jesus Christ alone for eternal life, as author John described as "My little children."
This is further confirmed by the final phrase of 1 Jn 2:1, "And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous," which confirms that children of God, born of God are in view in this passage; for unbelievers first must become children of God, born of God by believing in the Son of God, Jesus Christ unto eternal life in order to have Him as an Advocate with God the Father when they do sin.
(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name"
(1 Jn 3:1 NASB) "See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him.
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
(1 Jn 2:12 NASB) "I am writing to you, little children, because your sins have been forgiven you for His name's sake."
Note that only believers have the status wherein their sins are forgiven them relative to eternal life, (cf Acts 10:43).
So the subject of the first epistle of John is the exhortation to the reader / believers to live a holy and righteous life resulting in fellowship with God.
This could not apply to what one must do to receive eternal life since acting righteously, i.e., keeping God's commandments, etc., are not part of receiving eternal life, (1 Jn 5:9-13); nor are they absolutely trustworthy - they are untrustworthy at best, (1 Jn 1:8, 10).
****** END OF EXCERPT FROM 1 JOHN CHAPTER ONE ******
(1 Jn 5:13 KJV) "These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God." =
Despite remaining in mankind's fallen condition, children of God, born of God who are assurred of their salvation unto eternal life may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know that they are righteous and discern righteous acts in others - not by what they feel such as by some kind of supernatural power taking control of them like an expression of an imagined spiritual gift, as some contend - but by trusting in what Scripture says about the matter: To begin with, Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness in accordance with that which they
have properly learned from Scripture, albeitly imperfectly
.,
their deeds will be purified from all unrighteousness and be acceptable to
God for eternal rewards at judgment .
This is true when children of God, born of God endeavor to do the
following:
¤ study / abide in God's Word - be careful to keep His commandments, and thereby abide in God / Jesus Christ - hence walk in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23);
¤ determine what to say to others from Scripture, (1 Jn 2:14, 24);
¤ care for the unsaved and share their faith with them with an agapE, godly love, (1 Jn 2:24; Mt 28:19-20);
¤ express
agapE, godly love toward the brethren and thereby affirm to themselves
that by the grace of God they know God and are born of God and that they
know that God's love is perfected, i.e., made complete in them
,
(1 Jn 2:10; 3:14, 18-19; 4:7-12; 5:9-13);
¤ confess their sins while walking in the Light of God's Absolute Righteousness, (1 Jn 1:5-10);
¤ be assured because they are children of God, born of God that their sins are forgiven unto eternal life and unto temporal fellowship with God, (1 Jn 1:9, 2:12; 5:9-13);
¤ look forward to Christ's appearing and thereby be assured of their eternal destiny, (1 Jn 2:28; 3:2);
¤ not love the world or the things in it, (1 Jn 2:15);
¤ know that they are children of God, born of God unto eternal life because the world hates them like it hated Christ - implying that they are endeavoring to abide in God - in His Word, (1 Jn 3:13);
¤ confess the Father and the Son - acknowledging truths from Scripture about them, especially the Son having come in the flesh, (1 Jn 2:23; 5:1);
¤ know that God is Light - that He is Absolute Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
¤ know that they are children of God, born of God because they have the sure hope of eternal life fixed upon the Son of God, (1 Jn 2:28; 3:2-3; 5:1, 9-13);
¤ test the spirits through Scripture to determine if they are from God, (1 Jn 4:1-6); etc.
Furthermore, in
addition to self-examination to determine if they are abiding in God's
love, children of God, born of God while they walk in God's Light can know
what is of God and what is not relative to what they observe others say
and do, albeit imperfectly - without perfect moments without sin. Such
tests presume that a child of God, born of God is walking in the Light of
God's Absolute Righteousness, expressing agapE, godly love for others, and
has properly learned from Scripture in order to make a godly judgment on
the matters in view in these tests. And this is conditioned upon the
accuracy of what they think another is saying and doing. Appearances due
to the lack of the knowledge of details behind what is observed can be
deceiving. And children of God, born of God neither have God's Absolute
Knowledge of another's eternal and temporal position with Him, nor what
God knows about another's understanding, motivation and faith. And this is
further limited by what the child of God, born of God has as an accurate
understanding of what Scripture teaches on the matter at hand - in
accordance with their faithfulness in following the rules by which the
words of God's Word were composed .
(1 Jn 5:13 KJV) "These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God. (1 Jn 5:14 NASB) This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. (1 Jn 5:15 NASB) And if we [have known] that He hears us.in whatever we ask, we [have known] that we have the requests which we have asked from Him." =
From 1 Jn 5:13 we have, "These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God," which the last phrase indicates that children of God, born of God are encouraged by their assurance of having eternal to continue believing in the name of the Son of God for the purpose of being better enabled to choose the means available to them to have fellowship with God and with one another according to Scripture - the subject of John's epistle, (1 Jn 1:1-4). And then verses 14 & 15 which follow, continue the context of children of God, born of God continuing to believe in the name of the Son of God for eternal life that they may be better enabled to choose the means to have fellowship with God and with one another resulting in their confidence before God when they pray: "This is the confidence which we [children of God, born of God] have before Him, that, if we ask anything according to His will, He hears us. And if we [have known] that He hears us in whatever we ask, we [have known] that we have the requests which we have asked from Him." The Greek phrase "ean ti aitOmetha" in 1 Jn 3:14 rendered "if we ask anything according to His will" is in the subjunctive mood: maybe children of God, born of God will and maybe they won't ask according to God's will. It depends upon their faithfulness to Scripture and their being in fellowship with God. And the Greek phrase "ean oidamen" in 1 Jn 5:15 rendered "if we have known," is in the indicative mood: if we suppose it is true that He hears us.in whatever we ask, then we have known that we have the requests which we have asked from Him.
So Children of
God, born of God may have assurance that God hears and answers their
prayers as they (1) continue to believe in the name of the Son of God for
eternal life and (2) as they are in fellowship with God according to
Scripture, and (3) as they ask [pray to] God in the name of His Son in
accordance with God's will believing that He will answer their prayers as
it is recorded in Scripture properly interpreted, .
So when children of God, born of God pray according to God's will, they
may know that God hears them, and that those requests will be fulfilled,
albeit according to His will. Some answers to prayer will be fulfilled
immediately, others later, and some will not be fulfilled in the lifetime
of the child of God, born of God.
(Ro 8:26 NASB) "In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;
(Ro 8:27 NASB) and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God."
****** EXCERPT FROM 1 JN 3 ******
(1 Jn 3:21 YLT) "Beloved, if our [hearts] may not condemn us, we have boldness toward God,
(1 Jn 3:22 NASB) and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight."
Author and apostle John addresses his readers affectionately with "Beloved," a term which within the context of First John identifies them as children of God, (1 Jn 2:1, 2:12-23; 2:18, 28; 3:1-2, 7, 10, 18); with sins forgiven, (1 Jn 2:12); having an anointing from the Holy One - the indwelling of the Holy Spirit, hence born of God, (1 Jn 2:12, 20, 27, 29); promised eternal life, hence born of God, (1 Jn 2:25); and who will be like the Son of God when He appears, hence born of God, (1 Jn 3:1-2). He then identifies himself with them as follows: "If our [hearts] may not condemn us, we have boldness toward God and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight." The Greek word "ean" rendered "if" is followed by the Greek phrase "mE kataginOskeE" rendered "may not condemn us" which is in the subjunctive mood which indicates "If" - maybe it is and maybe it is not true that our hearts do not condemn us. If it is true, we have boldness toward God. So the children of God, born of God - John included - when their hearts do not condemn them with respect to keeping God's commandments, especially expressing agapE, godly love toward the brethren, then it is true that they have no sense of self-condemnation before God, (1 Jn 3:21). Hence according to the context of First John, they are walking in the Light of God's Absolute Righteousness wherein they are in fellowship with Him, (1 Jn 1:5-10) - keeping His commandments and doing the things that are pleasing in His sight, (1 Jn 3:22b) - all as a result of the grace of God purifying the imperfect actions of the children of God, born of God as they make their efforts to be faithful. And because they are in fellowship with God by keeping His commandments - doing His will, they have boldness toward God. Hence whatever they pray and ask God for, they will receive because their prayers will be in accordance with the will of God, (1 Jn 3:22a).
****** END OF EXCERPT FROM 1 JN 3 ******
(1 Jn 5:16 YLT) "If any one may see his brother sinning a sin not unto death, he shall ask [pray], and He shall give to him life to those sinning not unto death; there is [a] sin [unto] death, not concerning it do I speak that he may [pray for this]; (1 Jn 5:17 YLT) all unrighteousness is sin, and there is sin not unto death." =
The phrase
rendered "If any one may see his brother sinning a sin not unto
death," has in view a child of God, born of God who sees a fellow
child of God, born of God - a "brother" in Christ, not an
unbeliever as some contend. For the word rendered "brother,"
signifies a brother in the faith, not a familial / blood brother. And in
view is a fellow child of God, born of God who is [sinning] a sin which is
not leading to death - evidently not at the stage which will
assuredly lead to his imminent, premature physical death; although if
prolonged it may. Premature death means dying before God's appointed /
allotted time for him, (refs, Job 14:5; 21:21; Acts 17:26; Ex 20:12; Ps
139:16). So in view is a fellow believer who observes a brother - a child
of God, born of God sinning a sin - evidently an ongoing "sinning"
due to the verb form "sinning" being a present participle which
modifies the verb rendered "see." And if the fellow child of
God, born of God who sees his brother sinning a sin not unto death, he is
commanded to pray for him, and God shall give to him life. The word
rendered "life" here is not referring to eternal life; because
the wayward brother and all children of God, born of God already have
possession of eternal life, and are secure in it, (1 Jn 2:25; 5:9-13). But
in view is an extended physical life, preserving / saving him from
premature physical death. Evidently it is a matter of degree and time -
beyond which the stage of sinning a sin could then be reached in the child
of God, born of God's life such that his physical death would become
premature, i.e., imminent and inevitable. So the word rendered "death"
in 1 Jn 5:16 does not have eternal death in view. Individuals suffer
eternal death not because of sins they commit but because they never
expressed faith in Christ for eternal life Who paid for all of mankind's
sins, (refs, Jn 3:16-18; 1 Jn 2:2). Since all mortals eventually
physically die, (less those who will be transformed at the Rapture
);
and since believers are in view in 1 Jn 5:16 who are secure in their
possession of eternal life; (cf. Jn 11:26; 1 Jn 5:9-13), then premature
physical death must be in view. Notice that a brother, a child of God,
born of God is viewed as sinning a sin not unto death and also may be
sinning a sin that may lead to premature physical death, evidently an
ongoing activity - but nevertheless he is a brother - a child of God, born
of God. Thus the interpretation that 1 Jn 3:9 and 5:18 have in view that a
child of God, born of God does not sin, or does not practice / continue /
habitually sin as some contend cannot be true or there are innumerable
contradictions in Scripture.
Notice that John repeats himself in the second phrase of 1 Jn 2:16, "and He shall give to him life to those sinning not unto death;" to emphasize that sinning unto premature physical death is not in view.
1) [Compare Jas 5:19-20; cf. Pr 10:27; 11:19; 13:14; 19:16]:
(Jas 5:19 NASB) "My brethren, if any among you [fellow brethren - believers] strays from the truth and one turns him back,
(Jas 5:20 NASB) let him know that he who turns a sinner [a fellow believer] from the error of his way will save his soul from death [premature physical death] and will cover a multitude of sins."
(1 Jn 5:16 YLT) "If any one may see his brother sinning a sin not unto death, he shall ask [pray], and He shall give to him life to those sinning not unto death; there is [a] sin [unto] death, not concerning it do I speak that he may [pray for this]; (1 Jn 5:17 YLT) all unrighteousness is sin, and there is sin not unto death," (cont.) =
The third phrase of 1 Jn 5:16, "there is [a] sin [unto] death, not concerning it do I speak that he may [pray for this]; refers to the stage of sinning a sin in which physical death may become an imminent and inevitably premature one - for which prayer is not commanded, nevertheless optional, and the result may be premature physical death. But sometimes not as Jonah prayed to the LORD about Ninevah:
(Jonah 4:1 NASB) '''But it greatly displeased Jonah and he became angry.
(Jonah 4:2 NASB) He prayed to the LORD and said, "Please LORD, was not this what I said while I was still in my own country? Therefore in order to forestall this I fled to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity.
(Jonah 4:11 NASB) Should I not have compassion on Nineveh, the great city in which there are more than 120,000 persons who do not know the difference between their right and left hand, as well as many animals?" '''
Although there is no guarantee that God will relent in the case of a brother sinning a sin that leads to death, it always remains possible that God might grant the sinning child of God, born of God life and 'relent' from His judgment as He did with Nineveh.
(Pro 10:27 NASB) "The fear of the LORD prolongs life, But the years of the wicked will be shortened."
Note that the word rendered "fear" in the context of the phrase "the fear of the LORD," conveys the awesome reverance / respect for the LORD which must always accompany the worship of Him. The purpose of the fear accompanying the giving of the commandments at Sinai has the rationale of "... the fear of him might be before you, that you may not sin" (Exo. 20:20).
And then 1 Jn 5:17 goes on to say, "all unrighteousness is sin, and there is sin not unto death." Earlier, 1 Jn 3:4 defined sin as lawlessness. Now, in 1 Jn 5:17, author John adds all unrighteousness is sin, not just deliberate, lawless acts as some contend, excluding accidental or unintentional sins that result in unrighteousness. The Greek phrase, "pasa adikia" rendered "all unrighteousness" refers to any thoughts, words or deeds which do not measure up to God's Absolute Righteousness are declared as sins.
(1 Jn 5:18 YLT) "We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him:"
1) [Manuscript evidence for 1 Jn 5:18]:
WH, NU, UBS, A(-org), B, it, Treg, Alf, Tisc have "the One born of God keeps Him."
{} TR, sinaiticus, A-corr, K, , L, P, Psi, 33, 1739, Maj, byz, Weis, Sod, Origen have "the One born of God keeps Himself."
2) [CBL Interlinear of 1 Jn 5:18]
"Oidamen ............hoti .pas ..........ho .gegennEmenos ....ek tou Theou ouch hamartanei
"We have known that .each One the having been born of ........God ...not ..sins
all' ho ......................gennEtheis ..ek tou Theou tErei .{}heauton,
but the [One Who] was born.......of .......God ...keeps ..Himself,
kai ..ho ponEros ...ouch .haptetai ....autou."
and the evil [one] .not ....does touch Him."
The difference between the two manuscript readings revolves around the pronoun "auto" rendered "Him," or "heauton" rendered "Himself," with substantive manuscript evidence on both sides, with no substantive difference in meaning.
(1 Jn 5:18 YLT) "We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him;" =
Although the
phrase rendered "we have known" at the beginning of 1 Jn 5:18
refers to the apostle John, fellow apostles and his readers - fellow
children of God, born of God as it has throughout the entire epistle
beginning at 1:6; and although it is true that all who have received Jesus
Christ, to those who believed in His name, God gave them the right to
become children of God, born of God ;
nevertheless, 1 Jn 5:18 does not have children of God, born of God in
view.
Since the words "We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him;" indicate Absolute Sinless Perfection which is unlike the whole person of the children of God, born of God who can choose to sin or do righteousness - both sin and born of God natures in view in John's first epistle up to this point and throughout the epistle to the end, (compare 1 Jn 5:21);
then it is the
One wholly born of God Who, in His Entirety, Who does not and cannot sin:
Jesus Christ, Who is in view in 1 Jn 5:18 as well as in 1 Jn 3:9
.
(1 Jn 5:18 YLT) "We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him;" =
The Greek words
"ouch hamartanei" rendered "does not sin" in 1 Jn 5:18
is a present tense, third person, singular verb signifying the One Who has
been born of God does not sin with neither the appropriate progressive
present context nor the required qualifying words to indicate "does
not practice" or "does not continue in sin," or "does
not habitually sin," etc., as some contend,..
Furthermore, to insist on renderings of 1 Jn 5:18 such as 'does not
continue to sin, or 'does not habitually sin,' or 'does not practice sin'
is to insist on that which does not permit an occasional sin or even a
single additional sin. Thus the attempt to change the original Greek text
to allow for an occasional sin by the born of God, child of God does not
succeed. In the final analysis the text does not permit any sin at all,
excluding the child of God, born of God who still does choose to do /
practice / continue to / habitually sin according to 1 Jn 1:8, 10; leaving
only the Son of God Who qualifies. Hence 1 Jn 3:9a is best rendered what
it says: "does not sin," correctly indicating no commission of
sins at all! Notice that a brother, a child of God, born of God is viewed
in 1 Jn 5:16 as sinning a sin not unto death and also may be sinning a sin
that may lead to premature physical death, evidently an ongoing activity -
but nevertheless he is a brother - a child of God, born of God. Thus the
interpretation that 1 Jn 3:9 and 5:18 have in view that a child of God,
born of God does not sin, or does not practice / continue in / habitually
sin as some contend cannot be true or there are innumerable contradictions
in Scripture.
(1 Jn 5:18 YLT) "We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him;" =
Note that the verb in the phrase rendered "but he who was born of God" is a nominative aorist participle, literally "the [One Who] was born of God, and signifying a completed action which better emphasizes an individual who was originally born of God as a one time, completed action event - the Son of God; as opposed to individuals who have become born of God that were not born of God before - as in children of God, born of God who were previously unsaved. Furthermore, He Who was born of God, 1 Jn 5:18 declares, "keeps Himself and the evil one does not touch Him," has the sense of One Who does not sin, Who keeps Himself from committing sin such that the evil one, the devil, does not touch Him or influence Him to do evil. Again, the Son of God is in view, not children of God, born of God who can and do sin and thus be touched by the evil one, (ref. 1 Jn 1:8, 10).
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God.
(1 Jn 5:18 YLT) We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him; " =
If sinless perfection on the part of the child of God, born of God is in view in 1 Jn 3:9 & 1 Jn 5:18, then there would not be a need for much of God's Word - only passages which lead up to and include salvation. Thereafter the born of God experience, the child of God, born of God, would be perfect with no need for instruction / correction / forgiveness of temporal sins, etc. So all of the passages exhorting believers to grow in the Word and abide in the Righteousness of the Lord would be of no value - even in error. Although sinless perfection of the entire child of God is claimed by some to happen automatically at the spiritual birthing experience; all of the passages which admonish a child of God not to behave like the world, such as 1 Jn chapter 2 and Romans chapter 6, would then be misleading one to think that a true believer could practice sin. So if children of God, born of God do not and cannot sin, then all of these oft ignored passages must be expunged from God's Word - including most of the New Testament epistles, including the last verse of First John:
(1 Jn 5:21 NASB) "Little children, guard yourselves from idols."
But such is not the case, children of God, born of God do sin and must remedy that situation by what God has provided for when they do sin:
(
details of this passage)
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us.
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God.
(1 Jn 5:18 YLT) We have known that each One Who [has] been [born] of God [does] not sin, but He Who was [born] of God [keeps] Himself, and the evil one [does] not touch Him; " =
The "inner man," of those who have died to Christ, (Ro 6:8; 7:14-25); i.e., believers in Jesus Christ, (Ro 1:ff), is only a part of the child of God, born of God; that part which has been born of God - that part that singlarly wants to do good - never evil, that cannot sin, who keeps himself and the evil one cannot touch him. The inner man is also described by the apostle Paul as "the law of my mind." Yet the inner man is nevertheless only part of the child of God, born of God - the believer, who still has the flesh: sin / evil dwelling / ever present in the members of his body, as the apostle Paul wrote about in Romans chapter 7. Hence the born of God inner man cannot be singularly in view in 1 Jn 3:9 or 1 Jn 5:18 separated from the sin nature, the flesh of the child of God, born of God, because the verse begins with "Each One Who has been born of God," not 'the inner man who has been born of God.' Note that the subject "Each One Who has been born of God," of 1 Jn 3:9 and 5:18 is always referred to by pronouns rendered "Him, He, His, Who, etc. - the whole person and not "it" signifying a part of that person, such as that person's "inner man," or "sin nature."
Author John in his epistle has consistently referred to the whole child of God, born of God who has God's promise of eternal life, (1 Jn 2:25), as having the capacity to choose to sin or to choose to abide in Christ; and not just his new nature which cannot sin, as evidenced by 1 Jn 3:2:
(1 Jn 3:2 NASB) "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is."
Notice that children of God, born of God in this age have been the subject so far. And they are described as not yet like Him, with a Perfect Righteous Nature and without a sin nature: and "in Him [the Son of God] is no sin," (1 Jn 3:5b).
Since the context leading up to and including 1 Jn 3:9 and throughout the First Epistle including 1 Jn 5:18-21 never has in view only the "inner man" of the child of God, born of God; nor does it ever ignore the fleshly man of the child of God, born of God that still can and still does sin as indicated from the beginning of this epistle and throughout - hence the statement that the born of God, child of God cannot claim to be without sin, (1 Jn 1:8, 10); nor does the context lack frequent warnings to him to not fall into sin, (cf. 1 Jn 2:1, 4, 11, 15-17, 23-24, 26-28; 3:4, 8);
then 1 Jn 3:9 & 1 Jn 5:18, which begin with "[Each One Who] has been born of God does not sin" not 'The inner man which has been born of God," cannot refer to children of God, born of God. Since both verses have in view the One born of God in the sense of the whole Person Who does not and cannot sin; and since the whole person of the child of God, born of God includes the inner man which cannot sin and the carnal / fleshly / sinful nature of a man, which can sin, together; then the only interpretation left is that 1 Jn 3:9 and 1 Jn 5:18 refer to the Son of God in His Perfect sinless Humanity, Who does not and cannot sin; Who keeps Himself, and the evil one does not touch Him. And the message of each of these verses - the message of the entire epistle is for children of God, born of God, including the apostles to emulate the Son of God, Who does not sin by:
{} studying / abiding in God's Word - being careful to keep His commandments, and thereby abiding in God / Jesus Christ - hence walking in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; 5:2-3Jn 14:23);
{} determining what to say to others from Scripture, (1 Jn 2:14, 24);
{} caring for the unsaved and share their faith with them with an agapE, godly love, (1 Jn 2:24; Mt 28:19-20);
{} expressing agapE, godly love toward the brethren and thereby affirm to
themselves that by the grace of God they know God and are born of God and
that they know that God's love is perfected, i.e., made complete in them
,
(1 Jn 2:10; 3:14, 18-19; 4:7-12; 5:2, 9-13);
{} confessing their sins while walking in the Light of God's Absolute Righteousness unto fellowship with God, (1 Jn 1:5-10);
{} being assured because they are children of God, born of God that their sins are forgiven unto eternal life and unto temporal fellowship with God, (1 Jn 1:9, 2:12; 5:9-13);
{} looking forward to Christ's appearing and thereby being assured of their eternal destiny, (1 Jn 2:28; 3:2);
{} not loving the world or the things in it, (1 Jn 2:15);
{} knowing that they are children of God, born of God unto eternal life because the world hates them like it hated Christ - implying that they are endeavoring to abide in God - in His Word, (1 Jn 3:13);
{} confessing the Father and the Son - acknowledging truths from Scripture about them, and especially the Son having come in the flesh, (1 Jn 2:23);
{} knowing that God is Light - that He is Absolute Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
{} knowing that they are children of God, born of God because they have the sure hope of eternal life fixed upon the Son of God, (1 Jn 2:28; 3:2-3; 5:9-13);
{} testing the spirits through Scripture to determine if they are from God, (1 Jn 4:1-6); etc.
****** EXCERPT ON 1 JN 3:9 ******
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing]. (1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him. (1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him. (1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. (1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure. (1 Jn 3:4 NASB) Everyone who [does] sin also [does] lawlessness; and sin is lawlessness. (1 Jn 3:5 NASB) You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin. (1 Jn 3:6 YLT) [Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God]. (1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous; (1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. (1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
[Children of God, born of God are to abide in Him so that when He appears they may have bold assurance at His appearing. If they know that He is Righteous, they know that everyone who does acts of Righteousness are born of Him]
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
[When Jesus
Christ appears [1 Thess 4:13-18 ]
children of God, born of God will be transformed into being like Him -
Absolutely Righteous making complete their spiritual birth - no longer
able to sin]
(1 Jn 3:3 NASB) And everyone who has this hope fixed on Him purifies himself, just as He is pure.
[Every child of God, born of God who has the sure hope of His appearing as a result of God's purifying grace purifies himself, just as Jesus Christ is pure]
(1 Jn 3:4 NASB) Everyone who [does] sin also [does] lawlessness; and sin is lawlessness.
[But every child of God, born of God while he does sin, he does lawlessness]
(1 Jn 3:5 NASB) You know that He appeared [ephanerOthE = manifested, in the sense of God incarnate] in order to take away sins; and in Him there is no sin.
[Jesus Christ appeared in His Perfect Humanity in order to take away sins. In Him there is no sin.]
(1 Jn 3:6 YLT) [Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God].
[Every child of God, born of God while he abides in the Son of God - in His Word, i.e., obeys His commandments - albeit imperfectly - without perfect moments without sin while confessing his sins and walking in God's Light, albeit imperfectly - without perfect moments without sin, (1 Jn 1:8, 10), is characterized as not having sinned as a result of God's purifying grace through confession, (1 Jn 1:9). On the other hand, while a child of God, born of God sins without confessing them, he is characterized in his behavior / experience, (as opposed to his eternal state), as having not seen Him, or known Him in the sense of denying God's Absolute Righteousness, distancing himself in his mind from the truth about the Absolute Righteousness of God that he believed in to become a born of God, child of God]
(1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous;
[Children of God, born of God should take heed to not be deceived by others and consider the truth of the matter that one who does acts of righteousness in the sense of abiding in His Word, obeying His commands, confessing sins, walking in His Light, albeit imperfectly - without perfect moments without sin, is righteous - as righteous as Jesus Christ is righteous - as a result of God's purifying grace]
(1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.
[Children of God, born of God while they commit sin - and they have the capacity to sin, (unlike the Son of God Who was wholly born of God without the capacity to sin) - are characterized as "of the devil" in their behavior / experience, not their eternal state. For the devil has sinned from the beginning. And for this purpose the Son of God, Jesus Christ was manifested in wholly Perfect Humanity that He might destroy the works of the devil - works which originated sin, lawlessness and rebellion against God, contaminating humanity and the whole world]
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
{} Since 1 Jn 2:28-3:8 has in view the stark contrast between the Son of God and His Righteousness and sin and the devil; and the battle between them - as exemplified by potential acts of sin and righteousness by the children of God, born of God wherein the nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
{} and since the battle is between God and the devil:
the devil who sinned from the beginning - his works of originating sin, lawlessness and rebellion in himself and all of humanity against God, contaminating the whole human race and the world so that all of mankind are physically born with a sin nature which causes acts of sin;
and the Son of God, Jesus Christ Who in His Humanity was Wholly and Perfectly born of God, and remains Absolutely Righteous; Who came to destroy the works of the devil and to take away sin - to enable each individual to trust in His work to receive eternal life and thereafter to choose to abide in His Righteousness;
{} and since 1 Jn 3:9a and b stipulate, "Each One Who has been born of God does not sin, for His [God's] Seed remains in Him, indicating Absolute Sinless Perfection which is unlike the whole person of the children of God, born of God who can choose to sin or do righteousness - both natures in view together in John's first epistle up to this point;
{} and since the subject "Each One Who has been born of God," of 1 Jn 3:9 and 5:18 is always referred to by pronouns rendered "Him, He, His, Who, etc. - the whole person and not "it" signifying a part of that person, such as that person's "inner man," or "sin nature.
{} and since 1 Jn 3:9b goes on to say that God's Seed Who birthed His [Christ's] Humanity remains in Him Who insures and preserves the One born of God's Absolute Righteousness so that He does not sin - unlike the children of God, born of God who can choose to sin or do righteousness - both natures in view together in John's first epistle up to this point;
{} and since 1 Jn 3:9c further stipulates that the One in view Who has been born of God does not sin, "cannot sin," which is unlike humanity after the Fall, and which is likewise unlike the child of God, born of God who is in a state of dichotomy - one part which cannot sin and the other part which sins all the time - both parts of which are in view together in the whole person of the child of God, born of God in the context leading up to 1 Jn 3:9, (refs, 1 Jn 3:2-8; cf Ro 7:20-24; Gal 2:20);
{} and since 1 Jn 3:9 does not have in view the rest of mankind who will remain unsaved and cannot do any acts of godly righteousness and sins all the time;
{} then it is the One wholly born of God Who, in His Entirety, Who does not and cannot sin: Jesus Christ, Who is in view in 1 Jn 3:9. All who trust in Him for salvation unto eternal life are justified unto His Righteousness unto eternal life; and through Him the works of the devil have been destroyed, enabling the child of God, born of God to choose to abide in God's Absolute Righteousness by the grace of God.
[Compare 1 Jn 3:9 INTERLINEAR with NKJV]:
(1 Jn 3:9 Interlinear) "Pas ............ho .gegennEmenos .....ek tou Theou hamartian ou ..poiei,
....................................."Each One .the having been born .of .......God.....sin .............not .does
hoti .......sperma autou en autO menei .kai ou ..dunatai ....hamartanein
because Seed ......His ....in Him ..abides and not He is able to sin
hoti .......ek tou Theou gegennEtai."
because of ........God ...has been born."
(1 Jn 3:9 NKJV) ........"[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God."
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
The Greek words
"hamartian ou poiei" rendered "does not sin" in 1 Jn
3:9a is a present tense third person singular verb signifying the one who
has been born of God does not sin with neither the appropriate progressive
present context nor the required qualifying words to indicate "does
not practice" or "does not continue in sin," or "does
not habitually sin," etc., as some contend,..
Furthermore, to insist on renderings of 1 Jn 3:9a such as 'does not
continue to sin, or 'does not habitually sin,' or 'does not practice sin'
is to insist on that which does not permit an occasional sin or even a
single additional sin. For an occasional or a single additional sin would
still qualify as "continue to sin" or "habitual sin"
or "practicing sin." Thus the attempt to change the original
Greek text to allow for an occasional sin or a single additional sin by
the born of God, child of God does not succeed. In the final analysis the
text does not permit any sin at all, excluding the child of God, born of
God who still does choose to do / practice / continue to / habitually sin
according to 1 Jn 1:8, 10 - leaving only the Son of God Who qualifies.
Hence 1 Jn 3:9a is best rendered what it says: "does not sin,"
correctly indicating no commission of sins at all! Notice that a brother,
a child of God, born of God is viewed in 1 Jn 5:16 as sinning a sin not
unto death and also may be sinning a sin that may lead to premature
physical death, evidently an ongoing activity. But nevertheless he is a
brother - a child of God, born of God, secure in his possession of eternal
life, (1 Jn 5:9-13). Thus the interpretation that 1 Jn 3:9 has in view
that a child of God, born of God does not sin, or does not practice /
continue in / habitually sin as some contend cannot be true; otherwise
there are innumerable contradictions throughout Scripture.
Furthermore,
the phrase in 1 Jn 3:9c rendered "and He cannot sin," confirms
the absolutely sinless perfection of the One born of God in view in 1 Jn
3:8-9. He does not sin because He cannot sin! Note that according to the
context in First John relative to the subject of children of God, born of
God: they cannot claim at any time in their mortal lives that they cannot
sin, nor to have no sin, nor to have not sinned, (1 Jn 1:8, 10); but
instead they must use God's remedies for when they inevitably do sin which
include walking in the Light of God's Absolute Righteousness, confession,
etc., (1 Jn 1:7-2:2 ).
Although individuals of flawed humanity can and have trusted in Jesus
Christ for salvation unto eternal life and have become children of God,
born of God, they nevertheless have retained their flawed human conditions
until the time when Christ appears, (1 Jn 3:2), for their resurrection
unto Perfect Humanity as Christ was born into.
Again, notice that a brother, a child of God, born of God is viewed in 1 Jn 5:16 as sinning a sin not unto death and also may be sinning a sin that may lead to premature physical death, evidently an ongoing activity - but nevertheless he is a brother - a child of God, born of God. Thus the interpretations that 1 Jn 3:9 and 5:18 have in view that a child of God, born of God does not sin, or does not practice / continue in / habitually sin as some contend cannot be true or there are innumerable contradictions throughout Scripture.
(1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God. (1 Jn 3:10a YLT) In this [is made manifest] the children of God and the children of the devil." =
Note that 1 Jn 3:10a, "In this the children of God and the children of the devil are manifest," is contended by some to refer back to the context of 1 Jn 3:9 in order to conclude the section with a statement that those who do not sin are children of God, born of God; otherwise with a single sin - a continuance / a practice of sin / an habitual sin then an individual has not been born of God, but is a child of the devil destined for the Lake of Fire. If this is correct, (and it is not), then 1 Jn 3:10a stipulates whoever is born of God and whoever is not, is determined by observation of one's own or someone else's behavior:
{} that which is absolutely sinless behavior proves out one who is born of God. (Some contend a continuation of sin, or a practice of sin, or habitual sin is in view. But all it takes is an occasional, even a single sin to become a continuation, a practice or an habitual sin).
{} otherwise with a single sin an individual is not born of God, but a child of the devil destined for the Lake of Fire.
Since all mankind aside from Jesus Christ in His Humanity remains capable of sin, with finite, flawed natures and finite capabilities, then no one is able to accurately discern who is sinless and who is not. Hence 1 Jn 3:9-10a cannot be a test to see if someone is born of God, as there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is God, the Son of God, His Humanity wholly born of God. Furthermore if it is true that one becomes absolutely sinless as a result of becoming born of God, (and it is not), then no one as yet has become born of God except Jesus Christ Himself. So 1 Jn 3:10a is best understood as looking forward to a new section with 10b finishing the thought begun in 10a: "In this [is made manifest] the children of God and the children of the devil, (10b): [the one] who is not doing righteousness, is not of God, and he who is not loving his brother," in the sense that whenever a child of God, born of God is not doing righteousness he is - his actions are - not of God, and by that he is not loving his brother. Notice that a brother, a child of God, born of God is in view not doing righteousness!
Therefore, 1 Jn 3:10a begins another section in First John. Note that the implication of 1 Jn 3:10 is therefore that a child of God, born of God is to abide in the Righteousness of the Son of God - in God's Word - a key message of 1 John:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
(1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him."
(1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. (1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
So 1 Jn 3:9 must be understood as follows:
(1 Jn 3:9 NKJV) "Each One
[of those in view in the immediately preceeding context of verse 8: the devil and the Son of God]
Who has been born of God
[into Wholly Perfect Humanity without a sin nature which could only be the Son of God, excluding the devil]
does not sin, for His [God's] Seed [the Holy Spirit] remains in Him; and He cannot sin, because He has been born of God.
(Mt 1:20 NASB) "But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit.
(Mt 1:21 NASB) She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.
(Mt 1:22 NASB) Now all this took place to fulfill what was spoken by the Lord through the prophet:
(Mt 1:23 NASB) 'Behold, the virgin shall be with child and shall bear a son, and they shall call His name Immanuel,' which translated means, 'God with us.'
Only a perfectly sinless Man Wholly born of God through the Holy Spirit Who is 'God with us' can be in view in 1 Jn 3:9. Hence 1 Jn 3:9 is not a test of salvation at all, but a statement of fact that Jesus Christ, the Son of God Who was born of God into Perfect Humanity is the One for children of God, born of God to follow and abide in His Righteousness and not the evil of the devil who has sinned from the beginning. Hence abiding in the One Who has been born of God is the message of 1 Jn 2:28-3:9.
****** END OF EXCERPT ON 1 JN 3:9 ******
(1 Jn 5:19 NASB) "We [have known] that we are of God, and that the whole world lies in the power of the evil one" =
Author John continues to use "We" to refer to his readers, children of God, born of God which includes himself and fellow apostles - whether faithful or not. And the phrase "We [have known] that we are of God" is in the perfect tense, indicative mood - a statement of fact which conveys a point in time of having become "of God" - of having become children of God, born of God with ongoing present results, secure in the forgiveness of sins unto the possession of eternal life:
1) [Compare 1 Jn 2:12, 25; 3:1-2; 4:3-6; 5:4-5, 9-13]:
(1 Jn 2:12 NASB) I [write] to you, little children, because [your] sins have been forgiven you for His name's sake.
(1 Jn 2:25 NKJV) And this is the promise that He has promised us - eternal life.
(1 Jn 3:1 NASB) "[Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and .such we are. For this reason the world does not know us, because it did not know Him.
(1 Jn 3:2 NASB) Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
(1 Jn 4:3 NASB) and every spirit that does not confess Jesus, is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.
(1 Jn 4:4 NASB) You are from God, little children, and have overcome them; because greater is He Who is in you than he who is in the world.
(1 Jn 4:5 NASB) They are from the world; therefore they speak as from the world, and the world listens to them.
(1 Jn 4:6 NASB) We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.
(1 Jn 5:4 YLT) because [whatever, (neuter)] [has been born] of God [overcomes] the world, and this is the victory the [one which] did overcome the world - our faith;
(1 Jn 5:5 YLT) who is [the one] who is [the] overcoming [one of] the world, if not [the one] who is [the] believing [one] that Jesus is the Son of God?
(1 Jn 5:9 NASB) If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.
(1 Jn 5:10 NASB) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 Jn 5:11 NASB) And the testimony is this, that God has given us eternal life, and this life is in His Son.
(1 Jn 5:12 NASB) He who has the Son has the life; he who does not have the Son of God does not have the life.
(1 Jn 5:13 KJV) These things [I wrote to] you that believe on the name of the Son of God; that [you] may know that [you] have eternal life, [unto believing] on the name of the Son of God.
Verse 19a is
not about measuring how faithful one is to determine if one is of God, a
child of God, born of God, as some contend. For the verse addresses all
children of God, born of God - none of whom can claim to perfectly abide
in God's Word, walk as Jesus walked, (1 Jn 1:8, 10
),
and thereby be "of God" in their experience under their own
auspices. But all children of God, born of God are "of God" by
the grace of God in their status / position, in the sense of being
children of God, born of God from the time that they exercised a moment of
faith alone in Jesus Christ, the Son of God alone forever no matter how
unfaithful or faithful they are in their experience moment to moment.
Furthermore, when they do adide in God's word, their experience of being "of
God," is never perfect. Hence being "of God" in ones
experience can only be by the grace of God through the various means
stipulated in this epistle, beginning with walking in the light of
God's Absolute Righteousness, i.e., confession of sins; and not by moments
of sinless perfection which are not attainable in their mortal lives
.
(1 Jn 5:19 NASB) "We [have known] that we are of God, and that the whole world lies in the power of the evil one" =
On the other
hand, 19b states, "We [have known] that we are of God, and [we
have known that] that the whole world lies in the power of the
evil one" The italicized words in the NASB better explain the
literal meaning of the Greek words "tO ponErO" of "the
wicked [one]" in the sense of the whole world lying in / under the
power / control of the evil one, the devil, (cf. 1 Jn 3:8). Since children
of God, born of God cannot claim to have no sin, (1 Jn 1:8); and have not
sinned, (1 Jn 1:10); then they too are constantly exposed to the power and
influence of the evil one day by day in their mortal bodies. Therefore,
children of God, born of God must endeavor to keep themselves from being
influenced by anything of the world by endeavoring to be obedient to the
provisions that God has provided for them to do so including walking in
the light of God's Absolute Righteousness / confessing sins in order to
receive the benefit of God's forgiving grace and purification from all
unrighteousness in ones daily life as this is maintained moment by moment
:
2) [Compare 1 Jn 2:15-17; 4:3-6]:
(1 Jn 2:15 NASB) "Do not love the world nor the things in the world. If anyone loves the world, the love of [in the sense of the love for] the Father is not in him.
(1 Jn 2:16 NASB) For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.
(1 Jn 2:17 NASB) The world is passing away, and also its lusts; but the one who does the will of God lives forever.
(1 Jn 4:3 NASB) and every spirit that does not confess Jesus, is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world.
(1 Jn 4:4 NASB) You are from God, little children, and have overcome them; because greater is He Who is in you than he who is in the world.
(1 Jn 4:5 NASB) They are from the world; therefore they speak as from the world, and the world listens to them.
(1 Jn 4:6 NASB) We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error."
(1 Jn 5:20 NASB) "And we [have known] that the Son of God [is] come, and has given us understanding so that we ... know Him Who is true; and we are in Him Who is true, in His Son Jesus Christ. This [God] is the true God and eternal life."
(1 Jn 5:20 Interlinear)
"οἴδαμεν
δὲ ὅτι ὁ Υἱὸς
τοῦ Θεοῦ ἥκει καὶ
"We have known and that the Son of God is come and
δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν
has given us an understanding that we know
τὸν ἀληθινόν καὶ ἐσμὲν ἐν τῷ ἀληθινῷ
the true [One] and we are in the true [One]
ἐν τῷ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ
in the Son His Jesus Christ
οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος"
This is the
true God and
life eternal."
1) [Manuscript evidence for 1 Jn 5:20a]:
After the words rendered "the Son of God has come," several Latin witnesses (it(l), vg(mss), Speculum) have this addition: "and was clothed with flesh for our sake, and suffered, and arose from the dead. He has adopted us." This creedal expansion may have supplied some sort of liturgical need; but it is not part of the original text.
2) [Manuscript evidence for 1 Jn 5:20b]:
WH, Sinaiticus, A, B-org, L, P, 049, 33, 81, 614, Tisc, Sod have "so that we know," [present tense, indicative mood]. This has the better attestation. It is common in the Koine Greek of the NT.
TR, NU, B-corr, Psi, 1739, Maj, byz have "that we may know," [present tense, subjunctive mood]
3) [More manuscript evidence for 1 Jn 5:20c]:
TR, WH, NU, sinaiticus(2), B, 81, Syr(p), Maj have "the true One."
Variant #1 - A, Psi, 33, 1739(VG) have "the true God."
Variant #2 - Sinaiticus-org, cop(sa) have "that which is true" with no versions using it.
The rendering "the true One" is slightly favored over "the true God." The latter and "that which is true," appear to be scribal changes to explain the referent of the adjective rendered "true."
The first
variant, ("the true God"), designates "the true" as "the
true God," whereas the second variant is, "that which is true."
The TR, WH, NU readings expect the reader to understand that "the
true" is an adjectival surrogate for "the true One."
The "true
One" is God, as is supplied in the first variant. This is identifying
of God the Father indirectly identifies God the Son as the true God and
eternal life. For, as John goes on to explain, the believers experience
the reality of being in God: "and we are in Him [God] Who is true, in
His Son [Jesus Christ]." By this John indirectly identifies Jesus as
being "the true God and eternal life" by stipulating, "We are in Him
[God] Who is true,in His Son Jesus Christ. In
the Greek, the pronoun rendered "this One" in the expression
rendered "this One is the true God and eternal life" refers to
the Person Whom the Son has come and has given us understanding of so that we know Him Who is true [God], i.e., God.
Note that the manuscript designated as Steph omits the definite article rendered "the" with the phrase "eternal life," which makes no difference in meaning since it is God Who is in view.
(1 Jn 5:20 NASB) "And we [have known] that the Son of God [is] come, and has given us understanding so that we ... know Him Who is true; and we are in Him Who is true, in His Son Jesus Christ. This [God] is the true God and eternal life." =
The phrase at the beginning of the verse rendered "And we [have known] that the Son of God [is] come so that we know Him [God] Who is true" has God in view as the subject of knowledge of God as a result of the Son of God having come in the sense of declaring Who God is, (cref. Jn 1:18) - as opposed to knowing Who the Son is, as some contend. For the beginning phrase is followed by "and we are in Him [God] Who is true, in His Son Jesus Christ," which implies that believers are in God who are in His Son Jesus Christ - a declaration that Jesus Christ is God, i.e., to be in God is to be in His Son Jesus Christ. And notice the phrase "in His Son" with the personal pronoun rendered "His" corroborating that it is the knowledge of God Whom the Son of God has made known by His having come. It is not the knowledge of the Son Himself that Jesus Christ, the Son of God, came to make known, although that was the result of His coming as well. Whereupon the last phrase continues to have the subject of God in view: "This One [meaning God] is the true God and eternal life." There is no indication that the subject of the knowledge of the true God is in view being declared as Jesus Christ, as some contend. God is in view in this passage as the key subject throughout: the God of the Bible, Whose Son is Jesus Christ. It is God Who is the true God and eternal life. Furthermore, since to be in God is to be in Jesus Christ; then Jesus Christ is God; and God - His Son - is the true God and eternal life by implication.
Albeit it is not unknown for Christ to be given God's name (Phil. 2:9-11) or even to be called 'God' (Heb. 1:8-9; John 1:1), that would run contrary to the theme here in 1 Jn 5:20 which is contrasting true and false understandings of God for which Jesus Christ's revelation of God is the criterion]
****** EXCERPT FROM JN 1:18 ******
(Jn 1:1 YLT) '''In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:4 NAS) In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it. (Jn 1:12 YLT) But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood [lit., bloods] nor of a will of flesh, nor of a will of man but - of God were begotten [born]. (Jn 1:14 NKJV) And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the [One and only from] the Father, full of grace and truth. (Jn 1:15 YLT) John [lit., witnesses] concerning Him, and [lit., cried out], saying, "This was He of Whom I said, 'He Who after me is coming, has come before me, for He was before me' (Jn 1:16 YLT) and out of His fullness did we all receive, [even] grace [in place of] grace: (Jn 1:17) For [because] the Law was given through Moses; grace and truth came through Jesus Christ. (Jn 1:18 NAS) No one has seen God at any time; [but] the [lit., One and only] God Who is in the bosom of the Father, He has [lit., declared] Him.''' =
No finite human being has seen God at any time, (Jn 1:18a); but the One and only God, (Jn 1:18b), the Word, Who has always been face to face with God - able to see and intimately know God, (Jn 1:1-2), Who is in the bosom of the Father - in the closest personal intimate relationship with Him, (Jn 1:18b) - has become flesh, (Jn 1:14). And in His Perfect Humanity, the One and only God, has come into the world, (Jn 1:14), to declare through Himself Who God is to mankind, (Jn 1:18). Mankind can now behold the glory as of the One and only from the Father, full of the grace and truth of God, (Jn 1:14). The Word become flesh has made God knowable and known to mankind, so that men can choose to know God and trust in the Word unto an eternal life familial relationship with God, (Jn 1:12-13).
****** END OF EXCERPT FROM JN 1:18 ******
(1 Jn 5:20 NASB) "And we [have known] that the Son of God [is] come, and has given us understanding so that we ... know Him Who is true; and we are in Him Who is true, in His Son Jesus Christ. This [God] is the true God and eternal life." =
Since the children of God, born of God including the apostles have known that the Son of God is come beginning at the time that they became children of God, born of God unto eternal life, then by this they have known Him [God] Who is true and have known that they are in Him Who is true, that is to say, in His Son Jesus Christ, verifying that they are forever children of God, born of God by virtue of the Spirit of God Whom they have received within themselves when they became children of God, born of God, (ref. 1 Jn 3:4; 4:13).
(1 Jn 5:19a NASB) "We [have known] that we are of God,"
Furthermore, 1 Jn 5:20 goes on to indicate that this knowledge of the true God and eternal life which was imparted to all children of God, born of God at their new birth / salvation unto eternal life extends to knowing through the coming into the world of Jesus Christ, God's Son, that God is the true God and eternal life. The words rendered "This is" refers back to the words rendered "His Son Jesus Christ."
(1 Jn 1:1 YLT) "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we did behold [in the sense of gazed intently upon], and our hands did handle, concerning the Word of ... Life -
(1 Jn 1:2 NASB) and [indeed] the Life was manifested, and we have seen and testify and proclaim to you the Eternal Life, which was with the Father and was manifested to us -"
Note that the false teachers said that their relationship with God was apart from the Son. Fellowship with God as they taught it came through some special divine knowledge of the subject, received through a process of speculative inquiry to which they claimed to have the key. But the reality of God can be known only through knowing Jesus Christ as God's Son Who came into the world in the flesh to be a propitiation for the sins of the whole world, through Whom a moment of faith alone in Him alone provides eternal life, (1 Jn 5:1, 9-13). But the false teachers denied that He came in the flesh, (1 Jn 4:2; 2 Jn 1:7). Still others contend that the knowledge of God in view in 1 Jn 5:20 is attained by being faithful, walking as Jesus walked which contradicts the author John's message that he is addressing all children of God, born of God - their position with God as forever children of God, having come to know Him as the Son of God when they became born of God through a moment of faith alone in Him alone, whether more or less faithful in their temporal lives. Otherwise there would be no need for any of the verses that exhort children of God, born of God to be faithful in the first place - including the last verse of this epistle:
(1 Jn 5:21 NASB) "Little children, guard yourselves from idols."
1) [Manuscript evidence for 1 Jn 5:21]:
WH, NU Sinaiticus, A, B, Psi, 33, 1739, syr, cop omit have "Amen" at the end.
TR, P, Maj have "Amen" at the end - a scribal edition.
(1 Jn 5:21 NASB) "Little children, guard yourselves from idols." =
Author John tells his readers, "Little children [referring to children of God, born of God] guard yourselves from idols," which implies that children of God, born of God indeed do have the capacity to practice sin. Hence John warns them to guard themselves from putting anything before God in priority and from doing anything that is not righteous. Any moral compromise with worldly perspectives was likely to lead to some involvement with idolatry - with an unrighteous person, activity, thought, etc.
(1 Jn 2:12 NASB) "I [write] to you, little children, because [your] sins have been forgiven you for His name's sake."
Despite remaining in mankind's fallen condition, children of God, born of God may walk in fellowship with God by walking in the Light of God's Absolute Righteousness - not according to it in sinless perfection; but in the sense of
(1) acknowledging that God is Perfect Light / Absolute Righteousness, (1 Jn 1:5-7); and
(2) acknowledging their sinful shortcomings before a Holy God, (1 Jn 1:8-10);
and while they are walking in that Light they can know via trusting in what Scripture says about the matter - and not what they feel such as by some kind of supernatural power taking control of their actions like an expression of a spiritual gift: that they have temporal fellowship with God and with one another who are walking in that Light. Furthermore, Scripture says that the blood of Jesus, God's Son, cleanses each of them from the temporal sin they are acknowledging and from all unrighteousness, (1 Jn 1:5-10).
So whatever
children of God, born of God do in the name of God while they walk in the
Light of God's Absolute Righteousness, and are expressing agapE, godly
love for others, in accordance with that which they have properly learned
.which is in accordance with the truths of
God as relayed in Scripture, their deeds will be purified from all
unrighteousness and be acceptable to God for eternal rewards at judgment
.
This is true when children of God, born of God endeavor to do the
following:
{} study / abide in God's Word - guardedly keep His commandments, and thereby abide in God / Jesus Christ - hence walk in the same manner as Jesus Christ by the grace of God, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23);
{} speak to others from Scripture, (1 Jn 2:24);
{} care for the unsaved and share their faith with them with an agapE, godly love, (1 Jn 2:24; Mt 28:19-20);
{} express
agapE love toward the brethren and thereby affirm to themselves that by
the grace of God they know God and are born of God and that they know that
God's love is perfected, i.e., made complete in them ,
(1 Jn 2:10; 3:14, 18-19; 4:7-12; 5:1-5, 9-13);
{} confess their sins while walking in the Light of God's Absolute Righteousness, (1 Jn 1:5-10);
{} be assured because they are children of God, born of God that their sins are forgiven unto eternal life and unto temporal fellowship with God, (1 Jn 1:9, 2:12; 5:9-13);
{} look forward to Christ's appearing and thereby be assured of their eternal destiny, (1 Jn 2:28; 3:2);
{} keep God's commandments, (1 Jn 2:3, 2:25; 3:2-3, 24; 5:2-5);
{} walk in the same manner that Christ walked, (1 Jn 2:6);
{} not love the world or the things in it, (1 Jn 2:15);
{} know that they are born of God unto eternal life because the world hates them like it hated Christ - implying that they are endeavoring to abide in God's Word, (1 Jn 3:13);
{} confess the Father and the Son, and especially the Son having come in the flesh, (1 Jn 2:23);
{} know that God is Light - Absolutely Perfect Righteousness; and in Him there is no darkness, no unrighteousness at all, (1 Jn 1:5-7; 2:29; 3:5);
{} know that they are children of God, born of God, because they have the sure hope of eternal life fixed upon the Son of God, (1 Jn 2:28; 3:2-3: 5:9-13);
{} test the spirits to determine if they are from God, (1 Jn 4:1-6); etc.
Furthermore, in addition to self-examination to determine if they are abiding in God, children of God, born of God while they walk in God's Light can know what is of God and what is not relative to what they observe others say and do. But this is conditioned upon the accuracy of what one thinks another is saying and doing. Appearances can be deceiving when one lacks the knowledge of details behind what they observe. For children of God, born of God neither have God's Absolute Knowledge of another's eternal and temporal position with Him, nor know what God knows about another's understanding, motivation and faith. And this is further limited to what the child of God, born of God has as an accurate understanding of what Scripture teaches on the matter at hand.
Nevertheless, there are a number of indicators as to whether or not one is a child of God, born of God on the path toward fellowship with God such as:
{} persistent, daily study of Scripture in accordance with the order in which
each book of God's Word was inspired by the Holy Spirit to be written
without skipping any parts - hence no cherry picking of verses from all
over the Bible without regard for context instead of thoroughly analyzing
each passage to verify the context from the beginning of the Book it
is contained in, in the order it was written - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .-
[ref. abiding in God's Word, (1 Jn 2:3-14, 24; Jn 14:23)].
{} persistent, daily sharing of what one has learned and confirmed in ones
study of Scripture with others via a vigorous contending of each point
with accurate citations, and quotes from a reliable version of God's Word;
but with a willingness to allow oneself to be proved wrong by carefully
listening to what others have to say, verifying / refuting each point made
from Scripture - all of which must be in accordance with the normative
rules of language, context and logic which were evidently used to compose
the Bible .-
[ref. abiding in God's Word, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23].
{} persistent, daily review of what one has learned and shared with others,
to make sure it accurately follows Scripture - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .-
[ref. abiding in God's Word, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23].
{} persistent, daily concern for the eternal destiny of others characterized
by a reluctance to turn away from them even despite rejection - always
looking for ways to communicate with them from Scripture in a manner which
will get them to seek what it says in the Bible and to seek salvation /
fellowship with God - all of which must be in accordance with the
normative rules of language, context and logic which were evidently used
to compose the Bible -
expressing agape, godly love for others, [ref. 1 Jn 2:10; 3:14, 18-19;
4:7-12].
{} persistently resolving apparent contradictions within ones own mind about
the Bible by rigorously applying the normative rules of language, context
and logic
.leading to corrections and affirmations of
the conclusions one has arrived at. Hence accurate non-contradictory
observations of what Scripture is saying are consistently arrived at when
the rules are faithfully applied. This testifies to the inerrancy /
non-contradictory nature of God's Word when interpreted faithfully via the
rules by which it was penned. And thereby it will constantly be affirmed
that all conclusions are in perfect harmony with one another and fit one
another without contradiction - hence God actually did inspire Scripture,
[ref. abiding in God's Word, (1 Jn 2:3-14, 24; 3:2-3, 24, 27; Jn 14:23].
And God has indeed communicated His Word in a perfect manner utilizing normative rules of language. For whenever the normative rules are strictly adhered to, what results is a 'single line' of interpretation with no contradiction, no confusion and perfect consistency throughout every book of the bible, corroborating that it is God's Word!
{} persistently not willing to compromise if it means going against what one
has learned from God's Word even to the extent of being alone and all by
oneself even persecuted - all of which must be in accordance with the
normative rules of language, context and logic which were evidently used
to compose the Bible .,
[ref. 1 Jn 3:13];
{} living
every day with a view to eternity more than temporal matters as a result
of ones assurance of ones eternal destiny - all of which must be in
accordance with the normative rules of language, context and logic which
were evidently used to compose the Bible .,
looking to eternity, [ref. (1 Jn 2:12, 28; 3:2-3, 13)].