Expositor's Bible: The Epistles of St. John

Footnote_267_267

Ver. 28, 29.

Footnote_268_268

The writer ventures to lament the substitution of "judgment" for "condemnation," ver. 24. R.V. It is a verbal consistency, or minute accuracy, purchased at the heavy price of a false thought, suggested to many readers who are not scholars. "In John's language κρισις is, (a) that judgment which came in pain and misery to those who rejected the salvation offered to mankind by Christ, iii. 19, κ.τ.λ., ερχεσθαι εις κρισιν, to fall into the state of one thus condemned, v. 24. (b) Judgment of condemnation to the wicked, with ensuing rejection, v. 29." Grimm. Lex. N.T. 247. Between this passage of the fourth Gospel and Apoc. xx., there is a marvellous inner harmony of thought. "The first resurrection" (ver. 6) = John v. 21, 26; then vv. 11, 12, 13 = John v. 28, 29.

Footnote_269_269

Heb. ix. 27; 2 Cor. v. 10, cf. Rom. xiv. 10; Apoc. xx. 11, 12, 13.

Footnote_270_270

μεθ' ἡμων – God's love in itself is perfected. It might be made as perfect as man's nature will admit by an instantaneous act; but God works jointly, in companionship with us. The grace of God "preventing us that we may will, works with us when we will." The essential idea of μετα is companionship or connexion. (See Donaldson, Gr. Gr., 50, 52 a.)

Footnote_271_271

ελευθεριας ἡ πολις μεστη και παρρησιας γιγνεται. (Plat., Rep., 557 B). The word is derived from παν and ῥησις.

Footnote_272_272

Ephes. i. 18.

Footnote_273_273

Cf. Matt. v. 48.

Footnote_274_274

Ver. 18.

Footnote_275_275

Bengel. The writer must acknowledge his obligation to Professor Westcott, whose exposition gives us a peculiar conception of the depth of St. John's teaching here. (The Epistles of St. John, 149-153).

Footnote_276_276

This is expressed, after St. John's fashion, by the neuter, παν το γεγεννημενον εκ του Θεου. ver. 4.

Footnote_277_277

ἡ πιστις ἡμων, ver. 4.

Footnote_278_278

ὁ νικων τον κοσμον, ὁ πιστευων, ver. 5.

Footnote_279_279

1 John ii. 29.

Footnote_280_280

1 John iv. 7.

Footnote_281_281

John iii. 5.

Footnote_282_282

σφοδρα αινιγματωδης και σκοτεινως ειρημενος. Euseb.

Footnote_283_283

וֶה יֻלָּר־שָׁם. Ver. 4.

אִישׁ וְאִישׁ יֻלַּר־בָּהּ. Ver. 5.

וֶה יֻלָּר־שָׁם. Ver. 6. Psalm lxxxvii.

Footnote_284_284

"Both they who sing and they who dance,With sacred song are there;In thee fresh brooks and soft streams glance,And all my fountains clear."Milton, Paraphrase Ps. lxxxvii. 7.

This, on the whole, seems to be considered the most tenable interpretation.

Footnote_285_285

Συ ει ὁ διδασκαλος του Ισραηλ; John iii. 10.

Footnote_286_286

John i. 26, ii. 6, 9, iii. 5-22, iv. 6-16, v. 3, vii. 37, 39, ix. 7, xiii. 1-5, xix. 34.

Footnote_287_287

Hooker, E. P., V. lix. (4).

Footnote_288_288

So the perfect is used throughout. γεγεννηται. ii. 29, iii. 9, iv. 7. παν το γεγεννημενον. v. 4. Very remarkably below, πας ὁ γεγεννημενος – αλλα ὁ γεννηθεις εκ του Θεου; the first of the regenerate man who continues in that condition of grace, the second of the Begotten Son of God who keeps His servant. 1 John v. 18.

Footnote_289_289

Training of children; or How to Make the Children into Saints and Soldiers of Jesus Christ. By the General of the Salvation Army. London: Salvation Army Book Stores, pp. 162, 163.

Footnote_290_290

Not quite, cf. Rom. viii. 37, xii, 21; 1 Cor. xv. 55, 57. The substantive νικη occurs only 1 John v. 4. A slightly different form (νικος) is in Matt. xii. 20; 1 Cor. xv. 54, 55, 57.

Footnote_291_291

John xvi. 33.

Footnote_292_292

John ii. 13, 14.

Footnote_293_293

1 John iv. 4.

Footnote_294_294

It does not seem possible to convey to the English reader the fourfold harping upon the word (1 John v. 4, 5) by any other rendering. "The victory that hath overcome the world" (R.V.) fails in this. The noble translation of ὑπερνικωμεν (Rom. viii. 37), happily retained by the Revisers, is rendered consistent by the translation here proposed.

Footnote_295_295

Apoc. ii. 13, xiv. 12.

Footnote_296_296

Fides quæ creditur, not quâ creditur.

Footnote_297_297

"Thou who art victory!" Wordsworth, Ode to Duty.

Footnote_298_298

ὑπερνικωμεν. Rom. viii. 37.

Footnote_299_299

δεδωκεν ἡμιν διανοιαν ἱνα γινωσκομεν κ.τ.λ. 1 John v. 20. N. T. lexicographers give as its meaning intelligentia (einsicht). See Grimm. Bretschn., s.v. Prof. Westcott remarks that "generally nouns which express intellectual powers are rare in St. John's writings." But διανοια is the word by which the LXX. translate the Hebrew לֵב, and has thus a moral and emotional tinge imparted to it. We may compare the sense in which Aristotle uses it in his Poetics for the cast of thought, or general sentiment. (Poet., vi.)

Footnote_300_300

ει την μαρτυριαν των ανθρωπων λαμβανομεν. 1 John v. 9.

Footnote_301_301

The A. V. (very unhappily) tried to minimise this reiteration by the introduction of synonyms in four places – "bear record," "record" (vv. 7, 10, 11), "hath testified" (ver. 9).

Footnote_302_302

ὁ ελθων.

Footnote_303_303

δι ὑδατος και αιματος.

Footnote_304_304

ουκ εν τω ὑδατι μονον, αλλ' εν τω ὑδατι και εν τω αιματι.

Footnote_305_305

τρεις εισιν οι μαρτυρουντες, ver. 7.

Footnote_306_306

The Water, John iii. 5, cf. i. 26-33, ii. 9, iii. 23, iv. 13, v. 4, ix. 7. The Blood, vi. 53, 54, 56, xix. 34. The Spirit, vii. 39, xiv., xv., xvi., xx. 22. The water centres in Baptism (iii. 5); the blood is symbolised, exhibited, in Holy Communion (vi.); the Spirit is perpetually making them effective, and especially by the appointed ministry (xx. 22).

Footnote_307_307

ὁτι αυτη εστιν ἡ μαρτυρια του Θεου, ὁτι μεμαρτυρηκεν περι του υιου αυτου, ver. 9.

Footnote_308_308

v. 39, 46, etc.

Footnote_309_309

viii. 18.

Footnote_310_310

viii. 17, 18.

Footnote_311_311

ver. 36, x. 25.

Footnote_312_312

ὁ πιστευων εις τον υιον του Θεου, ver. 10. (See Bihs Ellicott on the force of various prepositions with πιστευω. Comment, on Pastoral Epistles.)

Footnote_313_313

Bentley. Letter of January 1st, 1717.

Footnote_314_314

The writer is entirely persuaded that St. John in chap. xx. 30, 31, refers to the Resurrection "signs," and not to miracles generally.

Footnote_315_315

Acts x. 41, 42. It is to be regretted that the R. V. has not boldly given us such an arrangement of the words in this important passage as would at once connect "made manifest" with "after He rose again from the dead," and avoid making the Apostle state that the chosen witnesses ate and drank with Christ after the Resurrection. St. Peter mentions that particular characteristic of the Apostles which made them judges not to be gainsayed of the identity of the Risen One with Him with whom they used to eat and drink.

Footnote_316_316

John xiv. 19-21.

Footnote_317_317

Τις τουτο ειδεν; γυνη παροιστρος, και ει τις αλλος των εκ της αυτης γοητειας. Ὁτε μεν ηπιστειτο εν σωματι πασιν ανιδην (freely, without restraint) εκηρυττεν, ὁτε δε πιστιν αν ισχυραν παρειχεν εκ νεκρων αναστας ἑνι μονω γυναιω και τοις ἑαυτου θεασιωταις (adepts, initiated) κρυβδην παρεφαινετω … εχρην ειπερ οντως θειαν δυναμιν εκφηναι ηθελεν ὁ Ιησους αυτοις τοις επηρεασι και τω καταδικασαντι και ὁλως πασιν οφθηναι. [Celsus, ap. Orig., 2, 55, 59, 70, 63.] The passage is given in Rudolph Anger's invaluable Synopsis Evang. cum locis qui supersunt parallelis litterarum et traditionum Evang. Irenæo. antiquiorum. p. 254.

Footnote_318_318

γυνη παροιστρος, Celsus. "Moments sacrés ou la passion d'une hallucinée donne au monde un Dieu ressuscité." Renan, Vie de Jesus, 434.

Footnote_319_319

"Post Resurrectionem … Dominus quum dedisset sindonem servo sacerdotis" – Evang. ad Heb. – Matt. xxvii. 59. – R. Anger, Synopsis Evang., 288.

Footnote_320_320

Mark xvi. 8.

Footnote_321_321

Luke xxiv. 37.

Footnote_322_322

Luke xxiv. 41; John xx. 20.

Footnote_323_323

Ps. xxxiv. 15.

Footnote_324_324

John xxi. 12, cf. 7.

Footnote_325_325

Matt. xxviii. 13.

Footnote_326_326

1 Peter i. 3, 4; Apoc. i. 17, 18.

Footnote_327_327

See The Destiny of Man, viewed in the light of his origin, by John Fiske, especially the three remarkable chapters pp. 96-119.

Footnote_328_328

John xx. 10, 11.

Footnote_329_329

The word Ἑβραιστι had unfortunately dropped out of the T. R. John xx. 16.

Footnote_330_330

John xiv. 19.

Footnote_331_331

εν ἑαυτω, ver. 10.

Footnote_332_332

ὁ μη πιστευων τω Θεω, Ibid.

Footnote_333_333

ου πεπιστευκεν, Ibid.

Footnote_334_334

εις την μαρτυριαν ἡν μεμαρτυρηκεν ὁ Θεος περι του υιου αυτου. Ibid.

Footnote_335_335

παν το γεγεννημενον εκ του Θεου νικα τον κοσμον. ver. 4.

Footnote_336_336

With the neuter in ver. 4, contrast the individualising masculine in ver. 5, τις εστιν ὁ νικων.

Footnote_337_337

Mr. Matthew Arnold.

Footnote_338_338

This is true as a general rule; but there were exceptions.

Footnote_339_339

See Ps. xv. Cf. Ps. xxiv. 3-7.

Footnote_340_340

1 John v. 15.

Footnote_341_341

1 John v. 14, 18.

Footnote_342_342

Vv. 14, 15.

Footnote_343_343

Historical and Critical Commentary on Leviticus. By M. M. Kalisch. Part 1. Theology of the Past and Future, 431, 438.

Footnote_344_344

This is denied by De Wette (Ueber die Religion, Vorlesungen, 106).

Footnote_345_345

The form of expression indicates not necessarily the very things asked, but the spiritual essence and substance.

Footnote_346_346

Ἡ γαρ επαγγελια του λουτρου ουκ αλλη τις εστι κατ' αυτους, ἡ το εισαγαγειν εις την αμαραντον ἡδονην τον λουομενον κατ' αυτους ζωντ ὑδατι και χριομενον αλαλω χρισματι. – (Philosoph., p. 140, de Naassenis.)

Footnote_347_347

Moyer Lecture, vi.

Footnote_348_348

John i. 18.

Footnote_349_349

There is no doubt a large amount of authority for this view that St. John addresses a Church personified. It has the support of sacred critics so different as Bishop Wordsworth and Bishop Lightfoot. (Ep. to Colossians and Philemon, 305), and Professor Westcott seems (with some hesitation) to lean to it. But there is also a great body of support, ancient and modern, for the literal view. (Clem. Alex., Adunbr. ad ii. Joan., Op., iii. 1011.) So Athanasius, or the author of "Synopsis S.S." in Athanasius, Opp., iv. 410. See also the heading of the A. V. ("He exhorteth a certain honourable matron, with her children.") For reasons for accepting Kyria rather than Electa as the name, see Speaker's Commentary, iv. 335.

Footnote_350_350

Ver. 12.

Footnote_351_351

ευρηκα, ver. 4.

Footnote_352_352

"James, Cephas, and John, who seemed to be pillars." Gal. ii. 9.

Footnote_353_353

Luke ii. 36.

Footnote_354_354

1 Tim. v. 3, 5, 10.

Footnote_355_355

1 Tim, v. 6-11, 12, 13.

Footnote_356_356

2 John 2.

Footnote_357_357

Ver. 1.

Footnote_358_358

δια την αληθειαν την μενουσαν εν ἡμιν, και μεθ' ἡμων εσται εις τον αιωνα. 2 John ver. 2.

Footnote_359_359

Irenæus, Hær., iii. 4.

Footnote_360_360

Ver. 7.

Footnote_361_361

Ver. 9.

Footnote_362_362

Ver. 5.

Footnote_363_363

"Commandments and commandment– Love strives to realise in detail every separate expression of the will of God." (Prof. Westcott, Epistles of St. John, 217).

Footnote_364_364

Ver. 6.

Footnote_365_365

It is, probably, the existence of these verses (vv. 10, 11) which acts as a stimulus to many liberal Christian commentators in favour of the ultra-mystical view, that the lady addressed in this Epistle is a Church personified. It should be carefully noted that St. John speaks of a formal summons, so to speak, from an emissary of antichrist as such. (ει τις ερχεται προς ὑμας, ver. 10). St. John, also, must have detected a danger in the very gentleness of Kyria's character, or in the disposition of some of her children. So much, indeed, might seem implied in the sudden, solemn, and rather startling warning, which entreated constant continuous care (βλεπετε ἑαυτους), so that they should not in some momentary impulse, under the charm of some deceiver, lose what they had wrought, and with it reward in fulness (ἱνα μη απολεσητε, ver. 10).

Footnote_366_366

Titus iii. 4.

Footnote_367_367

1 Tim. i. 1; 2 Tim. i. 2.

Footnote_368_368

The construction altered to bring out the meaning more strikingly than a uniform structure could have done. – Winer, Gr. Gr., Part III., § 3.

Footnote_369_369

Εσται μεθ' ὑμων χαρις, ελεος, ειρηνη, κ.τ.λ. 2 John ver. 3.

Footnote_370_370

Ιησουν Χριστον ερχομενον εν σαρκι. 2 John ver. 7.

Footnote_371_371

Ιησουν Χριστον εν σαρκι εληλυθοτα. 1 John iv. 2.

Footnote_372_372

Caius, a Macedonian (Acts xix. 29); Caius of Derbe (Acts xx. 4); Caius of Corinth (Rom. xvi. 23; 1 Cor. i. 14).

Footnote_373_373

Rom. xvi. 23.

Footnote_374_374

No doubt ver. 10 presents some difficulty. Voyages between Corinth were regularly and easily performed. Still it is scarcely probable that the aged Apostle should have contemplated such a voyage. But the form (εαν ελθω) purposely expresses possibility rather than probability – the smallest amount of presumption – if I shall come, which is not quite impossible. (Donaldson, Gr. Gr., "Conditional Propositions." 501.) The hope of seeing Caius "face to face" (ver. 14) contains no objection, as it may refer to a visit of Caius to Ephesus.

Footnote_375_375

"Synopsis S.S." '76. (S. Athanas., Opp., iv. 433. Edit. Migne.)

Footnote_376_376

Read together 3 John 12, and John xxi. 24.

Footnote_377_377

The writer had worked out his conclusions about Caius independently before he happened to read Bengel's note. "Caius Corinthi de quo Rom. xvi. 23, vel huic Caio, Johannis amico, fuit simillimus in hospitalite – vel idem; – si idem, ex Achaia in Asiam migravit, vel Corinthum Johannes hanc epistolam misit."

Footnote_378_378

Acts xix. 23-41.

Footnote_379_379

"Almost throughout all Asia this Paul hath persuaded and turned away much people, saying, that they be no gods, which are made with hands." – Acts xix. 26.

Footnote_380_380

vii. 46.

Footnote_381_381

Apoc. iii. 7, 8, 12.

Footnote_382_382

"All men."

Footnote_383_383

Και ὑπ' αυτης της αληθειας i. e., Jesus (Apoc. iii. 7, 12). This type of expression marks the "Asiatic school." So Papias; απ' αυτης της αληθειας (Ap. Euseb. H. E., iii. 39). Cf. John xiv. 6.

Footnote_384_384

"And we also bear witness." 3 John 12.

Footnote_385_385

3 John 5, 6, 7.

Footnote_386_386

2 John 9.

Footnote_387_387

3 John 9, 10.

Footnote_388_388

See authorities quoted by Archdeacon Lee (Speaker's Commentary, Tom. ii., N.T., p. 512).

Footnote_389_389

μιμου … το αγαθον, 3 John 11.

Footnote_390_390

3 John 13.

Footnote_391_391

The verb αγαθοποιειν is found in a few places in the LXX and New Testament. "Amongst profane writers, astrologers only used this verb. They signified by it, I offer a good omen. So in Proclus and others." See Bretsch. and Grimm, s. v. αγαθοποιεω.

Footnote_392_392

"Worthily of God" ver. 6; "is of God – hath not seen God" ver. 11.

Footnote_393_393

Ver. 7.

Footnote_394_394

"The friends salute thee: salute the friends by name," ver. 14 The mention of friendship is not common in the New Testament. Beautiful exceptions will be found in Luke xii. 4; John xi. 11, xv. 14, 15; cf. Acts xxvii. 3.

Footnote_395_395

As indicated by breathing – from ψυχω