{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/jo1003.htm","path":"bib/cmt/vws/jo1003.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/jo1003.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nBehold (\u1f34\u03b4\u03b5\u03c4\u03b5)\nLit., behold ye. The plural is peculiar. The usual form is the singular \u1f34\u03b4\u03b5 or \u1f30\u03b4\u03bf\u03cd. See Joh 1:29; Joh 11:3, etc.; Joh 4:35; Joh 19:26, Joh 19:27. Elsewhere the plural is used of something actually visible (Gal 6:11).\nWhat manner of (\u03c0\u03bf\u03c4\u03b1\u03c0\u1f74\u03bd)\nThe word is of infrequent occurrence in the New Testament, but is found in all the Synoptists and in Pe2 3:11. Only here in John's writings. Originally it means from what country or race; then, of what sort or quality. It is used of the quality of both persons and things.\nHath bestowed (\u03b4\u03ad\u03b4\u03c9\u03ba\u03b5\u03bd)\nEmphasizing the endowment of the receiver. Compare \u03c7\u03b1\u03c1\u03af\u03b6\u03bf\u03bc\u03b1\u03b9, from \u03c7\u03ac\u03c1\u03b9\u03c2 grace, favor, which emphasizes the goodwill of the giver. See Gal 3:18; Phi 2:9; Phi 1:29.\nThat (\u1f35\u03bd\u03b1)\nSee on Joh 15:13.\nWe should be called (\u03ba\u03bb\u03b7\u03b8\u1ff6\u03bc\u03b5\u03bd)\nOr, named. As Mat 2:23; Mat 21:13; Luk 1:13, Luk 1:31, etc. The verb is never used by John of the divine call. In Joh 10:3, for \u03ba\u03b1\u03bb\u03b5\u1fd6 calleth, read \u03c6\u03c9\u03bd\u03b5\u1fd6.\nThe sons (\u03c4\u03ad\u03ba\u03bd\u03b1)\nRev., better, children. See on Joh 1:12.\nAnd such we are (\u03ba\u03b1\u1f76 \u1f10\u03c3\u03bc\u03b5\u03bd)\nLit., and we are. Added by Rev., according to the best texts. A parenthetical, reflective comment, characteristic of John. See on Jo1 1:2.\nBeloved\nSee Jo1 2:7.\nNow are we and, etc.\nThe two thoughts of the present and the future condition of God's children are placed side by side with the simple copula, and, as parts of one thought. Christian condition, now and eternally, centers in the fact of being children of God. In that fact lies the germ of all the possibilities of eternal life.\nIt doth not yet appear (\u03bf\u1f54\u03c0\u03c9 \u1f10\u03c6\u03b1\u03bd\u03b5\u03c1\u03ce\u03b8\u03b7)\nRev., more correctly, it is not yet made manifest. See on Joh 21:1. The force of the aorist tense is, was never manifested on any occasion.\nWhat we shall be (\u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1)\n\"This what suggests something unspeakable, contained in the likeness of God\" (Bengel).\nBut we know\nOmit but.\nWhen He shall appear (\u1f10\u1f70\u03bd \u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03b8\u1fc7)\nRev., correctly, if He (or it) shall be manifested. We may render either \"if it shall be manifested,\" that is what we shall be; or, \"if He,\" etc. The preceding \u1f10\u03c6\u03b1\u03bd\u03b5\u03c1\u03ce\u03b8\u03b7 it is (not yet) made manifest, must, I think, decide us in favor of the rendering it. We are now children of God. It has not been revealed what we shall be, and therefore we do not know. In the absence of such revelation, we know (through our consciousness of childship, through His promise that we shall behold His glory), that if what we shall be were manifested, the essential fact of the glorified condition thus revealed will be likeness to the Lord. This fact we know now as a promise, as a general truth of our future state. The condition of realizing the fact is the manifestation of that glorified state, the revealing of the \u03c4\u03af \u1f10\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1 what we shall be; for that manifestation will bring with it the open vision of the Lord. When the what we shall be shall be manifest, it will bring us face to face with Him, and we shall be like Him because we shall see Him as He is.\nAs He is (\u03ba\u03b1\u03b8\u03ce\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd)\nStrictly, just as. Rev., even as.\n\"As long as the festivity\nOf Paradise shall be, so long our love\nShall radiate round about us such a vesture.\nIts brightness is proportioned to the ardor,\nThe ardor to the vision; and the vision\nEquals what grace it has above its worth.\nDante, \"Paradiso,\" iv., 37-42.\nEvery man that hath (\u03c0\u1fb6\u03c2 \u1f41 \u1f14\u03c7\u03c9\u03bd)\nA characteristic form of expression with John, containing \"a reference to some who had questioned the application of a general principle in particular cases.\" Here to some persons who had denied the practical obligation to moral purity involved in their hope. See Jo1 3:4, Jo1 3:6, Jo1 3:9, Jo1 3:10, Jo1 3:15, Jo1 3:23, Jo1 3:24; Jo1 4:7; Jo1 5:1, Jo1 5:4, Jo1 5:18; Jo2 1:9.\nHope\nJohn's only reference to Christian hope. The phrase used here, to have the hope upon one, is unique in the New Testament. Compare \u1f10\u03c0' \u03b1\u1f50\u03c4\u1ff7 \u1f14\u03b8\u03bd\u03b7 \u1f10\u03bb\u03c0\u03b9\u03bf\u1fe6\u03c3\u03b9\u03bd \"on Him shall the Gentiles hope\" (Rom 15:12): \u1f20\u03bb\u03c0\u03af\u03ba\u03b1\u03bc\u03b5\u03bd \u1f10\u03c0\u1f76 \u0398\u03b5\u1ff7 \u03b6\u1ff6\u03bd\u03c4\u03b9 \"we have hoped on the living God\" (Ti1 4:10). On the force of \u1f14\u03c7\u03c9\u03bd, see on Joh 16:22.\nIn Him (\u1f10\u03c0' \u03b1\u1f50\u03c4\u1ff7)\nAmbiguous. Better, as Rev., set on Him.\nPurifieth himself (\u1f01\u03b3\u03bd\u03af\u03b6\u03b5\u03b9 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd)\nOn the verb, see on Pe1 1:22; see on Jam 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (Joh 11:55; Act 21:24, Act 21:26; Act 24:18). In the remaining cases, of purifying the heart and the soul (Jam 4:8; Pe1 1:22). The kindred adjective \u1f01\u03b3\u03bd\u03cc\u03c2 pure, has a moral signification in every case, as has the noun \u1f01\u03b3\u03cc\u03c4\u03b7\u03c2 pureness (only Co2 6:6). \u1f09\u03b3\u03bd\u03b9\u03c3\u03bc\u03cc\u03c2 purification (only Act 21:26), ceremonial.\nHe (\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2)\nChrist, as always in the Epistle.\nPure (\u1f01\u03b3\u03bd\u03cc\u03c2)\nSee above. Though marking moral and spiritual purity, and that of a very high grade, since it is applied to Christ here, yet it admits the thought of possible temptation or pollution, thus differing from \u1f05\u03b3\u03b9\u03bf\u03c2, which means absolutely holy. Hence \u1f01\u03b3\u03bd\u03cc\u03c2 cannot properly be applied to God, who is \u1f05\u03b3\u03b9\u03bf\u03c2; but both may be used of Christ, the latter in virtue of His human perfection.\nWhosoever committeth sin (\u03c0\u1fb6\u03c2 \u1f41 \u03c0\u03bf\u03b9\u1ff6\u03bd \u03c4\u1f74\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd)\nRev., better, every one that doeth sin. See on Jo1 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare \u03c0\u1fb6\u03c2 \u1f41 \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03c9\u03bd whosoever sinneth (Jo1 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article \u03c4\u1f74\u03bd) that which includes and represents the complete ideal of sin. Compare do righteousness, Jo1 2:29.\nTransgresseth also the law (\u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6)\nRev., more accurately, doeth also lawlessness. Compare Mat 13:41, and the phrase \u03bf\u1f31 \u1f10\u03c1\u03b3\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1f74\u03bd \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03bd ye that work iniquity (Mat 7:23).\nFor (\u03ba\u03b1\u1f76)\nRev., correctly, and. This and the preceding clause are coordinated after John's manner.\nIs the transgression of the law (\u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u1f00\u03bd\u03bf\u03bc\u03af\u03b1)\nRev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare Jam 1:14; Jam 4:17.\nYe know\nJohn's characteristic appeal to Christian knowledge. Compare Jo1 2:20, Jo1 2:21; Jo1 4:2, Jo1 4:14, Jo1 4:16; Jo1 5:15, Jo1 5:18; Jo3 1:12.\nChrist, as always in this Epistle. See on Joh 1:18.\nWas manifested\nSee on Joh 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence \u1f41 \u03c0\u03ad\u03bc\u03c8\u03b1\u03c2 \u03bc\u03b5 He that sent me (Joh 4:34; Joh 6:38; Joh 9:4; Joh 12:44, etc.): \u1f41 \u03c0\u03ad\u03bc\u03c8\u03b1\u03c2 \u03bc\u03b5 \u03c0\u03b1\u03c4\u03ae\u03c1 the Father that sent me (Joh 5:37; Joh 8:18; Joh 12:49, etc.): with the verb \u1f00\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9 to send as an envoy, with a commission; God sent (\u1f00\u03c0\u03ad\u03c3\u03c4\u03b5\u03b9\u03bb\u03b5\u03bd) His Son (Joh 3:17; Joh 10:36; Jo1 4:10; compare Joh 6:57; Joh 7:29; Joh 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came (\u1f27\u03bb\u03b8\u03b5\u03bd, Joh 1:11); this is He that came (\u1f41 \u1f10\u03bb\u03b8\u1f7c\u03bd, Jo1 5:6). Came forth (\u1f10\u03be\u1fc6\u03bb\u03b8\u03bf\u03bd; Joh 8:42; Joh 16:27, Joh 16:28; Joh 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come (\u1f10\u03bb\u03ae\u03bb\u03c5\u03b8\u03b5\u03bd, Joh 3:19). Jesus Christ is come (\u1f10\u03bb\u03b7\u03bb\u03c5\u03b8\u03cc\u03c4\u03b1, Jo1 4:2). Compare Joh 5:43; Joh 12:46; Joh 18:37). In two instances with \u1f25\u03ba\u03c9 I am come, Joh 8:42; Jo1 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come (\u1f14\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9, Joh 8:14); compare Joh 14:3, Joh 14:18, Joh 14:28; also Jesus Christ coming (\u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, Jo2 1:7). With reference to the form: in flesh (\u03c3\u03ac\u03c1\u03be). See Joh 1:14; Jo1 4:2; Jo2 1:7. With reference to men, Christ was manifested (Jo1 1:2; Jo1 3:5, Jo1 3:8; Joh 1:31; Joh 21:1, Joh 21:14).\nTo take away (\u1f35\u03bd\u03b1 \u1f04\u03c1\u1fc3)\nSee on Joh 1:29.\nOur sins (\u03c4\u1f70\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u1f21\u03bc\u1ff6\u03bd)\nOmit \u1f21\u03c5\u1ff6\u03bd our. Compare Joh 1:29, \u03c4\u1f74\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd, the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.\nIn Him is no sin (\u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd)\nLit., in Him sin is not. He is essentially and forever without sin. Compare Joh 7:18.\nAbideth\nCompare Joh 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on Jo1 2:6.\nSinneth not\nJohn does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness.\nSeen - known\nThe vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth.\nLittle children\nSee on Jo1 2:1.\nDeceive (\u03c0\u03bb\u03b1\u03bd\u03ac\u03c4\u03c9)\nRev., better, lead astray. See on Jo1 1:8.\nDoeth righteousness\nSee on Jo1 3:4, and compare Jo1 2:29. Note the article \u03c4\u1f74\u03bd, the righteousness, in its completeness and unity. Not merely doing righteous acts. \"In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy\" (Plato, \"Gorgias,\" 507).\nThe Devil\nSee on Jo1 2:13. Compare Joh 8:44. \"The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him\" (Augustine).\nSinneth\nThe present tense indicates continuousness. He sinned in the beginning, and has never ceased to sin from the beginning, and still sinneth.\nThe Son of God\nFor the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on Jo1 1:7.\nMight destroy (\u03bb\u03cd\u03c3\u1fc3)\nLit., dissolve, loosen. Compare Act 27:41; Act 13:43. \"The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together\" (Westcott).\nWhosoever is born (\u03c0\u1fb6\u03c2 \u1f41 \u03b3\u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2)\nOn the form of expression, see on Jo1 3:4. Rev., begotten. The perfect participle indicates a condition remaining from the first: he who hath been begotten and remains God's child.\nHis seed\nThe divine principle of life.\nCannot\nSee on Jo1 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout.\nIn this (\u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3)\nSee on Jo1 2:3.\nChildren of the devil (\u03c4\u03ad\u03ba\u03bd\u03b1 \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b1\u03b2\u03cc\u03bb\u03bf\u03c5)\nThe only occurrence of the phrase. Compare Act 13:10, and see Joh 8:44.\nRighteousness\nHere the article is wanting, compare Jo1 3:7. Righteousness is regarded, not in its completeness, but as bearing a particular character. It will be interesting to follow out the same distinction between the following words with and without the article: \u1f00\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 sin; \u1f00\u03b3\u03ac\u03c0\u03b7 love; \u03b6\u03c9\u03ae life; \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1 truth.\nFrom the beginning\nSee on Jo1 1:1.\nThe purport and aim of the message. See on Joh 15:13.\nCain who was (\u039a\u03ac\u0390\u0301\u03bd \u1f27\u03bd)\nWho is not in the Greek. The construction is irregular. Lit., as Rev., not as Cain was of the evil one.\nSlew (\u1f14\u03c3\u03c6\u03b1\u03be\u03b5\u03bd)\nThe verb occurs only in John, and only here outside of Revelation. Originally, to slay by cutting the throat; so in Homer, of cattle:\n\"the suitor train who slay (\u03c3\u03c6\u03ac\u03b6\u03bf\u03c5\u03c3\u03b9)\nHis flocks and slow-paced beeves with crooked horns.\"\n\"Odyssey,\" i., 92.\nTo slaughter victims for sacrifice:\n\"Backward they turned the necks of the fat beeves,\nAnd cut their throats (\u1f15\u03c3\u03c6\u03b1\u03b6\u03b1\u03bd), and flayed the carcasses.\"\n\"Iliad,\" i., 459.\nThence, generally, to slay or kill.\nWherefore (\u03c7\u03ac\u03c1\u03b9\u03bd \u03c4\u03af\u03bd\u03bf\u03c2)\nLit., on account of what. \u03a7\u03ac\u03c1\u03b9\u03bd for the sake of, on account of, is elsewhere placed after the genitive. See Eph 3:1, Eph 3:14; Ti1 5:14; Gal 3:19.\nBrethren (\u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af)\nThe only occurrence of this mode of address in the Epistle.\nHate (\u03bc\u03b9\u03c3\u03b5\u1fd6)\nIndicative mood, pointing to the fact as existing: if the world hate you, as it does.\nWe know\nEmphatic; we as distinguished from the world.\nHave passed (\u03bc\u03b5\u03b1\u03c4\u03b2\u03b5\u03b2\u03ae\u03ba\u03b1\u03bc\u03b5\u03bd)\nLit., have passed over.\nFrom death (\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5)\nLit., out of the death. The article marks it as one of the two spheres in which men must be; death or life. The death, the life, present one of those sharp oppositions which are characteristic of the Epistle; as love, hatred; darkness, light; truth, a lie. \u1f49 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 the death, occurs in John's Epistles only here and in the next clause. In the Gospel, only Joh 5:24. Personified in Rev 1:18; Rev 6:8; Rev 9:6; Rev 20:13.\nUnto life (\u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03b6\u03c9\u03ae\u03bd)\nRev., better, into. Compare enter into the life, Mat 28:8; Mat 19:17.\nBecause\nThe sign of having passed into life; not the ground.\nWe love the brethren (\u1f00\u03b3\u03b1\u03c0\u1ff6\u03bc\u03b5\u03bd \u03c4\u03bf\u03c5,\u03c2 \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03cd\u03c2)\nThe only occurrence of the phrase. Elsewhere, love one another, or love his brother. See on Jo1 2:9.\nHis brother\nOmit.\nMurderer (\u1f00\u03b8\u03c1\u03c9\u03c0\u03bf\u03ba\u03c4\u03cc\u03bd\u03bf\u03c2)\nManslayer. Only here and Joh 8:44, of the devil.\nHath eternal life, etc.\nThe contrast is suggestive between the sentiment embodied in this statement and that of Pagan antiquity respecting murder, in the Homeric age, for instance. \"With regard to the practice of homicide, the ordinary Greek morality was extremely loose.... Among the Greeks, to have killed a man was considered in the light of misfortune, or, at most, a prudential error, when the perpetrator of the act had come among strangers as a fugitive for protection and hospitality. On the spot, therefore, where the crime occurred, it could stand only as in the nature of a private and civil wrong, and the fine payable was regarded, not (which it might have been) as a mode, however defective, of marking any guilt in the culprit, but as, on the whole, an equitable satisfaction to the wounded feelings of the relatives and friends, or as an actual compensation for the lost services of the dead man. The religion of the age takes no notice of the act whatever\" (Gladstone \"Homer and the Homeric Age,\" ii., 436).\nHereby (\u1f10\u03bd \u03c4\u03bf\u03af\u03c4\u1ff3)\nPerceive (\u1f10\u03b3\u03bd\u03ce\u03ba\u03b1\u03bc\u03b5\u03bd)\nRev., correctly, know.\nThe love\nOmit the italics of A.V., of God, and render as Rev., hereby know we love.\nLaid down His life (\u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f14\u03b8\u03b7\u03ba\u03b5\u03bd)\nSee on Joh 10:11.\nWe ought (\u1f40\u03c6\u03b5\u03af\u03bb\u03bf\u03bc\u03b5\u03bd)\nSee on Jo1 2:6.\nThis world's good (\u03c4\u1f78\u03bd \u03b2\u03af\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5)\nRev., the worlds goods. \u0392\u03af\u03bf\u03c2 means that by which life is sustained, resources, wealth.\nSeeth (\u03b8\u03b5\u03c9\u03c1\u1fc7)\nDeliberately contemplates. See on Joh 1:18. Rev., beholdeth. The only occurrence of the verb in John's Epistles.\nHave need (\u03c7\u03c1\u03b5\u03af\u03b1\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1)\nLit., having need. Rev., in need.\nBowels of compassion (\u03c4\u1f70 \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1)\nSee on pitiful, Pe1 3:8. Rev., much better, his compassion. The word only here in John.\nShall assure (\u03c0\u03b5\u03af\u03c3\u03bf\u03bc\u03b5\u03bd)\nTwo renderings are possible; the primitive meaning persuade (Act 19:26; Act 17:4; Co2 5:11); or the secondary and consequent sense, assure, quiet, conciliate (Mat 28:14). Render as A.V., and Rev. as sure. See critical note at the end of the commentary on this Epistle.\nBefore Him (\u1f14\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nEmphatic, the order being, before Him we shall assure our heart. These words are to be kept in mind as the key-note of what follows.\nFor if our heart condemn us, God is greater, etc.\nA very difficult passage. See critical note as above. Render, as Rev., shall assure our heart before Him whereinsoever our heart condemn us, because God is greater than our heart.\nFor (\u1f45\u03c4\u03b9)\nTo be rendered not as a conjunction (for, because) but as a relative, in whatsoever or whereinsoever.\nCondemn (\u03ba\u03b1\u03c4\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u1fc3)\nThe word occurs only three times in the New Testament; here, Jo1 3:21, and Gal 2:11. It signifies (1.) To note accurately, usually in a bad sense. Hence to detect (Pro 28:11); compare Aristophanes: \"Having observed (\u03ba\u03b1\u03c4\u03b1\u03b3\u03bd\u03bf\u1f7a\u03c2) the foibles of the old man\" (\"Knights,\" 46). To form an unfavorable prejudice against. So Herodotus. Datis says to the Delians, \"Why are ye fled, O holy men, having judged me (\u03ba\u03b1\u03c4\u03b1\u03b3\u03bd\u03cc\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u03c4' \u1f10\u03bc\u03b5\u1fe6) in so unfriendly a way?\" (vi., 97). (2.) To note judicially: to accuse: to accuse one's self. So Thucydides: \"No one, when venturing on a perilous enterprise, ever yet passed a sentence of failure on himself\" (\u03ba\u03b1\u03c4\u03b1\u03b3\u03bd\u03bf\u1f7a\u03c2 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03bc\u1f74 \u03c0\u03b5\u03c1\u03b9\u03ad\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9; iii., 45). To give sentence, or condemn. To condemn to death. \"Those who had fled they condemned to death\" (\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd \u03ba\u03b1\u03c4\u03b1\u03b3\u03bd\u03cc\u03bd\u03c4\u03b5\u03c2; Thucydides, vi., 60). To decide a suit against one. So Aristophanes: \"You judges have no maintenance if you will not decide against (\u03ba\u03b1\u03c4\u03b1\u03b3\u03bd\u03ce\u03c3\u03b5\u03c3\u03b8\u03b5) this suit\" (\"Knights,\" 1360). In Gal 2:11, it is said of Peter that, because of his concessions to the Jewish ritualists, \u03ba\u03b1\u03c4\u03b5\u03b3\u03bd\u03c9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2 \u1f26\u03bd he stood condemned or self-condemned (not as A.V., he was to be blamed). His conduct was its own condemnation. This is the sense in this passage, the internal judgment of conscience.\nBecause (\u1f45\u03c4\u03b9)\nThis second \u1f45\u03c4\u03b9 does not appear in the A.V. It is a conjunction.\nGreater (\u03bc\u03b5\u03af\u03b6\u03c9\u03bd)\nIs this superior greatness to be regarded as related to God's judgment, or to His compassion? If to His judgment, the sense is: God who is greater than our heart and knows all things, must not only endorse but emphasize our self-accusation. If our heart condemn, how much more God, who is greater than our heart. If to His compassion, the sense is: when our heart condemns us we shall quiet it with the assurance that we are in the hands of a God who is greater than our heart - who surpasses man in love and compassion no less than in knowledge. This latter sense better suits the whole drift of the discussion. See critical note. There is a play of the words \u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9 knoweth, and \u03ba\u03b1\u03c4\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u1fc3 condemneth, which is untranslatable.\nThe affectionate address is suggested by the preceding thought of tormenting self-accusation.\nConfidence (\u03c0\u03b1\u1fe4\u1fe5\u03b7\u03c3\u03af\u03b1\u03bd)\nRev., boldness. See on Jo1 2:28.\nWe ask (\u03b1\u1f30\u03c4\u1ff6\u03bc\u03b5\u03bd)\nSee on Luk 11:9.\nWe receive of Him (\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03bc\u03b5\u03bd \u1f00\u03c0' \u03b1\u1f50\u03c4\u03bf\u1fe6)\nOn the form of expression, see on Jo1 1:5. For the thought, compare Joh 15:7.\nWe keep (\u03c4\u03b7\u03c1\u03bf\u1fe6\u03bc\u03b5\u03bd)\nSee on Pe1 1:5. Note the combination of keep and do. Watchful discernment and habitual practice. Compare Psa 123:2. The same combination occurs Jo1 5:2, Jo1 5:3, where instead of the first \u03c4\u03b7\u03c1\u1ff6\u03bc\u03b5\u03bd keep, read \u03c0\u03bf\u03b9\u1ff6\u03bc\u03b5\u03bd do.\nPleasing (\u1f00\u03c1\u03b5\u03c3\u03c4\u03ac)\nSee Joh 8:29.\nIn His sight (\u1f10\u03bd\u03ce\u03c0\u03b9\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6)\nCompare \u1f15\u03bc\u03c0\u03c1\u03bf\u03c3\u03b8\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 before Him, or in His presence (Jo1 3:19). In His sight \"accentuates the thought of the divine regard. Compare Joh 7:37 and Joh 20:30\" (Westcott).\nBelieve on the name (\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c3\u03c9\u03bc\u03b5\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9)\nSee on Joh 1:12; see on Jo1 1:7.\nAbideth in Him and He in Him\n\"Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee\" (Bede).\nSpirit\nThe first mention of the Spirit in the Epistle. Never found with Holy in the Epistles or Revelation.","title":"Vincent's Word Studies: 1 John: 1 John Chapter 3","type":"page"}