성경 주석서

The elder (ὁ πρεσβύτερος)

The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age.

Unto the elect lady (ἐκλεκτῇ κυρίᾳ)

An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa. (2.) To a person named Kyria. (3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.

Children (τέκνοις)

May be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, 1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.

Whom (οὓς)

Comprehensive, embracing the mother and the children of both sexes.

I love (ἀγαπῶ)

See on John 5:20.

In the truth (ἐν ἀληθείᾳ)

Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See John 17:17. In truth is equivalent to truly, really. Compare Colossians 1:6; John 17:19.

That have known (οἱ ἐγνωκότες)

Either have come to know, or as Rev., know. The perfect tense of γινώσκω, to learn to know, is rendered as a present: I have learned to know, therefore I know. See on 1 John 2:3.

Which dwelleth (τὴν μένουσαν)

Rev., abideth. Enlarging on the idea of the truth: that which abideth. See on 1 John 4:9, on the phrase to abide in, see on 1 John 2:6.

Shall be with us (μεθ' ἡμῶν ἔσται)

With us has the emphatic position in the sentence: and with us it shall be. Note the change from abideth in to shall be with, and see on John 14:16, John 14:17.

Grace be with you, mercy and peace (ἔσται μεθ ἡμῶν χάρις ἔλεος εἰρήνη)

The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2 Peter nd Jude, πληθυνθείη be multiplied, is used. Grace (χάρις) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι to favor, be kind, forgive, and χάρισμα gift, are not found at all. See on Luke 1:30. Mercy (ἔλεος), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser "wretched," cor "the heart") carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: "In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy), that He gave His only-begotten Son (herein the grace), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal.... From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy" ("Synonyms of the New Testament").

With you

The best texts read with us.

From God - from Jesus Christ (παρὰ Θεοῦ - παρὰ Ἱησοῦ Χριστοῦ)

Note the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations ἀπό from, is invariably used with God, and never repeated with Jesus Christ. On the use of παρά from, see on John 6:46; see on 1 John 1:5.

God the Father

The more common expression is "God our Father."

The Son of the Father

The phrase occurs nowhere else. Compare John 1:18; 1 John 2:22, 1 John 2:23; 1 John 1:3.

In truth and in love

The combination is not found elsewhere. The words indicate the contents of the whole Epistle.

Irejoiced

Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.

Greatly (λίαν)

The word is found in John's writings only here and 3 John 1:3.

I found (εὕρηκα)

See on John 1:41. Rev., I have found.

Of thy children (ἐκ τῶν τέκνων)

The rendering is obscure. Rev., rightly, supplies certain. Compare John 16:17.

In truth (ἐν ἀληθείᾳ)

Compare 3 John 1:3. See on 1 John 1:8.

New (καινὴν)

See on Matthew 26:29.

We had (εἴχαμεν)

The apostle identifies himself with his readers.

Love (ἡ ἀγάπη)

The love just mentioned in the verb we love.

That (ἵνα)

See on John 15:13.

After His commandments (κατὰ τὰς ἐντολὰς αὐτοῦ)

For walk, with κατά after, according to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν in. See John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3.

From the beginning (ἀπ' ἀρχῆς)

See on John 1:1.

In it (ἐν αὐτῇ)

In love: not the commandment.

Deceivers (πλάνοι)

See on we deceive ourselves, 1 John 1:8.

Are entered into (ἐξῆλθαν εἰς)

Rev., are gone forth into. The A.V. follows the reading εἰσῆλθον entered into. The tense is the aorist, strictly rendered, went forth. It may indicate a particular crisis, at which they went forth from the Christian society.

Who confess not (οἱ μὴ ὁμολογοῦντες)

The article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare Mark 15:41, "other women which came up with Him" (αἱ συνσνσβᾶσαι). Confess. See on Matthew 7:23; see on Matthew 10:32.

Is come (ἐρχόμενον)

Wrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on 1 John 3:5. In 1 John 4:2 we have the manifestation treated as a past fact by the perfect tense, ἐληλυθο.τα has come. Rev., that Jesus Christ cometh. So in 1 Thessalonians 1:10, τῆς ὀργῆς τῆς ἐρχομένης is the wrath which is coming; which has already begun its movement and is advancing: not merely, as A.V., the wrath to come, which makes it wholly a future event. See on lingereth, 2 Peter 2:3.

An antichrist (ὁ ἀντίχριστος)

Rev, rendering the definite article, the antichrist. See on 1 John 2:18.

Look to yourselves that (βλέπετε ἑαυτούς ἵνα)

Ἵνα in order that, marks the intent of the caution. See on John 15:13.

We lose (ἀπολέσωμεν)

The best texts read ἀπολέσητε, ye lose. So Rev, with destroy in margin. For the meanings of the verb see on Luke 9:25.

We receive (ἀπολάβωμεν)

The best texts read ἀπολάβητε ye receive. The compounded preposition ἀπό, has the force of back: receive back from God.

Reward (μισθὸν)

See on 2 Peter 2:13, and compare Matthew 5:12; John 4:36; 1 Corinthians 3:8; Revelation 11:18; Revelation 22:12.