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, it is true, is closely connected with the foregoing, but at the same time forms the commencement of the conclusion of the Epistle, which is indicated as such by the successive thrice-repeated οἴδαμεν (Ebrard), and in which the apostle describes the position of believers in brief vigorous strokes
1Jn_5:18, it is true, is closely connected with the foregoing, but at the same time forms the commencement of the conclusion of the Epistle, which is indicated as such by the successive thrice-repeated οἴδαμεν (Ebrard), and in which the apostle describes the position of believers in brief vigorous strokes.
As in 1Jn_5:16-17 it was admitted that even in Christians ἀδικία , and hence ἁμαρτία , still exist, the apostle finds himself compelled to repeat, confirmingly, what was said in chap. 1Jn_3:6-10, as a truth known to Christians ( οἴδαμεν , in which there does not lie “an appeal to the fact that he has already said it,” Ebrard), in order that it may be thoroughly impressed on them that all sin is in the sharpest antagonism to their essential principle of life.
οἴδαμεν , ὅτι πᾶς γεγεννημένος ἐκ τοῦ Θεοῦ , οὐχ ἁμαρτάνει ] This appears to be in contradiction with what is previously admitted; John does not solve the contradiction; many commentators seek to do so by supplying πρὸς θάνατον as a more particular definition of οὐχ ἁμαρτάνει , or by interpreting it of remaining in sin; both are, however, arbitrary; the solution lies rather in the fact that the apostle wants simply to emphasize the antagonism between being born of God and sinning. Though sin is still found in the life of the believer, who as such is γεγεννημένος ἐκ τοῦ Θεοῦ , yet it is nevertheless foreign to him, opposed to his nature, and in the strength of his faith he is ever becoming more and more free from it.[328]
ἈΛΛ ̓ Ὁ ΓΕΝΝΗΘΕῚς ἘΚ ΤΟῦ ΘΕΟῦ ΤΗΡΕῖ ἙΑΥΤΌΝ ] This second clause is not dependent on ὍΤΙ , but is to be regarded as an independent sentence (Düsterdieck, Braune). Bengel erroneously states the difference between the form Ὁ ΓΕΝΝΗΘΕΊς and the preceding Ὁ ΓΕΓΕΝΝΗΜΈΝΟς thus: Praeteritum grandius quiddam sonat, quam aoristus: non modo qui magnum in regeneratione gradum assecutus, sed quilibet, qui regenitus est, servat se; it is rather the same distinction that occurs here as that by which these two verbal forms are generally distinguished; Ὁ ΓΕΝΝΗΘΕΊς is: “he who was born,” regarded as a historical fact.
In 1Ti_5:22, ἅγνον , and in Jam_1:27, ἌΣΠΙΛΟΝ , are put with ΤΗΡΕῖ ἙΑΥΤΌΝ as more particular definition. It is, however, unnecessary to supply such a predicate (de Wette); ΤΗΡΕῖ ἙΑΥΤΌΝ denotes the self-preservation of the believer in his proper character (so also Braune);[329] the more particular definition results from the following; καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ ] is the result of the ΤΗΡΕῖ ἙΑΥΤΌΝ ; Ebrard incorrectly: “Satan dare not touch him; God does not permit it;” the present simply expresses the fact, but this, according to the context, is the case, because the devil is prevented from ἅπτεσθαι by the ΤΗΡΕῖΝ ἙΑΥΤΌΝ of him who is born of God. With Ὁ ΠΟΝΗΡΌς , comp. chap. 1:13. By ἍΠΤΕΣΘΑΙ we are to understand touching in order to do harm; Psa_105:15, LXX. (see Raphelii Annot. ex Polybio). Compare Jam_4:7 : φεύξεται ἀφ ̓ ὑμῶν . It is true the believer is still tempted by the devil (comp. 1Pe_5:8, etc.), just as sinful desires still arise in him; but being in his most inner nature redeemed from the fellowship of sin, he suffers from these temptations no injury to the life that has come to him from God: in the ΠΑΝΟΠΛΊΑ ΤΟῦ ΘΕΟῦ he is protected against all the ΜΕΘΟΔΕῖΑΙ ΤΟῦ ΔΙΑΒΌΛΟΥ (Eph_6:11 ff.).[330]
[328] It needs no proof that the thought of the apostle is perverted by the explanation of de Wette: “the apostle expresses his confidence that the occurrence of the sin unto death and of sin in general cannot often (!) take place in the Christian Church.”
[329] It is less suitable to explain τηρεῖν ἑαυτόν here, with Ebrard = τηρεῖσθαι , “to be on guard, to take care;” for, in the first place, it is opposed to the usus loquendi of the N. T. to assign this meaning to the word; and secondly, it is not expressive enough for the context.
[330] Calvin: Utut malignus renatum ad peccatum solicitet, tela tamen illius irrita cadunt, quoniam renatus scuto fidei munitus ea repellit et diabolo per fidem resistit.