Book of 1 John Chapter 5 Vs. 3

 Overcoming the World

1 John 5:3 "For this is the love of God, that we keep his commandments: and his commandments are not grievous."

For...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).

this...

οὕτος

hoútos; fem. haútē, neut. toúto, demonstrative pron. This, that.

(I) As referring to a person or thing before mentioned, i.e., to something preceding:

(A) To that next preceding (Luke 1:32; 2:25; John 1:2; 3:2; 6:71; Acts 10:36; Rom. 14:18, en toútois, pl. dat., "in these"; 2Pet. 2:20; 1Jn. 5:6, 5:20). The neut. pl. taúta sometimes refers only to one thing (Luke 12:4; see also John 15:17). The expression katá taúta (katá, according to; taúta, these things) means oútō, thus (Luke 6:23, 6:26). The expression also appears as katá tautá (katá, according; tautá, in the same way), accordingly in the same way.

(B) Sometimes hoútos refers not to the nearest, but to a person or thing, the chief topic of discourse (Mat. 3:3 [cf. Mat. 3:1]; John 1:41; 11:37, kaí hoútos, "even this man," i.e., Lazarus; John 21:24; Acts 4:11, "This is the stone," referring to Christ; Acts 7:19; 2Jn. 1:7). As referring generally to the preceding discourse (Mat. 7:28; Luke 1:29; 24:21; John 2:11; Acts 19:17; Rom. 11:27; 1Jn. 2:1, 2:26).

is...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

love...

ἀγάπη

agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved [ēgápēsen] the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.

In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.

(I) Generally, love as in 1Cor. 4:21, "Shall I come unto you with a rod, or in love," means full of love, all love; Col. 1:13, "the kingdom of his dear Son [the Son of His love]," is the same as ho agapētós, beloved son. Spoken more especially of good will toward others, the love of our neighbor, brotherly affection, which the Lord Jesus commands and inspires (John 15:13; 17:26; Rom. 13:10; 1Cor. 13:1; Heb. 6:10; 1Jn. 4:7). In 2Cor. 13:11, "the God of love" means the author and source of love, who Himself is love. In Rom. 15:30, "the love of the Spirit" means that love which the Spirit inspires. Followed by eis, unto, with the acc. (2Cor. 2:4, 2:8; 2Th. 1:3, love unto others; 1Pet. 4:8). Followed by en, in, with the dat. (John 13:35, "love one to another"; 2Cor. 8:7).

(II) Hē agápē toú Theoú or toú Christoú, specifically "the love of God" or "of Christ." Here the gen. is sometimes subj. or act. and sometimes obj. or pass.

(A) Subj. or act. means the love which God or Christ exercises towards Christians. The love that is derived from God (Rom. 5:5; Eph. 2:4; 2Th. 3:5). Followed by eis, unto someone (Rom. 5:8), and by en, in someone (1Jn. 4:9, 4:16). The love of Christ means the love which is derived from Christ (2Cor. 5:14).

(B) Obj. or pass., that love of which God or Christ is the object in the hearts of Christians. Of God (Luke 11:42; John 5:42; 1Jn. 2:5). Also used in an absolute sense (1Jn. 4:16, 4:18; 2Jn. 1:6). Of Christ (John 15:10; Rom. 8:35). Instead of the gen. mou, mine, we find in John 15:9 en tḗ agápē tḗ emḗ meaning "in the love, the one of mine" (a.t.).

(C) Metaphorically, the effect or proof of love, benevolence, benefit conferred (Eph. 1:15; 3:19; 1Jn. 3:1; 2Th. 2:10, "the love of the truth," meaning the true love, the true and real benefits conferred by God through Christ).

Syn.: philía, friendship based on common interests; philanthrōpía, love for man, Philanthropy; agápai heortḗ, a feast or festival; deípnon, the chief meal of the day, dinner; dochḗ, a reception, feast, banquet.

Ant.: échthra, hatred, enmity.

of God,...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark. 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. John 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor, 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

we keep...

τηρέω

tēréō; contracted tērṓ, fut. tērḗsō, from tērós (n.f.), a warden, guard. To keep an eye on, watch, and hence to guard, keep, obey, trans.:

(I) Particularly to watch, observe attentively, keep the eyes fixed upon, with the acc. (Rev. 1:3, keeping for the fulfillment of the prophecy; Rev. 22:7, 22:9; Sept.: Ecc. 11:4; Pro. 23:26). Figuratively, to obey, observe, keep, fulfill a duty, precept, law, custom, or custom meaning to perform watchfully, vigilantly, with the acc. (Mat. 19:17; John 14:15, 14:21; 15:10; 1Tim. 6:14; 1Jn. 2:3-4; 3:22, 3:24; 5:2-3; Rev. 12:17; 14:12); a saying or words (John 8:51-52, 8:55; 14:23-24; 15:20; 17:6; 1Jn. 2:5; Rev. 3:8, 3:10); the law (Acts 15:5, 15:24; Jas. 2:10); tradition (Mark 7:9); the Sabbath (John 9:16). Generally with the acc. expressed (Rev. 2:26, "he that . . . keepeth my works," meaning the works which I have required. See Mat. 23:3; 28:20; Act. 21:25; Rev. 3:3; Sept.: generally, Pro. 3:1, 3:21; 8:34).

his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós II, C), he or self.

commandments are not... For example, in contrast to the burdensome man-made religious traditions of the Jewish leaders (Mat. 23:4), the yoke of Jesus is easy and the burden light (Mat. 11:30).

commandments...

ἔντολή

entolḗ; gen. entolḗs, fem. noun from entéllomai, to charge, command. Commandment, whether of God or man.

(I) Charge, commission, direction (John 10:18; 12:49-50; Acts 17:15; Col. 4:10; Heb. 7:5; Sept.: 2Kgs. 18:36; 2Chr. 8:15). With the meaning of a public charge or edict from magistrates (John 11:57; Sept.: 2Chr. 35:16).

(II) In the sense of precept, commandment, law as spoken of:

(A) The traditions of the rabbis (Tit. 1:14).

(B) The precepts and teachings of Jesus (John 13:34; 15:12; 1Cor. 14:37; 1Jn. 2:8).

(C) The precepts and commandments of God in general (1Cor. 7:19; 1Jn. 3:22-23; Sept.: Deu. 4:2, 4:40).

(D) The precepts of the Mosaic Law, in whole or in part (Mat. 5:19; 19:17; 22:36, 22:38, 22:40; Mark 10:5, 10:19; Rom. 7:8-13).

(E) Generally and collectively, hēentolḗ or hē entolḗ Theoú, the commandment of God, used either for the Mosaic Law (Mat. 15:3, 15:6; Mark 7:8-9; Luke 23:56; Sept.: 2Kgs. 21:8; 2Chr. 12:1) or for the precepts given to Christians, Christian doctrines and duties (1Tim. 6:14; 2Pet. 2:21; 3:2).

Syn.: prostássō, to charge. Entolḗ is the most common of the words meaning commandment, stressing the authority of the one commanding, while éntalma, a religious commandment, stresses the thing commanded. Other syn.: diátagma, edict, decree; diatagḗ, ordinance, disposition; epitagḗ, commanding authority, order, command; paraggelía, charge.

There is perfect peace and rest in the Lord, when we keep His commandments. There is no fear, when there is perfect faith.

and...

ἀγάπη

agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved [ēgápēsen] the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.

In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.

his... see above.

commandments... see above.

Are...

εἰσί

eisí; pres. indic. 3d person. pl. of eimí, I exist or am. They are.

not...

οὐ

ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.

(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.

(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).

(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. [Mat. 6:5]). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 [cf. Deu. 6:16]; Acts 23:5 [cf. Exo. 22:28]; 1Cor. 9:9 [cf. Deu. 25:4]). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).

grievous...

βαρύς

barús; fem. bareía, neut. barú. Burdensome, in the pl. heavy burdens, spoken metaphorically of burdensome precepts (Mat. 23:4; see Sept.: 2Chr. 10:4, 10:11; Psm. 38:4). Weighty, i.e., important (Mat. 23:23 [cf. Acts 25:7 where it means not trivial but severe]; see Sept.: Dan. 2:11). In 2Cor. 10:10 a "weighty" epistle means not to be made light of, stern, severe. Grievous, meaning oppressive, hard to be borne, referring to precepts (1Jn. 5:3; Sept.: Neh. 5:18). In the sense of being afflictive, violent (Acts 20:29, "fierce wolves").

Deriv.: baréōs, heavily; barúnō, to load heavily, overcharge; barútimos, very precious.

Syn.: dusbástaktos, heavy, oppressive.

Ant.: elaphrós, light.

Mat. 11:28-30 "Come unto me, all [ye] that labour and are heavy laden, and I will give you rest." "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls." "For my yoke [is] easy, and my burden is light."

2Jhn. 1:6 "And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it."