is described as immovable ( ajsavleuton ) and not simply as not moved in the crisis which the Apostle pictures.
Comp. Dan. 7:18 paralhvyontai th;n basileivan a{gioi uJyivstou , after the four kingdoms of force had been removed; Col. 4:17 p. diakonivan . e[cwmen cavrin ] Vulg. habemus ( e[comen ) gratiam. The use of the phrase cavrin e[cein elsewhere in the N. T. is strongly in favour of the sense let us feel and shew thankfulness to God: Luke 17:9; 1 Tim. 1:12; 2 Tim. 1:3. This sense is supported by Chrysostom ( ouj movnon oujk ojfeivlomen ajpoduspetei'n ejpi; toi'" parou'sin ajlla; kai; cavrin aujtw'/ megivsthn eijdevnai ejpi; toi'" mevllousi ), OEcumenius and Theophylact. And, though at first sight there is something strange in the idea that thankfulness is the means whereby we may serve God, we are perhaps inclined to forget the weight which is attached in Scripture to gratitude and praise. It is the perception and acknowledgement of the divine glory which is the strength of man. The sense of love is the motive for proclaiming love. Ps. 51:14 f.
At the same time in 3 John 4, e[cein cavrin is used in the sense of having a gracious favour. Thus there is nothing absolute in usage against giving to the words here the sense let us have (i.e. realise) grace. The gift of God is certain, but we must make it our own. Comp. Heb. 4:16 i{na...c. eu{rwmen , 13:9 kalo;n ga;r cavriti bebaiou'sqai . This sense is given by the Peshito and by the Latin Fathers. Gratiam dicit fidem rectam, spem certam, caritatem perfectam, cum operatione sancta, per quae debemus Deo servire cum metu, timentes illum ut Deum et judicem omnium, et cum reverentia diligentes eum ut patrem (Primas.).
For the sense of e[cwmen in this case see Rom. 5:1. dij h|" latreuvwmen ] The verb latreuvwmen is attracted to e[cwmen , let us thank God, and by that gratitude let us serve Him ( latr. tw'/ qew'/ ); eja;n ga;r w\men eujcavristoi tovte kai; latreuvomen eujarevstw" kai; wJ" eijdovte" poi'on despovthn e[comen (Theophlct.). The saints, though kings, shall serve: Apoc. 7:15; 22:3.
eujarevstw"
] Heb. 13:21 (
to; eujavreston
). Elsewhere
eujavresto"
occurs in the N. T. only in St Paul (eight times), and except in Tit. 2:9 (
douvlou" despovtai" eujarevstou"
) always of divine relations.
meta; eujlab. kai; devou"
] Vulg.
cum metu et reverentia
(O. L.
verecundia
). The mention of
devo"
here, a word which does not occur again in the N. T., arises out of the context. Comp. Phil. 2:12; 1 Pet. 1:17.
The common reading meta; aijd. kai; eujl. occurs in Philo, Leg. ad Cai. § 44 (2.597 M.). For eujlavbeia , see Heb. 5:7 note.
12:29.
kai; ga;r
...]
for indeed
.... See 4:2 note.
oJ qeo;" hJmw'n
] The significant addition of
hJmw'n
extends the description of the God of the revelation from Sinai to the God of the new revelation. In other respects there may be a wide chasm between the Law and the Gospel; but the One God of both is in His very nature in relation to man as He is, and not in one manifestation only, a consuming fire. He purifies by burning up all that is base in those who serve Him, and all that is unfit to abide in His Presence: Mal. 3:2 f. (Is. 4:4); Mal. 4:1. Comp. Matt. 3:12.
With oJ qeo;" hJmw'n contrast oJ qeov" (Additional Note on 1 John 4:8). The image occurs several times in the O. T.; Deut. 4:24; Is. 33:14. Comp. Deut. 9:3; Ex. 24:17.