July 2: 1 John 5:18, continued

1 John 5:18, continued

In the previous note, we examined three principal ways of reading/interpreting the second clause (b) of verse 18, particularly with regard to the subject of the verb thre/w (“keep watch [over]”):

    • [#1] The believer keeps watch over himself/herself, viz., by remaining in the Son, and thus keeping free from sin:
      “but the (one hav)ing come to be (born) of God keeps watch (over) him(self)”
    • [#2] The Son keeps watch over the believer, keeping him/her free from sin:
      “but the (one hav)ing come to be (born) of God keeps watch (over) him”
    • [#3] The Father keeps watch over the believer:
      “but (as for) the (one hav)ing come to be (born) of God, He keeps watch (over) him”

There are sound arguments for and against each of these options. Let us examine them briefly.

1. “the (one hav)ing come to be (born) of God keeps watch (over) himself”. According to this approach, the participle refers to the believer, who is both the subject and object of the verb thre/w, with the accusative (object) pronoun au)to/n being read reflexively.

In favor of this approach is the fact that, elsewhere in the Johannine writings, the idiom genna/w + e)k—and, particularly, the use of the substantive participle (with definite article) + e)k qeou= (“of God”)—always refers to the believer. This idiom regularly uses the perfect tense, so the use of the aorist here is a bit unusual; but this may simply be an instance of stylistic variation, switching to the aorist in the second clause to avoid immediately repeating the perfect form of the participle from the first clause. Also, the idea of the believer watching over himself/herself would be in accord with the context of the parallel in 3:4-9—specifically, the statement in 3:3, where the believer is exhorted to “make himself pure/holy” (a(gni/zei e(auto/n). The fact that some manuscripts read the reflexive pronoun (e(auto/n) here in v. 18 indicates that this is how a number of early Christians (including some copyists) understood the clause.

A strong argument against this approach is the fact that the verb thre/w, which occurs relatively frequently in the Johannine writings (18 times in the Gospel, 7 in 1 John), is never used by the author(s) in this reflexive sense. In every other instance, where disciples/believers are the subject of the verb, the context involves keeping/guarding the required e)ntolh//e)ntolai/ (“duty” or ‘command[s]’)—Jn 14:15, 21; 15:10; 1 Jn 2:3-4; 3:22, 24; 5:3. This is in accordance with traditional usage of thre/w, for the “keeping” of the Torah regulations, etc (Jn 9:16; cf. Matt 19:17; Acts 15:5, etc). Parallel, and generally synonymous in meaning, is the idea of keeping the “word” of God, and/or the “word/s” of Jesus—Jn 8:51-52, 55; 14:23-24; 15:20; 17:6; 1 Jn 2:5 (cf. Matt 28:20; Rev 3:10, etc). In the few instances where believers are the object of the verb, it is God the Father or Jesus the Son who is the subject (Jn 17:11-12, 15; cf. 1 Thess 5:23; Jude 1). A reflexive use of thre/w is rare elsewhere in the New Testament as well, though there are a few examples that would parallel a reflexive usage here (1 Tim 5:22; James 1:27; Jude 21; Rev 16:15).

2. “the (one hav)ing come to be (born) of God keeps watch (over) him”. In this approach, the participial expression “the (one hav)ing come to be (born) of God” (o( gennhqei/$ e)k tou= qeou=) refers to Jesus as Son of God, rather than believers as the offspring/children (te/kna) of God. Some commentators have felt that this distinction is indicated by the shift in tense in the participle—from perfect (the usual tense when the expression refers to believers) to the aorist.

In favor of this interpretation is the fact that, as noted above, in the few other instances where believers are the object of the verb thre/w, either God the Father or Jesus the Son is the subject. The Son is the subject in Jn 17:12 (cf. also Jude 1). The parallel context in 3:4-9, as well as the theological orientation of 1 John as whole, also supports the idea that it is the Son (Jesus) who guards believers, protecting them from evil and keeping them free from sin. This sinlessness of the believer is the result of sharing in (“remanining in”) the sinlessness of the Son (and his sin-removing power), as is clear from the context of 3:4-9 (see esp. verses 5 and 8).

However, as noted above, in the Johannine writings, the application of the idiom genna/w + e)k, especially when phrased with a substantive verbal noun (participle) + definite article, always refers to believers, never Jesus. This would be the only instance where the expression referred to the Son. The verb genna/w is used of the Son in Jn 18:37, but in reference to his human birth (on earth, in the person of Jesus, cp. the use of gi/nomai in 1:14), not to his Divine ‘birth’ as God’s Son. This is an extremely strong argument against option #2.

3. “(as for) the (one hav)ing come to be (born) of God, He [i.e. God] keeps watch (over) him”. In this approach, the initial phrase of 18b is a casus pendens, a suspended phrase that is identified with the object pronoun of the main phrase; placed ahead of the main phrase, it anticipates and informs/modifies the object.

Strongly in favor of this approach is the way that it balances the natural identification of both the participial expression and the object pronoun with the believer. As noted above, when the believer is it the object of the verb thre/w, we would expect that either God (the Father) or Jesus (the Son) would be the subject. The Father is the subject in Jn 17:11, 15, which provides the closest Johannine parallel to vv. 18b-19; Jn 17:15 is especially close in wording and theme:

(Jesus praying to the Father, on behalf of his disciples):
“I do not request that you should take them out of the world, but that you would keep [thrh/sh|$] them out of [i.e. away from] the evil.”

As compelling as this argument may be, the overall thrust of the message in 1 John would suggest that it is the Son, rather than the Father, who would be seen as directly protecting the believer. After all, the believer remains/abides in the Son, and it is through the Son that they/we are united with the Father. Moreover, as noted above, it is by sharing in the sinlessness (and sin-removing power) of the Son, that believers are able to be free from sin (see especially 3:5 and 6). At the same time, as a counter-argument (in favor of this approach), the author of 1 John also views the birth of the believer itself as being the source/basis of sinlessness (cf. 3:9, and here in 5:18a). This birth comes from God; we are not born from the Son, though we do remain in him, once we are born as God’s offspring. The aspects of birth and remaining go hand-in-hand, as the parallelism of 3:6 and 9 makes clear.

Summary. Johannine usage would seem to require that both the participial expression and the object pronoun refer to the believer. This means that only approaches #1 and #3 above are feasible. Several factors favor option #3, two of which are most notable, and can be taken together: (1) the verb thre/w is never used reflexively, with the believer as the subject, elsewhere in the Johannine writings (such usage also being quite rare in the New Testament at large); and (2) when the believer is the object of the verb, either God the Father or Jesus the Son is the subject. The message and theology of 1 John tend to favor seeing the Son as the subject, but the parallels in Jn 17:11, 15 (esp. verse 15) strongly favor the Father. This also could be supported syntactically, as the implicit subject of the verb would most naturally relate back to the immediately preceding noun (qeo/$, “God”, “…of God” [e)k tou= qeou=]). This does, of course, assume a casus pendens construction.

In Johannine theology (and in the syntax of the theological idiom), Father and Son are often interchangeable as referents, since the Son’s words and actions are equally those of the Father. However, the Father is the ultimate source, since everything that the Son has is given to him from the Father (cf. Jn 3:35). One can thus speak of God the Father “keeping watch over” believers, protecting them from evil, and keeping us free from sin, even if it is more proper to view the Son as filling this role. Actually, it may be more precise to attribute the role to the Spirit (cf. the Paraclete-sayings in the Gospel), through whom we, as believers, are in union with both the Son and the Father.

At this point, it would be rash to attempt a definitive explanation of the difficult clause in v. 18b. My own interpretation has shifted somewhat over the years, though always recognizing the difficulties involved. Presently, I do see option #3 as having the most to recommend it, being best supported by the Johannine evidence as a whole. This remains something of a minority view among commentators, though it has been held by notable scholars such as Balz, Beyer, Segond, and Schnackenburg. Apparently, it is also held by Maarten J. J. Menken in his more recent commentary (2010, p. 115) on the Letters (this work, in Dutch, has not been accessible to me; cf. van der Watt, Communities, p. 204). Many of the critical commentaries published in recent decades offer surveys of the various interpretive approaches to the verse, akin to what I have done here; as a representative example, see Brown, pp. 620-2.

In the next daily note, the last of this series, I will offer some final comments on verse 18, in the context of vv. 18-20 as the closing unit of 1 John.

References above marked “Brown” are to: Raymond E. Brown, S.S., The Epistles of John, Anchor Bible [AB], vol. 30 (1982).
“van der Watt, Communities” refers to the article by Jan G. van der Watt, “On Ethics in 1 John”, in Communities in Dispute: Current Scholarship on the Johannine Epistles, edited by R. Alan Culpepper and Paul N. Anderson, Society of Biblical Literature [SBL]: Early Christianity and Its Literature, No. 13 (SBL Press: 2014).

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