Cambridge Greek Testament Commentary

1 John 3:22

22. For παρ ̓ αὐτοῦ ([678][679]) read ἀπʼ αὐτοῦ ([680][681][682][683]).

[678] 9th century. All three Epistles.
[679] 9th century. All three Epistles.
[680] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[681] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.
[682] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[683] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1 John 1:1 to 1 John 4:2; 3 John 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

22. This verse is so closely connected with the preceding one, that not more than a comma or semicolon should be placed between them. When a good conscience gives us boldness towards God our prayers are granted, for children in such relations to their heavenly Father cannot ask anything which He will refuse.

καὶ ὃ ἐὰν αἰτῶμεν. The καί is probably epexegetic, as in 1 John 3:20, and explains the special character of our boldness. See on 1 John 5:15.

λαμβάνομεν. The present is to be taken quite literally; not as the present for the future. It may be a long time before we see the results of our prayer; but it is granted at once. As S. Augustine says, “He who gave us love cannot close His ears against the groans and prayers of love.” For λαμβάνειν� see on 1 John 2:27.

τὰς ἐντολὰς αὐτ. τ. This should certainly be plural, commandments: previous English Versions have the plural, and there seems to be no trace of a various reading, so that one suspects a misprint in the edition of 1611. Ὅτι depends upon λαμβάνομεν, not upon παῤῥησίαν ἔχομεν: we receive because we are loyal. This is in harmony with the Gospel and with Scripture generally: ‘We know that God heareth not sinners: but if any man be a worshipper of God, and do His will, him He heareth’ (John 9:31); ‘The Lord is far from the wicked, but He heareth the prayer of the righteous’ (Proverbs 15:29; comp. Psalms 66:18-19; Job 27:8-9; Isaiah 1:11-15). For τὰς ἐντολὰς τηρεῖν see on 1 John 2:3.

τὰ� … ποιοῦμεν. Not the same as τὰς ἐντολὰς τηρεῖν: the one is obedience, and may be slavish; the other is love, and is free. We seem to have here another reminiscence of the Gospel: ὄτι ἐγὼ τὰ� (John 8:29). Excepting Acts 6:2; Acts 12:3, ἀρεστός occurs nowhere else in N.T. The different phrases ἔμπροσθεν αὐτοῦ (1 John 3:19) and ἐνώπιον αὐτοῦ suit their respective contexts. Both indicate the Divine Presence: but ἔμπροσθεν brings out the man’s regard to God, ἐνώπιον God’s regard to him.

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Cambridge Greek Testament Commentary

1 John 3:22

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