1 John 2:6

2:6 The one who says he resides ¹  in God ²  ought himself to walk ³  just as Jesus ⁴  walked.

1 John 4:11

4:11 Dear friends, if God so loved us, then ⁵  we also ought to love one another. ⁶ 

John 13:34

13:34 “I give you a new commandment – to love ⁷  one another. Just as I have loved you, you also are to love one another. ⁸ 

John 15:12-13

15:12 My commandment is this – to love one another just as I have loved you. ⁹  15:13 No one has greater love than this – that one lays down his life ¹⁰  for his friends.

Romans 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

Philippians 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Philippians 2:30

2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. ¹¹ 

[2:6]  ¹ tn The Greek verb μένω (menw) is commonly translated into contemporary English as “remain” or “abide,” but both of these translations have some problems: (1) “Abide” has become in some circles almost a “technical term” for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are “abiding” and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate μένω as “remain” removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently “remain” in this relationship with God can at some point choose not to “remain”, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author’s opponents in 1 John as not “remaining,” the author makes it inescapably clear in 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders μένω as “reside” except in cases where the context indicates that “remain” is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view.

[2:6]  ² tn Grk “in him.” Context indicates a reference to God since a different pronoun, ἐκεινος (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on “Jesus” later in this verse.

[2:6]  ³ tn That is, ought to behave in the same way Jesus did. “Walking” is a common NT idiom for one’s behavior or conduct.

[2:6]  ⁴ tn Grk “that one.” Context indicates a reference to Jesus here. It is clear that ἐκεῖνος (ekeinos) here does not refer to the same person as αὐτῷ (autw) in 2:6a. The switch to ἐκεῖνος indicates a change in the referent, and a reference to Jesus Christ is confirmed by the verb περιεπάτησεν (periepathsen), an activity which can only describe Jesus’ earthly life and ministry, the significance of which is one of the points of contention the author has with the opponents. In fact, ἐκεῖνος occurs 6 times in 1 John (2:6; 3:3, 5, 7, 16; and 4:17), and each one refers to Jesus Christ.

[4:11]  ⁵ tn Grk “and.” The Greek conjunction καί (kai) introduces the apodosis of the conditional sentence.

[4:11]  ⁶ tn This is a first-class conditional sentence with εἰ (ei) + aorist indicative in the protasis. Reality is assumed for the sake of argument with a first-class condition.

[13:34]  ⁷ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ⁸ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[15:12]  ⁹ sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

[15:13]  ¹⁰ tn Or “one dies willingly.”

[2:30]  ¹¹ tn Grk “make up for your lack of service to me.”