20aFor if our heart condemns us, God is greater than our heart, and knows all things.
21Beloved, if our heart does not condemn us, bwe have confidence toward God.
22And cwhatever we ask we receive from Him, because we keep His commandments dand do those things that are pleasing in His sight.
23And this is His commandment: that we should believe on the name of His Son Jesus Christ eand love one another, as He gave 6us commandment.
The Spirit of Truth and the Spirit of Error
24Now fhe who keeps His commandments gabides in Him, and He in him. And hby this we know that He abides in us, by the Spirit whom He has given us.
1 John 4
Love for God and One Another
1Beloved, do not believe every spirit, but atest the spirits, whether they are of God; because bmany false prophets have gone out into the world.
2By this you know the Spirit of God: cEvery spirit that confesses that Jesus Christ has come in the flesh is of God,
3and every spirit that does not confess 1that Jesus 2Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world.
4You are of God, little children, and have overcome them, because He who is in you is greater than dhe who is in the world.
5eThey are of the world. Therefore they speak as of the world, and fthe world hears them.
6We are of God. He who knows God hears us; he who is not of God does not hear us. gBy this we know the spirit of truth and the spirit of error.
Knowing God Through Love
(cf. John 3:16)
7hBeloved, let us love one another, for love is of God; and everyone who iloves is born of God and knows God.
8He who does not love does not know God, for God is love.
9jIn this the love of God was manifested toward us, that God has sent His only begotten kSon into the world, that we might live through Him.
10In this is love, lnot that we loved God, but that He loved us and sent His Son mto be the propitiation for our sins.
11Beloved, nif God so loved us, we also ought to love one another.
Seeing God Through Love
12oNo one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us.
13pBy this we know that we abide in Him, and He in us, because He has given us of His Spirit.
14And qwe have seen and testify that rthe Father has sent the Son as Savior of the world.
15sWhoever confesses that Jesus is the Son of God, God abides in him, and he in God.
16And we have known and believed the love that God has for us. God is love, and the who abides in love abides in God, and God uin him.
The Consummation of Love
17Love has been perfected among us in this: that vwe may have boldness in the day of judgment; because as He is, so are we in this world.
18There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love.
19wWe love 3Him because He first loved us.
Obedience by Faith
20xIf someone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen, 4how can he love God ywhom he has not seen?
21And zthis commandment we have from Him: that he who loves God must love his brother also.
1 John 5
Obedience by Faith
1Whoever believes that aJesus is the Christ is bborn of God, and everyone who loves Him who begot also loves him who is begotten of Him.
2By this we know that we love the children of God, when we love God and ckeep His commandments.
3dFor this is the love of God, that we keep His commandments. And eHis commandments are not burdensome.
4For fwhatever is born of God overcomes the world. And this is the victory that ghas overcome the world—1our faith.
5Who is he who overcomes the world, but hhe who believes that Jesus is the Son of God?
The Certainty of God’s Witness
6This is He who came iby water and blood—Jesus Christ; not only by water, but by water and blood. jAnd it is the Spirit who bears witness, because the Spirit is truth.
7For there are three that bear witness 2in heaven: the Father, kthe Word, and the Holy Spirit; land these three are one.
8And there are three that bear witness on earth: mthe Spirit, the water, and the blood; and these three agree as one.
9If we receive nthe witness of men, the witness of God is greater; ofor this is the witness of 3God which He has testified of His Son.
10He who believes in the Son of God phas the witness in himself; he who does not believe God qhas made Him a liar, because he has not believed the testimony that God has given of His Son.
11And this is the testimony: that God has given us eternal life, and this life is in His Son.
12rHe who has the Son has 4life; he who does not have the Son of God does not have life.
13These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, 5and that you may continue to believe in the name of the Son of God.
Confidence and Compassion in Prayer
14Now this is the confidence that we have in Him, that sif we ask anything according to His will, He hears us.
15And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.
16If anyone sees his brother sinning a sin which does not lead to death, he will ask, and tHe will give him life for those who commit sin not leading to death. uThere is sin leading to death. vI do not say that he should pray about that.
17wAll unrighteousness is sin, and there is sin not leading to death.
Knowing the True—Rejecting the False
18We know that xwhoever is born of God does not sin; but he who has been born of God ykeeps6 7himself, and the wicked one does not touch him.
19We know that we are of God, and zthe whole world lies under the sway of the wicked one.
20And we know that the aSon of God has come and bhas given us an understanding, cthat we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. dThis is the true God eand eternal life.
21Little children, keep yourselves from idols. Amen.
1 John Commentaries
1 John 1
1:1–4 As an apostolic eyewitness to Jesus’ ministry, including His death and resurrection, and as one of the 3 most intimate associates of the Lord (John, Peter, James), John affirms the physical reality of Jesus Christ’s having come “in the flesh” (cf. 4:2, 3). In this way, John accentuated the gravity of the false teaching by immediately focusing on a strongly positive affirmation of the historic reality of Jesus’ humanity and the certainty of the gospel. Although the false teachers claimed to believe in Christ, their denial of the true nature of Christ (i.e., his humanity) demonstrated their lack of genuine salvation (2:22, 23). The affirmation of a proper view of Christ constitutes the first test of genuine fellowship (v. 3; see 1:5—2:2 for test two).
1:1 That which. This phrase refers to the proclamation of the gospel that centers in Christ’s person, words, and works as contained in apostolic testimony. from the beginning. Although John’s gospel uses a similar phrase meaning eternity past (John 1:1, “in the beginning”), the phrase here, in the context of vv. 1–4, refers to the beginnings of gospel preaching when the readers first heard about Jesus (cf. 2:7, 24). The phrase also emphasizes the stability of the gospel message; its contents do not change but remain stable from the very beginning; it is not subject to change due to current worldly fads or philosophical thinking. we have heard…we have seen…we have looked upon…our hands have handled. The words used here point to the vivid recollection of the person of Jesus that John still had even in his old age. For John, even 60 years later, those memories were permanently etched on his mind as if the events had just hap
pened. He uses terms that strongly affirm the physical reality of Jesus, for a spirit cannot be heard, gazed at for long periods (“looked upon”) or touched (“handled”) as Jesus was by John during His earthly ministry and even after His resurrection. the Word of life. This refers not only to Jesus Christ but the proclamation of His gospel.
1:2, 3 manifested…seen…bear witness…heard…declare. John dramatically reemphasizes through repetition of these terms in vv. 2, 3 (cf. v. 1) the authority of his own personal experience as an eyewitness of Jesus’ life. Such repetition pointedly reminds his readers that John’s personal testimony refutes the false teachers who boasted arrogantly and wrongly about the Christ they had never seen or known.
1:2 that eternal life…with the Father and…manifested to us. With this phrase, John accentuates the eternality of Christ in His pre-incarnate glory (cf. 5:12; John 1:4; 5:26, 40; 11:25; 14:6).
1:3 fellowship with us. Fellowship does not mean social relations, but that his readers were to be partakers (or, partners) with John in possessing eternal life (cf. Phil. 1:5; 1 Pet. 5:1; 2 Pet. 1:4). John writes not only to affirm the physical reality of Jesus (vv. 1, 2) but also to produce salvation in the readers. That genuine Christians are never “out of fellowship” is clear, since this verse equates fellowship with salvation.
1:4 your joy may be full. A main goal for this epistle is to create joy in the readers. The proclamation of the reality of the gospel (vv. 1, 2) produces a fellowship in eternal life (v. 3), and in turn, fellowship in eternal life produces joy (v. 4).
1:5—2:2 To counter the false teachers who denied the existence or importance of sin, John affirms its reality. This affirmation of sin’s reality constitutes the second test of true fellowship (cf. vv. 1–4 for test one and 2:3–6 for test three). Those who deny the reality of sin demonstrate their lack of genuine salvation. The “we” in vv. 6, 8, 10 is not a reference to genuine Christians but a general reference to anyone claiming fellowship, but denying sin. The “we” in vv. 7, 9 and 2:1, 2 is a specific reference to genuine Christians.
1:5 we have heard from Him. The message that John and the other apostles preached came from God not from men (cf. Gal. 1:12). God is light. In Scripture, light and darkness are very familiar symbols. Intellectually, “light” refers to biblical truth while “darkness” refers to error or falsehood (cf. Ps. 119:105; Prov. 6:23; John 1:4; 8:12). Morally, “light” refers to holiness or purity while “darkness” refers to sin or wrongdoing (Rom. 13:11–14; 1 Thess. 5:4–7). The heretics claimed to be the truly enlightened, walking in the real light, but John denied that because they do not recognize their sin. About that basic reality, they were unenlightened. no darkness at all. With this phrase, John forcefully affirms that God is absolutely perfect and nothing exists in God’s character that impinges upon His truth and holiness (cf. James 1:17).
1:6 In spite of their claims to enlightenment and although the false teachers may have claimed fellowship with Christ, their walking in darkness refuted such claims, and consequently, demonstrated their lack of genuine salvation. The reference to “lie” in v. 6b refers to the claim of fellowship in v. 6a. do not practice. This points to their habitual failure regarding the practice of the truth.
1:7 A genuine Christian walks habitually in the light (truth and holiness), not in darkness (falsehood and sin). See note on 3:9. Their walk also results in cleansing from sin as the Lord continually forgives His own. Since those walking in the light share in the character of God, they will be habitually characterized by His holiness (3 John 11), indicating their true fellowship with Him (James 1:27). A genuine Christian does not walk in darkness but only in the light (2 Cor. 6:14; Eph. 5:8; Col. 1:12, 13), and cleansing from sin continually occurs (cf. v. 9).
1:8 Not only did the false teachers walk in darkness (i.e., sin; v. 6) but went so far as to deny totally the existence of a sin nature in their lives. If someone never admits to being a sinner, salvation cannot result (see Matt. 19:16–22 for the account of the young man who refused to recognize his sin). Not only did the false teachers make false claims to fellowship and disregard sin (v. 6), they are also characterized by deceit regarding sinlessness (Eccl. 7:20; Rom. 3:23).
1:9 Continual confession of sin is an indication of genuine salvation. While the false teachers would not admit their sin, the genuine Christian admitted and forsook it (Ps. 32:3–5; Prov. 28:13). The term “confess” means to say the same thing about sin as God does; to acknowledge His perspective about sin. While v. 7 is from God’s perspective, v. 9 is from the Christian’s perspective. Confession of sin characterizes genuine Christians, and God continually cleanses those who are confessing (cf. v. 7). Rather than focusing on confession for every single sin as necessary, John has especially in mind here a settled recognition and acknowledgment that one is a sinner in need of cleansing and forgiveness (Eph. 4:32; Col. 2:13).
1:10 make Him a liar. Since God has said that all people are sinners (cf. Ps. 14:3; 51:5; Is. 53:6; Jer. 17:5, 6; Rom. 3:10–19, 23; 6:23), to deny that fact is to blaspheme God with slander that defames His name.
1 John 2
2:1 so that you may not sin. Although a Christian must continually acknowledge and confess sin (1:9), he is not powerless against it. Fulfilling the duty of confession does not give license to sin. Sin can and should be conquered through the power of the Holy Spirit (see Rom. 6:12–14; 8:12, 13; 1 Cor. 15:34; Titus 2:11, 12; 1 Pet. 1:13–16). Advocate. John 16:7 translates this word as “Helper” (lit. “one called alongside”). Perhaps a modern concept of the term would be a defense attorney. Although Satan prosecutes believers night and day before the Father due to sin (Rev. 12:10), Christ’s High-Priestly ministry guarantees not only sympathy but also acquittal (Heb. 4:14–16).
2:2 propitiation. Cf. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph. 2:3). So Jesus propitiated or satisfied God. See notes on Heb. 2:17; 9:15 for a clear illustration of propitiation. for the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scriptures indicate that Christ died for the world (John 1:29; 3:16; 6:51; 1 Tim. 2:6; Heb. 2:9). Most of the world will be eternally condemned to hell to pay for their own sins, so they could not have been paid for by Christ. The passages which speak of Christ’s dying for the whole world must be understood to refer to mankind in general (as in Titus 2:3, 4). “World” indicates the sphere, the beings toward whom God seeks reconciliation and has provided propitiation. God has mitigated His wrath on sinners temporarily, by letting them live and enjoy earthly life (see note on 1 Tim. 4:10). In that sense, Christ has provided a brief, temporal propitiation for the whole world. But He actually satisfied fully the wrath of God eternally only for the elect who believe. Christ’s death in itself had unlimited and infinite value because He is Holy God. Thus His sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. But the actual satisfaction and atonement was made only for those who believe (cf. John 10:11, 15; 17:9, 20; Acts 20:28; Rom. 8:32, 37; Eph. 5:25). The pardon for sin is offered to the whole world, but received only by those who believe (cf. 4:9, 14; John 5:24). There is no other way to be reconciled to God.
2:3–6 Obedience to God’s commands constitutes a third test of genuine fellowship. First John presents two external tests that demonstrate salvation: doctrinal and moral. The doctrinal test consists of confessing a proper view of Christ and of sin (see 1:1–4 and 1:5—2:2), while the moral test consists of obedience and love (see also vv. 7–11). While subjective assurance of salvation comes through the internal witness of the Holy Spirit (5:10; Rom. 8:14–16; 2 Cor. 1:12), the test of obedience constitutes objective assurance that one is genuinely saved. Obedience is the external, visible proof of salvation (see notes on James 2:14–25; 2 Pet. 2:5–11). The false teachers’ failure t
o obey God’s commands objectively demonstrated that they were not saved (Luke 6:46). Those who are truly enlightened and know God are obedient to His Word.
2:3, 4 know…keep. The repetition of these words emphasizes that those genuinely born again display the habit of obedience. Obedience results in assurance of salvation (cf. Eph. 2:2; 1 Pet. 1:14). That these two words are among John’s favorites is clear since he uses “know” approximately 40 times and “keep” approximately 10 times in this epistle.
2:6 abides. This word is one of John’s favorite terms for salvation (see notes on John 15:4–10). just as He walked. Jesus’ life of obedience is the Christian’s pattern. Those who claim to be Christians ought to live as He did (cf. John 6:38) since they possess His Spirit’s presence and power.
2:7–17 Love of the brethren constitutes the fourth test of genuine fellowship. The primary focus of the moral test is obedience to the command of love because love is the fulfillment of the law (Matt. 22:34–40; Rom. 13:8–10; James 2:8) and is also Christ’s new command (John 13:34; 15:12, 17). True enlightenment is to love. God’s light is the light of love, so to walk in light is to walk in love.
2:7 new. Not referring to “new” in the sense of time but something that is fresh in quality, kind or form; something that replaces something else that has been worn out. new commandment… old commandment. John makes a significant word play here. Though he doesn’t state here what the command is, he does in 2 John 5, 6. It is to love. Both of these phrases refer to the same commandment of love. The commandment of love was “new” because Jesus personified love in a fresh, new way and it was shed abroad in believers’ hearts (Rom. 5:5) and energized by the Holy Spirit (Gal. 5:22; 1 Thess. 4:9). He raised love to a higher standard for the church and commanded His disciples to imitate His love (“as I have loved you”; cf. 3:16; John 13:34). The command was also “old” because the OT commanded love (Lev. 19:18; Deut. 6:5) and the readers of John’s epistle had heard about Jesus’ command to love when they first heard the gospel. from the beginning. This phrase refers not to the beginning of time but the beginning of their Christian lives, as indicated by v. 24; 3:11; 2 John 6. This was part of the ethical instruction they received from the day of their salvation and not some innovation invented by John, as the heretics may have said.
The MacArthur Study Bible, NKJV Page 661