Interpretive Study of 1John 3-5

Jesus Christ is the Son of God

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, God, Word Studies.

Chapter 3 Ordered by Sentence

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 3), C3-S4 (Verse 4), C3-S5 (Verse 5), C3-S6 (Verse 6), C3-S7 (Verse 7), C3-S8 (Verse 8), C3-S9 (Verse 8), C3-S10 (Verse 9), C3-S11 (Verse 10), C3-S12 (Verse 11), C3-S13 (Verse 12), C3-S14 (Verse 12), C3-S15 (Verse 12), C3-S16 (Verse 13), C3-S17 (Verse 14), C3-S18 (Verse 14), C3-S19 (Verse 15), C3-S20 (Verse 16), C3-S21 (Verse 17), C3-S22 (Verse 18), C3-S23 (Verse 19), C3-S24 (Verse 20), C3-S25 (Verse 21), C3-S26 (Verse 22), C3-S27 (Verse 23), C3-S28 (Verse 24), C3-S29 (Verse 24).

The chapter theme is: 'Be a true son of God'.

Please use This link to see the Chapter Summary.

Chapter Summary from Treasury of Scriptural Knowledge

1-2	He declares the singular love of God towards us, in making us his sons
3-10	who therefore ought obediently to keep his commandments
11-24	as also to love one another as brethren.

C3-S1 (Verse 1) God proves His love by what He makes His sons be.

Equivalent Section: Consider the evidence of God's love.

Behold,
what manner of love the Father hath bestowed upon us,
that we should be called the sons of God :.

Equivalent Section: The world can't see what God makes His sons be.

therefore the world knoweth us not,
because it knew him not..

Please see the note for the next sentence about the phrase sons of God. That sentence gives us John's introductory remarks on what the sons of God are.

In the First Equivalent Section of our sentence, John says in this sentence that we should (not 'we will or we must') be called the sons of God. However, our Second Equivalent Section lets us know that the world is not what will call us this. It is God, and all Godly beings, who will call us this and, according to the Bible, that is more important than having recognition from the world.

In John 1:12 we read But as many as received him, to them gave he power to become the sons of God. Something that you become is not something that you start out as. Romans 8:14 tells us For as many as are led by the Spirit of God, they are the sons of God. When we first get saved we should be led by the Spirit of God. However, it takes time for the world to see our change in behaviour and for them to treat us as the sons of God. Even then, unfortunately, many people, who claim to be saved, never display that kind of changed life. Our sentence says that we should be called the sons of God. The word should makes it clear that this is not a guarantee of this result. This is what God has called us to achieve with our life. Our chapter tells us that we can accomplish reaching this goal if we purifieth (ourselves), even as he is pure. Of course, the th in the word purifieth means that he 'keeps on keeping on purifying his life'. Simply put: the true sons of God 'keeps on keeping on getting the sin out of their life'.

In the Second Equivalent Section of our sentence, John tells us the proof that we should be displaying when he says therefore the world knoweth us not, because it knew him not. The word therefore means that the world not knowing us is a direct result of our having a changed life which shows the character of God. Since the world didn't recognize Jesus as the Son of God, neither will it recognize the true sons of God. John does not say that they will call us this, or even admit that they are treating us like the sons of God, but he tells us that our proof is when they treat us like they treated the Son of God. That is: they will reject our message and try to force us to accept their view of life. Further, they will do so because of His influence in our life (because it knew him not). Please see John 15:18-19 and 17:25.

in this sentence we read that the world knoweth us not, because it knew him not. Here, as in other verses, the world is referring to 'all of humanity in this physical world and what they collectively know'. Since the majority is lost, the collective knowledge in limited to that the lost can 'know'. The world cannot know spiritual things like the present condition of the sons of God (1Corinthians 2:14).

The world cannot know us, or the Son of God since they are lost and Biblical knowing requires having God's life in us to cause a 'birth' before we know the spiritual truth. Many people claim to know the Son of God but if they truly did then he would change their life to be more like God. As this verse tells us, the true proof that we know Him is when the world hates us for the same reason that it hated Him.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. Where those links lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 1Peter C1S4 about the word manner (singular). The functional definition is: 'Form; method; way of performing or executing'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Hebrews 1:5 about the word father. That note has definitions from several dictionaries as well as links from other commentators. Also please note that John consistently uses a capitalized Father for God the Father and a lowercase father for human fathers. The functional definition is: 'the man who passes his character to the son'.

Please see the note for 1Corinthians 13:3 about the word bestow. The functional definition is: 'give with no strings attached'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please follow the link in the outline above for the note about the phrase the sons of God. Please also see the notes for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase the sons of God. In particular, the note in Romans is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases and shows how this sentence is related to others in context which relates to our becoming sons of God.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there and only seen there'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. 1Jo 4:9-10; 2Sa 7:19; Ps 31:19; 36:7-9; 89:1-2; Joh 3:16; Ro 5:8; 8:32; Eph 2:4-5; 3:18-19 that. Jer 3:19; Ho 1:10; Joh 1:12; Ro 8:14-17,21; 9:25-26; 2Co 6:18; Ga 3:26,29; 4:5-6; Re 21:7 the world. Joh 15:18-19; 16:3; 17:25; Col 3:3 General references. exp: Joh 15:18; Ga 3:26'.

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C3-S2 (Verse 2) God's sons will be different.

Equivalent Section: We currently have the position but not the manifestation.

Beloved,
now are we the sons of God,
and it doth not yet appear what we shall be:.

Equivalent Section: Our future manifestation.

First Step: How we know this truth.

but we know that,
when he shall appear,
we shall be like him;.

Second Step: Why we know this truth.

for we shall see him as he is..

Please note that this sentence says now are we the sons of God while the prior sentence says that we should be called the sons of God. This means that the world does not call us what God calls us, which matches with the phrase and it doth not yet appear what we shall be. In addition, this sentence says now while John 1:12 says, to become the sons of God. Basically, God gave us the legal position and He is using our life in the flesh and our personal relationship with Christ to make us into what He has declared us to be. Think of Gideon and how the opening message from God's angel was The LORD is with thee, thou mighty man of valour. the context, and the reaction by Gideon, lets us know that his actions were far from being a mighty man of valour. However, God called him what God expected him to become. Likewise, our sentence says now are we the sons of God. In addition, our next sentence starts out with And every man that hath this hope in him Hope is something not yet realized. Our being sons of God right now is a hope according to the context.

There is lots of wild speculation about what the phrase sons of God means based upon only the Old Testament verses. When we look at the New Testament we get information which we can understand and which debunks those other wild speculations. First, the verse before this one tells us that the world doesn't know the sons of God. Therefore, speculation that the world agrees with is wrong. Next, we see that the sons of God are people who have the Spirit of God (John 1:12-13) and follow the Spirit of God in their everyday walk (Romans 8:14). Job 1:6 says, Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Job 2:1 says, almost the same thing. With these verses we can know that Satan is not one of the sons of God. Likewise, other devils are not one of the sons of God. Likewise, world lost men are not one of the sons of God. Therefore, the speculation that devils were the sons of God who had sex with the daughters of man and who created the giants who were worldly lost half devils is complete nonsense and does not match the true message from God and the Bible.

Romans 8:19 tells us For the earnest expectation of the creature waiteth for the manifestation of the sons of God, which means that there are things about the sons of God that we can't perceive with our human senses (waiteth for the manifestation) today. This matches with what our current sentence tells us it doth not yet appear what we shall be. However, the phrase we shall be like him (Son of God) gives us an idea of what the manifestation of the sons of God will truly be like after the saved get their glorified bodies. (However, we need to recognize that there are saved people who do not meet the qualifications for God to call them the sons of God.) After the resurrection Jesus instantly transported into a locked room and demonstrated several other powers that were not seen before His resurrection. In addition, Adam and Eve thought nothing of a serpent talking to them. Adam is also called a son of God in Luke 3:38. So, with these clues, we can justify the idea that the manifestation of the sons of God will probably be something beyond the speculation of science-fiction writers. With that in mind, we can make sense of the Old Testament references. Back in Genesis 4 this manifestation of the sons of God would be in this physical world because Adam was still around. We don't know why the Bible makes a difference between them and the daughters of men, but it makes sense that their children would inherit some of their traits. In the book of Job, I personally believe that the sons of God, who were in Heaven, were beings who had the character of God. However, this is my personal speculation and not the basis for any doctrine. The truth is that the Bible does not give us enough information to be the basis of a doctrine. This is one of the things which we must accept by true Biblical faith.

The world cannot have God's life manifested in them, since the Bible uses the phrase the world to identify people who are lost. 1Corinthians 2:14 tells us But the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him: neither can he know them, because they are spiritually discerned. therefore, in addition to not having God's life manifested in them, they reject any perception of these spiritual truth s. However, our verse says but we know that, when he shall appear, we shall be like him. The saved know because the job of Christ is to make the saved like Him (the Son of God) and, therefore, the saved already have personal experience with becoming like him. Our knowledge comes down to the fact that He will finish what He has already started on our lives.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. Please also see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'now are we the. 1Jo 3:1; 5:1; Isa 56:5; Ro 8:14-15,18; Ga 3:26; 4:6 it. Ps 31:19; Ro 8:18; 1Co 2:9; 13:12; 2Co 4:17 when. Mal 3:2; Col 3:4; Heb 9:28exp: 1Jo 2:28. what. Ps 17:15; Ro 8:29; 1Co 15:49; Php 3:21; 2Pe 1:4 for. Job 19:26; Ps 16:11; Mt 5:8; Joh 17:24; 1Co 13:12; 2Co 3:18; 5:6-8 General references. exp: 1Co 13:9; Ga 3:26'.

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C3-S3 (Verse 3) Evidence that someone is a son of God.

And every man that hath this hope in him purifieth himself,
even as he is pure..

Our sentence starts with the word And, which means it is added to the prior sentence. With this addition, we see that the hope, of this sentence, is to be manifested by a son of God as explained above. John does not make this a suggestion but an absolute result. Anyone who does not purifieth himself, even as he is pure does not have This hope even though they may claim to have it or may have some other hope. As we have seen repeatedly, Biblical hope in like Biblical faith in that we have to act. In the case of faith we act upon a specific promise and in the case of hope we act upon the character of God.

in this epistle from John, we do have a promise that when he shall appear, we shall be like him, but we do not know exactly what that manifestation will be. Nor do we know how much like him we shall be. It makes perfect sense to me that how close to the Son of God we will be in Heaven is according to how close be become like Him here in this life. The lie believed by the majority of people is a communist utopia where everyone receives the same reward. The Biblical truth is that we are rewarded according to how much we let God work through our lives while we are in this flesh. in this sentence, we can see that how much we are like him depends upon how much we purify ourselves.

In the Bible, hope is given a definition similar to faith. Where faith requires us to act based upon a promise of God found in the Bible, hope requires us to act based upon the character of God. No action equals no faith and no hope regardless of any lie claimed by a person. So when John says every man that hath this hope in him he means 'every man that hath this character of God in him'. Further, hope is an action verb and John tells us the specific action when he continues with purifieth himself, even as he (God) is pure. Jesus called lost people sons of the devil (John 8:44). In the Bible, the word pure means '100%' or 'singular'. (Something that is pure is 100% of a single component.) For example, pure silver is 100% (singular) silver. This verse is saying that those who hope to be recognized as a son of God give their life a singular purpose of being like God, just like Jesus did.

Jesus always did what pleased the Father (John 8:29). Therefore, John is saying that those who hope to be recognized as a son of God will devote their life to the singular purpose of pleasing God. This means devoting our lives to getting rid of sin in our lives. This understanding of what John is actually saying is important because worldly religion tells us that purify himself means that he does some religious ceremony to get rid of his sins. That's not what John's talking about. He's talking about changing from a lifestyle of sin to a lifestyle free from the control of sin. This is a lot more work than going through some ceremony. In addition, he's talking about something that is constant and ongoing, not something that happens once in a while like 'going to confession' or 'responding to an altar call'. Finally, John is clearly making the standard how Jesus led His life, not some man made religious standard.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. Easton's Bible Dictionary defines this word as: 'one of the three main elements of Christian character (1Co 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Ro 8:24; 1Jo 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1Pe 3:15; Heb 10:23). In it the whole glory of the Christian vocation is centered (Eph 1:18; 4:4)." Unbelievers are without this hope (Eph 2:12; 1Th 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1Ti 1:1; Col 1:27; Tit 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1Pe 1:3). In Ro 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. Ro 12:12). In 1Jo 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. Please see the note for Luke 2:22-24 about the words purify / purification. Symbolically, in the Bible, purification is about 'devoting 100% of a life to God'. However, as with most things that are symbolically related to God, religion changes it to being a ceremony with no, or different, symbolic meaning.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Ro 5:4-5; Col 1:5; 2Th 2:16; Tit 3:7; Heb 6:18 purifieth. Ac 15:9; 2Co 7:1; Heb 12:14; 2Pe 1:4; 3:14 even. 1Jo 2:6; 4:17; Mt 5:48; Lu 6:36; Heb 7:26 exp: 1Jo 3:7. General references. exp: Joh 15:18'.

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C3-S4 (Verse 4) The legal definition of sin.

Equivalent Section: Sinners are spiritual convicts.

Whosoever committeth sin transgresseth also the law:.

Equivalent Section: Every violation of God's Law is sin.

for sin is the transgression of the law..

This sentence has two parts Equivalent Sections which say the same thing with only minor differences in them. This sentence should be clear as written. We see the same thing said twice so that we know it is something which must be accepted by all saved. It is also written as a stand-alone precept so that it can be applied wherever needed in life and in understanding the Bible.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. Please note that the th in the word committeth means that this person 'keeps on keeping on sinning'. Therefore, our sentence is speaking about lifestyle sins. Forms of this word are used, in this book, in: 1John 3:4; 1John 3:8; 1John 3:9.

We find forms of the word transgress occurring 179 times in 172 verses of the Bible and, in the New Testament, in: Matthew 15:2-3; Mark 15:28; Luke 15:29; Luke 22:37; Acts 1:25; Romans 2:27; Romans 4:15; Romans 5:14; Galatians 2:18; Galatians 3:19; 1Timothy 2:14; Hebrews 2:2; Hebrews 9:15; James 2:9; James 2:11; 1John 3:4; 2John 1:9. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

Thompson Chain Topics provides references for the word transgress as: 'Vain Talk: Pr 10:19. Contempt for Others: Pr 14:21. Foolish thoughts: Pr 24:9. Unbelief: Ro 14:23. Neglect of Opportunity: Jas 4:17. Transgression of the Law: 1Jo 3:4. All Unrighteousness: 1Jo 5:17. Origin of: Ge 3:6; Ps 51:5; Mt 15:19; Jas 1:15; 4:1. Universality of: Ge 6:5; 1Ki 8:46; Ps 14:3; 53:3; 130:3; Pr 20:9; Ec 7:20; Isa 53:6; 64:6; Mic 7:2; Ro 3:23; Ga 3:22; 1Jo 1:8; 5:19. Consequences of Parents' Sins upon Children: Ex 20:5; Nu 14:33; Ps 37:28; Pr 14:11; Isa 14:20; La 5:7. Sin Deceptive: Ro 7:11; Eph 4:22; 1Ti 2:14; 2Ti 3:13; Tit 3:3; Heb 3:13; Re 19:20. Despised by Saints: Ps 101:3; 119:104,113; Pr 8:7,13; Ro 7:15; 2Pe 2:7. Forbidden: Isa 1:16; Joh 5:14; 8:11; Ro 6:12; 1Co 15:34; 1Jo 2:1. Forgiven: 2Sa 12:13; Ps 78:38; 85:2; Mr 2:5; Col 2:13. Tobe forsaken: Job 11:14; Pr 28:13; Isa 55:7; Eph 4:22; Col 2:11; Heb 12:1; 1Pe 2:11. Inexcusable: Joh 15:22; Ro 1:20; 2:1. Known to God.: Loved by Men: Job 15:16; 20:12; Ps 52:3; Pr 2:14; Isa 5:18; Jer 14:10; Mic 3:2; 2Th 2:11-12. Hateful to God: De 25:16; 2Sa 11:27; Ps 5:4; 11:5; Pr 6:16; Zec 8:17; Lu 16:15. Destructive: Ps 34:21; 140:11; Pr 8:36; 11:3,19; 18:7; Isa 3:9; Ho 13:9; Mt 7:13; Ro 7:11; 1Ti 6:9. Allurements of: Ge 3:6; Jos 7:21; Pr 9:17; 14:12; Jas 1:14; 2Pe 2:18. SIN'S PENALTY: Death, Physical and Spiritual: Ge 2:17; 3:19; De 32:51; 1Ch 10:13; Pr 11:19; Eze 18:4; Ro 5:12; 6:23. Separation from God: Ex 33:3; Jos 7:11-12; Ps 66:18; Isa 59:2; 64:7; Ho 5:6. Abandonment by God: Jg 16:20; 1Sa 16:14; 28:6; 2Ch 30:7; Ps 81:12; Pr 1:28; Mt 23:38; Ac 7:42; Ro 1:24. Penalty Sometimes Delayed: Ge 15:16; 1Ki 11:12; 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9; Lu 13:7-8,9; 1Pe 3:20. Inevitable, No Escape from: Pr 11:21; 16:5; 19:5; Jer 11:11; Am 5:18-19; 9:2; Mt 23:33; Ro 2:3; 1Th 5:3; Heb 2:3; 12:25. Of Ignorance: Le 4:2; 5:17; Lu 12:48; Ac 3:17; 1Ti 1:13. Of Omission: Mt 23:23; 25:45; Lu 11:42; 12:47; Jas 4:17. Our Deliverance from, through Christ: 1Co 15:3; Ga 1:4; 1Pe 2:24; 1Jo 2:2; Re 1:5'.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'committeth. 1Jo 3:8-9; 1Ki 8:47; 1Ch 10:13; 2Co 12:21; Jas 5:15 transgresseth. Nu 15:31; 1Sa 15:24; 2Ch 24:20; Isa 53:8; Da 9:11; Ro 3:20; 4:15; Jas 2:9-11 for. 1Jo 5:17; Ro 7:7-13'.

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C3-S5 (Verse 5) Jesus was manifested.

First Step: Why Jesus was manifested.

And ye know that he was manifested to take away our sins;.

Second Step: Why He can do this.

and in him is no sin..

This verse is also covered in the parts on Sin in 1John. When we know something, according to the Bible, we personally experience it. What we, as saved people, are supposed to experience is that the Son of God was revealed to us in every possible way (manifested). God revealed Him for one particular purpose: to take away our sins. If you are still sinning as much as you did before you got saved then you need to go back and check your salvation. Notice that this does not say 'to take away the consequences' but says that the sins themselves are what is taken away.

Please also notice that he was manifested to take away our sins, not that he takes away our sins. What that means is that God reveals that He has made the provision for us to stop being controlled by sins. He has also made that provision very clear to us. However, God never takes away our free will. Therefore, we still need to do the steps of faith to prove that we want God to work in our life and take away our sins. Ultimately, it is still our choice.

The semicolon in this sentence divides it into two Steps. The First Step clearly says that the Son of God provides the way to takes away the sins of the saved. The Second Step says that there is no sin in Him, which means that the saved will not sin so long as they are in him. John covered how the saved deal with sin they do in chapter one. The next sentence makes it clear that it is impossible for someone to be saved and never stop any of their sinning.

This sentence is added to the prior sentence by starting with the word and. The prior sentence told us sin is the transgression of the law and this sentence adds the fact that He can take away our sin. This eliminates the lie of people being truly Biblically saved while never stopping their sin. Manifested is far more than just revealed. Manifested includes being revealed in great detail and in all relevant circumstances. That happened when Jesus lived in this world and was in all points tempted like as we are, yet without sin (Hebrews 4:15). We lose our eternal (sin) record by the death of Jesus removing it and at the same time we start a personal relationship with Christ whereby He starts to change us to stop our sinning. Those people who are not willing to let Christ change their life are not saved regardless of their claims.

Continuing in our sentence, we see that John adds and in him is no sin as a second consideration. We will not get additional sin so long as we stay in Christ after we initially get saved. Many other places in the Bible tell us about being in Christ and links to those places can be found at this link. We are in Christ when we are in a proper relationship with Him. That is: we are acting in accordance to what God says is required to maintain our ongoing personal relationship with Him. Jesus Christ is not a building that we can be physically in. However, anyone can understand being 'in' a relationship like being 'in' a marriage. This additional comment by John is that we will not sin after God gives us a pure record (at salvation) if we remain in him (Christ).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. 1Jo 1:2; 4:9-14; Joh 1:31; 1Ti 3:16; 1Pe 1:20 to. 1Jo 1:7; Isa 53:4-12; Ho 14:2; Mt 1:21; Joh 1:29; Ro 3:24-26; Eph 5:25-27; 1Ti 1:15; Tit 2:14; Heb 1:3; 9:26,28; 1Pe 2:24; Re 1:5 in. 1Jo 2:1; Lu 23:41,47; Joh 8:46; 14:30; 2Co 5:21; Heb 4:15; 7:26; 9:28; 1Pe 2:22; 3:18exp: Ac 3:26'.

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C3-S6 (Verse 6) People that abideth in him 'stop their sinning'.

Equivalent Section: the saved who are in him don't sin

Whosoever abideth in him sinneth not:.

Equivalent Section: the people who claim to be saved and live in sin are unsaved liars.

whosoever sinneth hath not seen him,
neither known him..

The main explanation of this sentence is in the note under Sin in 1John. It explain how it is impossible for someone to be truly Biblically saved and live a life of sin and how John deals with those who do sin but stop abiding in him for a while.

Please note that the th in the word abideth means that this person 'keeps on keeping on resting and remaining in a proper relationship with Christ'.

Here we see that whosoever sinneth not only have not had the Son of God manifested to them but they have not even seen him. This sentence is explaining how far away from the Son of God people are who live a lifestyle of sin.

Manifested is a far greater revelation than seen and the verse just before this one literally says that the Son of God was manifested to take away our sins. This is part of our personal relationship to Him. You can't have a personal relationship with someone that you have never even seen. The claim is impossible. in this sentence John is saying that if we have an ongoing personal relationship with the Son of God (abideth in him) then we will 'Stop our sinning'. However, the people that have a lifestyle of sin are not only not abiding in him, but they are so far away that they have never even seen him and they have absolutely no idea what the Son of God is like (neither know him).

Here we see that John adds neither known him to what was said in the prior sentences and about our (spiritually) seeing the Son of God. You can't have a personal relationship with someone that you have never even seen. The claim is impossible. Well, just in case you didn't figure that out John adds neither known him. Biblical knowing is having God's life born in us so that the world can see the results that are born. This additional phrase is telling us that such people are not saved.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. The th in the word abideth means that this person 'keeps on keeping on resting and remaining in a proper relationship with Christ'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'abideth. 1Jo 2:28; Joh 15:4-7 whosoever. 1Jo 3:2,9; 2:4; 4:8; 5:18; 2Co 3:18; 4:6; 3Jo 1:11'.

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C3-S7 (Verse 7) Beware of deception.

Equivalent Section: the spiritually immature can be deceived.

Little children,
let no man deceive you:.

Equivalent Section: How the spiritually immature can avoid being deceived.

he that doeth righteousness is righteous,
even as he is righteous..

Our sentence has two Equivalent Sections with the First Equivalent Section warning the spiritually immature saved person about the possibility of being deceived. The Second Equivalent Section tells what area of life they might be deceived in, which is righteousness. The word even means: 'having the same weight'. The he, in our last phrase, is referring to the Son of God. Therefore, if we compare the righteousness of any spiritual leader to the righteousness of the Son of God, all spiritual leaders will come short. However, a truly righteous spiritual leader will be moving his personal life in that direction while a false teacher will be moving his life in the opposite direction and making excuses for his failure to be righteous.

Our measurement of the righteousness of someone is the righteousness of the Son of God and using any other measurement will cause us to be deceived. In Isaiah 28:9 God says Whom shall he (God) teach knowledge? and whom shall he (God) make to understand doctrine? In the verses before that (Isaiah 28:1-8) God describes how the top priests were all corrupt and claiming that their position excused physical and moral sin. Even today religious leaders claim the right to teach based upon position and God tells us to look at how righteous their life is compared to the righteousness of the Son of God and nothing else. In the Gospel of John, which presents Jesus as the Son of God, we read several times that He was asked for His witness (John 5:31-39; 8:13-19; 10:24-30; 15:22-27) that He was righteous and represented God. We also read where the false religious leaders (Pharisees, etc) rejected His witness of righteousness and said that He acted by the power of the devil and not of God. They expected people to follow them for their position and outward religious acts but not for their own righteousness, which they did not have. When challenged, one of the witnesses that Jesus gave is John the Baptist, whom God sent as a witness (John 1:6-8, 15; 5:33-35; 10:40-42). John the Baptist was known to be righteous and literally lost his head rather than lose his righteousness.

So we see that Jesus had a life that proved that He was righteous and he had the witness of other righteous men (John the Baptist) and rejected the claims of those who depended upon their position and outward religious acts. There is a lot of good doctrine in the question 'What Did Jesus Do?' the problem is that people then listen to outrageous claims about what 'Jesus would do' instead of searching the Gospels for the truth. The main reason that the devil keeps attacking the 'Doctrine of the Humanity of Jesus' is that He is our example of how to live in this flesh by the power of the Holy Spirit. (Please see the Study called Jesus used the Power of the Holy Spirit.) John tells us that if we want to avoid being deceived look at the righteousness of a person and not their religious position or claims of outward religious acts.

Please see the notes for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'. The Note in Galatians has links to every place where that epistle uses forms of this word along with links from other commentators. Please also see the note for Galatians C3S9 about the children of Abraham. Please see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Galatians C4-S17 about the phrase My little children.

Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. The functional definition is: 'to take said, to ensnare'. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for 1John 1:9 about the word unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 1Jo 2:26,29; Ro 2:13; 1Co 6:9; Ga 6:7-8; Eph 5:6; Jas 1:22; 2:19; 5:1-3 he that. Ps 106:3; Eze 18:5-9; Mt 5:20; Lu 1:75; Ac 10:35; Ro 2:6-8,13; 6:16-18; Eph 5:9; Php 1:11; 1Pe 2:24 even. 1Jo 3:3; 2:1; Ps 45:7; 72:1-7; Heb 1:8; 7:2; 1Pe 1:15-16 General references. exp: Pr 12:28'.

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C3-S8 (Verse 8) Sin is from the devil.

First Step: sinners are controlled by the devil.

He that committeth sin is of the devil;.

Second Step: Why the devil the devil is in control.

for the devil sinneth from the beginning..

There is detail on this sentence found in the notes of the Lord Jesus Christ Study and under Manifest in 1John and under Sin in 1John.

The definition of the word of, that we have been using, is 'belongs to'. Things which are of, a being also 'comes from the being, reports back to the being and is controlled by the being'. When a saved person sins, they are responding to a temptation that came from the devil. In addition, although people try to deny it, a saved person can be controlled by the devil so long as they hold onto that sin. The next sentence in 1John deals with that condition. In addition, to being controlled by the devil, saved people who are caught by sin try to justify their actions and, as part of their justification, try to get others to join them in the sin. After others join them they can claim 'I'm not the only one. If all of there other people do it then this sin must be OK.'

Of course, the lost person is of the devil and there should be no question about them obeying the devil and doing sin.

That leaves our Second Step which tells us why the devil the devil is in control. He not only has more experience in sin but he has also had lots of experience with people trying to fight his control and has learned many ways to retain control.

Please see the note for 12:9 about the word devil. That note has links to every place in the Gospels where Jesus dealt with devils. The functional definition is: 'a spiritual being who has rebelled from God's authority'. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits, which are devils.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. 1Jo 3:10; 5:19 (Gr) Mt 13:38; Joh 8:44; Eph 2:2 for. 2Pe 2:4; Jude 1:6 General references. exp: Mt 12:29; Mr 3:27; 7:29; Lu 11:22'.

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C3-S9 (Verse 8) the Son of God was manifested to destroy sin.

For this purpose the Son of God was manifested,
that he might destroy the works of the devil..

This sentence starts with For, which means it is giving the reason for the prior sentence. in this sentence we find out that He was manifested, that he might destroy the works of the devil. In C3-S5 we saw that he was manifested to take away our sins. Thus, the works of the devil are our sins. This combination basically says that He was manifested to destroy the control that sin has in our life and to let us 'stop our sinning'.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

There is detail on this sentence found in the notes of the Lord Jesus Christ Study and under Manifest in 1John and under Sin in 1John below.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To ruin; to annihilate a thing by demolishing or by burning'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This purpose. 1Jo 3:5; Ge 3:15; Isa 27:1; Mr 1:24; Lu 10:18; Joh 12:31; 16:11; Ro 16:20; Col 2:15; Heb 2:14; Re 20:2-3,10,15 General references. exp: Mt 12:29; Mr 3:27; 7:29; Lu 11:22'.

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C3-S10 (Verse 9) Legal consequences of being saved.

Equivalent Section: We have diplomatic immunity because we remain saved.

Whosoever is born of God doth not commit sin;
for his seed remaineth in him:.

Equivalent Section: We have diplomatic immunity because God saved us.

and he cannot sin,
because he is born of God..

There is detail on this sentence found in the notes for 1John 3:8 of the Lord Jesus Christ Study and under Sin in 1John below.

Please see the Message called Born of God for how this sentence fits with others within 1John to tell us the lifestyle which truly shows that someone is Born of God.

While the details are in those notes, I will summarize here. Earlier in this chapter (C3-S4) we saw that Whosoever committeth sin transgresseth also the law. This is critical to understanding the context. God has two legal systems: the Great White throne and the judgment seat of Christ. When we get saved God removes us from the Great White throne and puts us under the judgment seat of Christ. Then we have 'diplomatic immunity' in the Great White throne system. Since that is God's system for criminals, and sin is a violation of God's law, we doeth not commit sin (because) for his seed remaineth in him. Since we are saved for eternity, we will never be charged in God's criminal system and, from the point of view from the Great White throne, the saved person cannot sin. As for the judgment seat of Christ, the saved person definitely does do sin there. However, the handling of sin in this different court system. John deals with those differences in other sentences.

We find the phrase born of God only in this epistle, in:

1John 3:9 says: doth not commit sin. People who are truly Biblically saved do not 'commit sin as a lifestyle action'. Yes, they will sin but not make it a lifestyle .
1John 4:7 says: every one that loveth is born of God, and knoweth God. People who are truly Biblically saved do 'love others as a lifestyle action' and 'increase their knowledge of God as a lifestyle action'.
1John 5:1 says: Whosoever believeth that Jesus is the Christ is born of God. People who reject this truth are not truly Biblically saved. People who truly believe this truth let their ongoing personal relationship with Christ cause them to mature spiritually.
1John 5:4 says: whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. People who are truly Biblically saved do 'keep on keeping on overcoming the temptations of this world' and live / walk by faith.
1John 5:18 says: We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. People who are truly Biblically saved do not have 'a lifestyle of sin' and while Satan might get them to sin from time to time, Satan does not 'keep on keeping on winning the battle of temptation'.
In addition, we find the phrase born of him (God) in: 1John 2:29 which says: every one that doeth righteousness is born of him. People who do not 'do righteousness as a lifestyle action' have problems with their claim of being truly Biblically saved.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'.

Please see the note for Galatians C3-S17 about the word seed. The functional definition is: ' the substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'. in this sentence John uses seed for what brought God's life into us when we were saved. Once saved, we always remain saved.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'. The th in this word means that he 'keeps on keeping on resting and abiding in the same place'. In other words, once we have God's seed of life, it remaineth, which gives us 'eternal security'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'born. 1Jo 2:29; 4:7; 5:1,4,18; Joh 1:13 for. Job 19:28; 1Pe 1:23 and he. Mt 7:18; Ac 4:20; Ro 6:2; Ga 5:17; Tit 1:2 General references. exp: Ps 119:3'.

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C3-S11 (Verse 10) How to tell the difference between the children of God and the children of the devil

Equivalent Section: We are told that children are manifested by the Spirit of their spiritual 'father'.

in this the children of God are manifest,
and the children of the devil:.

Equivalent Section: How the children of the devil are manifested.

whosoever doeth not righteousness is not of God,
neither he that loveth not his brother..

We see all throughout the Bible that God condemns those people who see and hear things but refuse to think about what they see and hear but, instead, believe what some leader says even when their own senses show them that the leader is a liar. We see throughout all of the notes under Manifest in 1John that manifest requires a detailed examination and thinking about what we see and hear. God wants us to use the brains that He gave us and He tells us what to look for, in detail, within the lives of people. Forget their claims and positions. Does a detailed examination of their life show the Spirit of God or the Spirit of the devil? Is he acting like Jesus would act (doeth righteousness)? (Please see Jesus used the Power of the Holy Spirit.) Does he put his brother's ultimate good (loveth) ahead of everything else (except serving God) including his own good and the (temporary) desires of his brother?

When our sentence says In this it is referring to the test found in the Second Equivalent Section. Since our First Equivalent Section says and the children of the devil, we know that this test manifest both type of children. Since our Second Equivalent Section says whosoever doeth not righteousness is not of God, it should be obvious that whosoever doeth righteousness is of God. Also, since our Second Equivalent Section says neither he that loveth not his brother (is not of God), it should be obvious that he that loveth his brother (is of God). Since Romans 3:10 says: As it is written, there is none righteous, no, not one:, it should be obvious that whosoever doeth righteousness can only be done by having God in us doeth righteousness. Therefore, it should also be obvious that such a person is of God. With this type of logic we can also support everything else said in this sentence although it should be obvious to the Godly person without such evidence.

one other thing to note is the th in the word loveth. we can get upset and stop loving our brother for a short time but our sentence is speaking about someone who 'keeps on keeping on refusing to love his brother'. That is doctrinally different from a short-term refusal.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the children of God. 1Jo 5:2; Lu 6:35; Ro 8:16-17; Eph 5:1 and. Mt 13:38; Joh 8:44; Ac 13:10 whosoever. 1Jo 3:7-8; 2:29 exp: Joh 8:34. is. 1Jo 4:3-4,6; 5:19; Joh 8:47; 3Jo 1:11 neither. 1Jo 3:14-15; 2:9-10; 4:8,21 General references. exp: Mt 6:14; Joh 8:47; 13:35'.

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C3-S12 (Verse 11) Why the prior test is valid

For this is the message that ye heard from the beginning,
that we should love one another..

This sentence starts with For and gives us the reason why the children of God and the children of the devil are manifest by if they doeth righteousness. Further, John says that doeth righteousness includes love one another. We cannot and will not manifest righteousness and love in a Godly fashion without hearing the Spirit of God as He directs us to do these works and how to do these works. The natural man manifests the works of the flesh the way that Cain did. (See the next verse.) It is only by hearing (and obeying) the Spirit of God in a spiritual manner that allows us to be able to manifest righteousness and love in a Godly fashion.

in this sentence we are told that we should love one another is the message that ye heard from the beginning which would manifest God's Spirit in our life (John 3:16).

We find forms of the word message in: Judges 3:20; 1Kings 20:12; Proverbs 26:6; Haggai 1:13; Luke 19:14; 1John 1:5; 1John 3:11. Webster's 1828 defines this word as: 'to send. 1. Any notice, word or communication, written or verbal, sent from one person to another. We send a servant with a verbal or written message. The welcome message made, was soon received. 2. An official written communication of facts or opinions sent by a chief magistrate to the two houses of a legislature or other deliberative body. Congress receives a message from the President of the United States at the opening of the session. the Governors of some of the states communicate to the legislature by message, others by address. 3. An official verbal communication from one branch of a legislature to the other'. Please also see the note for Philippians 2:25 about the word messenger.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the notes at Manifest in 1John about our physical senses. Webster's 1828 dictionary defines the word hear as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Jo 1:5; 2:7-8 message. or, commandment. 1Ti 1:5 (Gr) that we. 1Jo 4:7,21; Joh 13:34-35; 15:12; Ga 6:2; Eph 5:2; 1Th 4:9; 1Pe 1:22; 3:8; 4:8; 2Jo 1:5 General references. exp: Joh 13:35; 1Jo 4:21'.

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C3-S13 (Verse 12) Truly saved do not act like Cain.

Not as Cain,
who was of that wicked one,
and slew his brother..

This verse is referring to Genesis 4. Cain would have claimed to love his brother even as he slew his brother and then tried to lie to God and everyone about it. Plain and simple: what we do, not what we claim, proves our love and our righteousness.

Please see the note for Jude 1:11 about Cain. That note has links to every place that he is mentioned along with a note for each reference. He was the first person born and is a type of all people who live for the things of this world and demand that God accept their way instead of obeying God.

Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The functional definition is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for Matthew 2:16 about the word slew. Webster's 1828 defines this word as: 'pret. of slay'. Please see the note for Luke 11:49-51 about the word slay. The functional definition for this word is: ' the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ge 4:4-15,25; Heb 11:4; Jude 1:11 of. 1Jo 3:8; 2:13-14; Mt 13:19,38 General references. exp: Ex 20:13; Joh 13:35'.

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C3-S14 (Verse 12) And wherefore slew he him?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And. 1Sa 18:14-15; 19:4-5; 22:14-16; Ps 37:12; Pr 29:27; Mt 27:23; Joh 10:32; 15:19-25; 18:38-40; Ac 7:52; 1Th 2:14; 1Pe 4:4; Re 17:6 General references. exp: Ex 20:13; Joh 13:35'.

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C3-S15 (Verse 12) Why Cain slew his brother.

Because his own works were evil,
and his brother's righteous..

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Romans 7:19 about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Ephesians C4S15 about the phrase evil speaking. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. That note has links to every place in the Bible where We find this word. The functional definition is: 'one who does evil things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and his. Mt 23:35; Lu 11:51; Heb 11:4; 12:24 General references. exp: Ex 20:13; Joh 13:35'.

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C3-S16 (Verse 13) Don't find reality strange.

Marvel not,
my brethren,
if the world hate you..

Duh!! What do you expect? please see the two notes below for the next two sentences where John gives a more detailed example of this sentence. Basically, when we truly let the Holy Spirit control our life we show the extreme difference from those people who are controlled by their basic sin nature. Our sin nature is proud and tells us it is best. When someone proves us wrong by rubbing our nose in our sin, our sin nature reacts with hate. After 9-11 happened and while Muslim Clerics were trying to stir up similar attacks on the U.S., I was talking to another Christian at work. At the same time as this hatred was coming out of the Middle East, the Muslims in the U.S. were claiming that Islam was a religion of love. I told the other Christian that the two things happening together was God's way of showing the world that they were liars and did not represent Him but were acting in the nature of a devil. Another person overheard means got my contract canceled. This is the type of hate that John is talking about. God responded by immediately getting me another job offer and hurting the boss who agreed to fire me for speaking an obvious truth. The world will hate us but, as John shows in the next couple of sentences, those who have experience with the Spirit of God know that God can overcome any hate from the world.

As we have seen elsewhere, the world represents the thinking and acting of lost people who can't understand spiritual things. Since the truly saved have access to power and wisdom and help that the lost don't have and can't understand, the world responds with resentment which festers into hate.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings. 2. Wonder; admiration'.

Please see the note for Galatians C5S20 about the word hatred. The functional definition is: 'Great dislike or aversion; hate; enmity. Hatred is an aversion to evil, and may spring from utter disapprobation, as the hatred of vice or meanness; or it may spring from offenses or injuries done by fellow men, or from envy or jealousy, in which case it is usually accompanied with malevolence or malignity. Extreme hatred is abhorrence or detestation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Marvel not. Ec 5:8; Joh 3:7; Ac 3:12; Re 17:7 if. Mt 10:22; 24:9; Mr 13:13; Lu 6:22; 21:17; Joh 7:7; 15:18-19; 16:2,33; 17:14; Ro 8:7; 2Ti 3:12; Jas 4:4 General references. exp: Ex 20:13; Pr 29:27; Joh 13:35; 15:18'.

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C3-S17 (Verse 14) How to know that you are saved.

We know that we have passed from death unto life,
because we love the brethren..

Probably the main problem that people have with this epistle are verses like this one that are so clear that it makes it hard for a liar to claim that they mean something else. Someone says love the brethren. Ok, do you hate your brother by doing 1John 3:15 ? Will you lay down your life for the brethren (1John 3:16)? Will you go without to provide for your brother's need (1John 3:17)? Do your actions back your mouth (1John 3:18)? John tells us that if we are not doing all of these things then we abideth in death even if we are saved.

Doing what John says we have to be doing is how we know that we have passed from death unto life. These things are only possible in we have the Spirit of God working through our life. After our life has things that can only be done by God, those things (results of a birth of God's life in us) will allow us to know that we have passed from death unto life.

This note also applies to the next couple of sentences as the context shows that they are all speaking about the same concept of death and life.

We have a couple of very important concepts contained within these verses. Many Baptists preach that Adam died spiritually the day that he sinned (Genesis 3) but that he did not die physically. However, that is not Biblically true. The Bible teaches that we are dead when we have death working in us even though death has not yet finished the work. Thus, what the world calls a 'deadly disease' the Bible calls death. Therefore, where these verses say abideth in death it is talking about abiding in a condition which will (not just might) hasten the end of our physical life. Thus, when this sentence says We know that we have passed from death unto life it is not just talking about our spiritual conversion it is also talking about our new reaction to events which used to make us 'hate' other people and look to 'get even'. Many worldly studies have proven repeatedly that these attitudes make diseases worst and can hasten, or even cause, physical death. People who have truly passed from death unto life now have pity and try to lead the other person to salvation or spiritual maturity instead of 'hating' or trying to 'get even'. This change in reaction is only possible through the Holy Spirit as explained above. Again, when we look at the notes for 3:15 we see that hate and murder are a 'deadly disease' of the spirit, which the Bible calls death. We have truly passed from death unto life when we value God's life in us so much that we are willing to lay down our (physical) lives for the brethren if that is what is required to keep God's life working in us. This is only possible by experiencing God's life working through our physical life to the point that we Biblically know that it is God's life working through our physical life. Some things can only be learned through experience. But when we have enough of this experience that our attitude truly changes, then we know that we have passed from death unto life.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We know. 1Jo 2:3; 5:2,13,19-20; 2Co 5:1 we have. Lu 15:24,32; Joh 5:24; Eph 2:1,5 because. 1Jo 2:10; 3:23; 4:7-8,12,21; 5:2; Ps 16:3; Mt 25:40; Joh 13:35; 15:12,17; Ga 5:22; Eph 1:15; Col 1:4; 1Th 4:9; Heb 6:10-11; 13:1; 1Pe 1:22; 3:8; 2Pe 1:7 General references. exp: Ex 20:13; Mt 25:42; Joh 13:35; 15:17; 1Jo 4:21'.

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C3-S18 (Verse 14) Hate makes us abide in death.
He that loveth not his brother abideth in death.

Probably the main problem that people have with this epistle are verses like this one that are so clear that it makes it hard for a liar to claim that they mean something else. Someone says love the brethren. Ok, will do you hate your brother (1John 3:15)? Will you lay down your life for the brethren (1John 3:16)? Will you go without to provide for your brother's need (1John 3:17)? Do your actions back your mouth (1John 3:18)? John tells us that if we are not doing all of these things then we abideth in death even if we are saved. Please see the note for C3-S17 (above) about how 3:14-16 deal with death and life.

Please note that the th in the word abideth means that this person 'keeps on keeping on resting and remaining in the corruption of death'. As explained in the note for C3-S17 (above), death is an ongoing process of corruption. No one could 'keeps on keeping on resting and remaining in the corruption of death' if it was a one-time event. Yes, the Bible does use the word death for the one-time event which is the pinnacle of the process of corruption, but even then it is understood that the process of corruption was in the background and included within the one-time event.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. Please note that the th in the word loveth means that this person 'keeps on keeping on loving his brother'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. Please note that the th in the word abideth means that this person 'keeps on keeping on resting and remaining in the corruption of death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' that loveth. 1Jo 2:9,11; 4:20; Pr 21:16 exp: 1Jo 2:10. General references. exp: Ex 20:13; Mt 25:42; Joh 13:35; 15:17; 1Jo 4:21'.

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C3-S19 (Verse 15) Murderers are lost.

Equivalent Section: Definition of a murderer.

Whosoever hateth his brother is a murderer:.

Equivalent Section: End result of a murderer.

and ye know that no murderer hath eternal life abiding in him..

Please see the note for C3-S17 (above) about how 3:14-16 deal with death and life. Basically, we can know some things only through experience and the saved have experience with the Holy Spirit. John is providing an extreme contrast between this sentence (where he shows the hatred of the flesh) and the next where he shows the love of God. Jesus taught that we are not to hate but are to Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Matthew 5:43-48; Luke 6:22-27). He goes on and promises great reward from God the Father if we do this because we bring Him glory by showing the world the difference that having His Spirit can make. John already mentioned Cain (3:12). When we received the sin nature we each became murderers in our natural heart. However, the saved have the Spirit of God which overcomes our sin nature. John is saying that if the Holy Spirit does not overcome our sin nature before we act in an extremely sinful manner then we really are not saved no matter what we claim.

This verse says ye know that no murderer hath eternal life abiding in him. The ye means 'each and every one of you personally'. John already said Marvel not, my brethren, if the world hate you (3:13). Being on the receiving end of true worldly hate is enough to make anyone seriously consider murder. However, the truly saved who have seriously contemplated murder (anyone believe that I haven't?) know that the Spirit of God prevented them from acting. If nothing else, the Spirit of God let them personally know that they would lose a whole lot more than their own life if they went through with the murder. Anyone who truly hath eternal life abiding in him personally knows the restraining hand of God.

Please pay attention to the fact that these statements are all talking about lifestyle sins. The th on the many action verbs within this epistle all mean that the person 'keeps on keeping on doing the action'. John is not talking about one-time events. Therefore, when John says Whosoever hateth his brother is a murderer, he is not talking about the time that a child screams 'I hate you' at a parent. John is talking about someone who refuses to give up their hate no matter what message that God sends to them.

Please see the notes for Romans C1S16 and Galatians C5S20 about the word murder. The functional definition is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Every place that 1John uses the word eternal it is a qualifier for the word life within the phrase eternal life. Please also see the note at the link for life within this Study. Please also see the note for 1Corinthians 11:30 for links to the all of the verses in the Bible which use the phrase eternal life.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is eternal life.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hateth. Ge 27:41; Le 19:16-18; 2Sa 13:22-28; Pr 26:24-26; Mt 5:21-22,28; Mr 6:19; Ac 23:12,14; Jas 1:15; 4:1-2 hath. Joh 4:14; Ga 5:21; 1Pe 1:23; Re 21:8 General references. exp: Ex 20:13; Mt 25:42; Joh 15:17'.

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C3-S20 (Verse 16) God's love.

Equivalent Section: Definition of God's love.

Hereby perceive we the love of God,
because he laid down his life for us:.

Equivalent Section: Application of God's love in us.

and we ought to lay down our lives for the brethren..

This sentence and the prior are a matched set which shows the difference between our natural sin nature and the nature of someone under control of the Holy Spirit. Please see the note above for the prior sentence. We perceive the love of God in our personal experiences related to (John 3:16, Romans 5:8, Ephesians 5:2, 25) and other verses of the Bible. The truly saved have the Spirit of God and are expected to live a life which reveals the Spirit of God. Yes, we can ultimately die for the brethren but a greater thing to do is to live for the brethren. Every time that we deal with the brethren we should be willing to deny ourselves, and take up our cross and follow Jesus (Matthew 16:24; Mark 8:34; 10:21; Luke 9:23). Please see the note for C3-S17 (above) about how 3:14-16 deal with death and life.

Please see the note for John 4:19 about the word perceive. The functional definition is: 'come to understand'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perceive. 1Jo 4:9-10; Mt 20:28; Joh 3:16; 10:15; 15:13; Ac 20:28; Ro 5:8; Eph 5:2,25; Tit 2:13; 1Pe 1:18; 2:24; 3:18; Re 1:5; 5:9 and we. 1Jo 2:6; 4:11; Joh 13:34; 15:12-13; Ro 16:4; Php 2:17,30 General references. exp: De 15:15; Pr 24:11; Mt 5:42; 25:42; Joh 15:17; 1Jo 4:11'.

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C3-S21 (Verse 17) Our actions in this world prove our claims of having God's love.

But whoso hath this world's good,
and seeth his brother have need,
and shutteth up his bowels of compassion from him,
how dwelleth the love of God in him?.

John talks about This world's good in this sentence. In reference to that John uses the word hath, which means that this person 'keeps on keeping on having this world's good'. This is a person who is considered to be rich. In addition, within the Bible, what is called good 'comes from God'. Further, in the phrase This world's good we see the material things which our flesh lusts after. These things are not really good or bad but the world calls them goods (plural). In addition, the phrase This world's good separates them from what we normally think of as coming from God since they are identified as This world's. Therefore, while they come from God this world thinks of these things as being separate from God. With all of this in mind, we can see that our first phrase identifies a saved person who 'is considered rich in this world's goods and remains rich'.

Luke 9:25; 1Corinthians 7:31 and 1John 2:17 all teach us that This world's goods have no lasting value unless they are used to gain spiritual things of eternal value by using them to do the will of God. Using This world's goods to demonstrate the love of God gains spiritual things of eternal value. When we shutteth up (our) bowels of compassion from our brother in need, we are asking for a serious attitude adjustment from God.

Once more we see John talking about lifestyle actions with the word seeth. We may see a need and wait to see who and how it is taken care of. However, if our saved brother has an ongoing need and God makes sure that we continue to see it, and we have the means to take care of it, then God expects us to do so. Many times God gives to us things that He wants to go to another. When we pass them, to the person who is supposed to get them, then God has an excuse for blessing us. However, if we hold onto what we are supposed to pass on then we lose our blessings and can end up being punished.

This sentence, along with all from 3:14 through 3:24 are showing the differences between those people who have the Spirit of God (saved) and those people who don't have the Spirit of God (lost). In earlier chapters John dealt with the spiritual differences between the saved and lost. Now he is showing the manifestation of each Spirit in this world. We don't have to believe the word of liars (3:18) or of our deceitful heart (3:20) but can trust the manifestation of the Spirit as John shows us in this chapter. The notes at the links provided give details and explain what John means By this sentence.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Romans C11S26 about the word goodness.

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

Please see the note for Philippians 1:8 for links to every verse in the New Testament which uses forms of the word bowels. The functional definition for this word is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

Please see the note for Romans C9S13 about the word compassion. The functional definition is: ' A suffering with another; painful sympathy; a sensation of sorrow excited by the distress or misfortunes of another; pity; commiseration'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whoso. De 15:7-11; Pr 19:17; Isa 58:7-10; Lu 3:11; 2Co 8:9,14-15; 9:5-9; 1Ti 6:17-18; Heb 13:16 shutteth. Pr 12:10 (margin) Pr 28:9 how. 1Jo 4:20; 5:1 General references. exp: De 10:19; Ru 2:16; Pr 3:9; 24:11; Mt 5:42; 25:42; Joh 15:17; 1Jo 4:11'.

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C3-S22 (Verse 18) Love in deed and in truth.

First Step: Don't just talk your love.

My little children,
let us not love in word,
neither in tongue;.

Second Step: Do your love.

but in deed and in Truth..

verses 3:18 -3:21 are all tied together and need to be considered as a single unit.

Our sentence has two Steps that keep to the pattern which we see all throughout the Bible. In the First Step we see John tell us to get rid of wrong religious doctrine and in the Second Step he tells us to follow true Biblical doctrine. Wrong religious doctrine justifies liars. When someone claims one thing and lives another they prove themselves to be a liar. Thus, the phrase let us not love in word, neither in tongue is telling us to not do this when there is no action to back your mouth. This is the same logic which we see in James 2:18 : (Yea, a man may say, thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.) We are to show God's love in deed and in truth.

This verse uses word in the way that the world uses it. We know this because John adds neither in tongue. The Bible uses tongue 166 times in 161 verses to mean 'human languages'. All through these studies we have seen that human (worldly or religious) languages use different definitions for words than God and the Bible use. So when John says let us not love in word, neither in tongue he means 'don't use the human (worldly or religious) definition of love'. John clarifies this with the remainder of his sentence which says but in deed and in truth.

Please also see the note for this verse in the Study on Truth. As explained in that note, as well as in this sentence and the note on the prior sentence, John is basically telling us 'don't be a hypocrite'. We say that God loves us and provides for our needs. We also claim to love the brethren. Therefore, we should provide for their needs the same way. This is not saying to love everyone because God makes a definite difference between the saved and lost and expects us to do the same. This sentence is the basis of the next several sentences which promise us assurances and blessings. However, if we don't have the basis of this lifestyle then we won't have the blessings of the next few sentences which are built upon this sentence. 3:18-21 are all tied together.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition is: 'a human language'. Also see language in Acts 2:6.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My. 1Jo 2:1 let. Ex 33:21; Mt 25:41-45; Ro 12:9; 1Co 13:4-7; Ga 5:13; 6:1-2; Eph 4:1-3,15; 1Th 1:3; Jas 2:15-16; 1Pe 1:22 General references. exp: De 10:19; Ru 2:16; Job 31:19; Pr 3:9; Mt 5:42; 1Jo 4:21'.

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C3-S23 (Verse 19) Our assurance is based upon our actions.

And hereby we know that we are of the Truth,
and shall assure our hearts before him..

verses 3:18 -3:21 are all tied together and need to be considered as a single unit.

This verse starts with And hereby we know which means that this knowledge is added unto (comes after) the actions described in the prior verses. That is: after we love (not only) in word, neither (only) in tongue; but in deed and in our God given assurance. Then we will know that we are of the truth, and shall assure our hearts before him (God). God's Holy Spirit is the member of the Trinity Who keeps us saved by indwelling us. He is also the member of the Trinity Who assures us of our salvation. We need constant assurance of our salvation because eternal security for a sinner goes against the wisdom of man / this world. When we grieve God's Holy Spirit, or do anything else to prove that we are ignoring Him, and do so over a period of time, we cut ourselves off from our God given assurance. John is telling us that the only way to keep our God given assurance is to obey God's Holy Spirit and live in our God given assurance. and in God's love. True Biblical love is only possible by letting the Holy Spirit work through our lives. Therefore, when we refuse to let God's love be expressed through out life, we prove that we either do not have God's Holy Spirit (are not saved) or we are ignoring His work in our life.

The results of letting the Holy Spirit love people through our life produces the knowledge that this sentence tells us about because the Holy Spirit acts the same way as Jesus Christ acts and He in Truth personified. Please also see the note for this verse in the Study on Truth.

Please see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Please also see the note for Acts 2:36 about the words assure / assuredly. Please also see the Message called True Biblical Assurance. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. Please also see the message called Assurance, True Biblical.

Please see the notes for Romans C10S6 and 2Corinthians C2S4 about the word heart. Each of the verses within Romans has to do with our having righteousness or unrighteousness because of our decisions, our attitudes, our thoughts and our actions are determined by our heart. In addition, to these verses, please see the note for Galatians C6-S6 for 'The LORD looketh on the heart' and the note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators. Please see the note for Philippians C1S21 for links to where heart is used in Philippians along with a definition and links from other commentators. Please also see the note for 2Corinthians 2:4 about the word heart. It has definitions from 3 Bible dictionaries. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hereby. 1Jo 3:14; 1:8; Joh 13:35; 18:37 exp: 1Jo 2:3. shall. 1Jo 3:21; Isa 32:17; Heb 6:10-11; 10:22 assure. Gr. persuade. Ro 4:21; 8:38; 2Ti 1:12; Heb 11:13'.

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C3-S24 (Verse 20) We can trust God's Word over our own heart.

For if our heart condemn us,
God is greater than our heart,
and knoweth all things..

verses 3:18 -3:21 are all tied together and need to be considered as a single unit.

This sentence starts with For, which means it is giving us the reason for what John said in the prior sentence. Please see the note above. In addition, the next sentence says if our heart condemn us not, which is the opposite side of this sentence. Therefore, this sentence is also connected to the next sentence.

Our present sentence tells us God...knoweth all thing. We have consistently seen that the Biblical definition of know is that what we know is the result of having God's life born in us. Since God is the One causing the birth and results that are seen by the world, God knoweth everything that was required to cause the spiritual birth to occur, which is His working in our life. Our heart can't condemn us for what God does by saying that we 'aren't worthy enough' because that would be saying that God was wrong in choosing to work through us. That type of condemnation is the reasoning of 'works religion' because 'works religion' claims that it is us, and not God, who is doing the work.

God acts in our life when we willingly give Him permission to work in our lives and when we don't try to order God around. Basically, John is telling us to stop worrying if we did everything 'perfect' and just worship and serve God to the best of our ability and with as much of our heart and we can and just trust God for whatever is required beyond that. God is more concerned about our attitude than He is about our actions or abilities. He looks at how much of our abilities we put into our actions and if our attitude is one of serving Him. That is why the next sentence tells us then have we confidence toward God. When we stop listening to the condemnation of our heart and trust that God knows all things and realize that He loves us and blesses us in spite of the condemnation that we deserve, we end up realizing that our condemnation is really a condemnation of God. At that point, we can do as the next sentence says and then have we confidence toward God.

Basically, if we live a life that is true witness of the change that God brings to His children then God will overcome any condemnation from our heart.

Please see the note for Romans C8S1 about the word condemn. The functional definition is: 'o disapprove, to doom, to devote. 1. The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Job 27:6; Joh 8:9; Ac 5:33; Ro 2:14-15; 1Co 4:4; 14:24-25; Tit 3:11 God. 1Jo 4:4; Job 33:12; Joh 10:29-30; Heb 6:13 and. Ps 44:20-21; 90:8; 139:1-4; Jer 17:10; 23:24; Joh 2:24-25; 21:17; Heb 4:13; Re 2:23 General references. exp: Ps 66:19'.

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C3-S25 (Verse 21) Trust God above all else

Beloved,
if our heart condemn us not,
then have we confidence toward God..

verses 3:18 -3:21 are all tied together and need to be considered as a single unit.

This sentence provides the opposite condition of the prior sentence. Therefore, it is important to consider the two sentences together. Please see the note for the prior verse under Know in 1John. As explained in that note, when we truly live for God then He removes any condemnation that comes from our heart and replaces it with confidence toward God.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 2:28; 4:17; Job 22:26; 27:6; Ps 7:3-5; 101:2; 1Co 4:4; 2Co 1:12; 1Ti 2:8; Heb 4:16; 10:22 exp: Ps 66:19; Lu 11:28'.

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C3-S26 (Verse 22) Trust God's provision.

And whatsoever we ask,
we receive of him,
because we keep his commandments,
and do those things that are pleasing in his sight..

Please notice that every sentence after C3-S25, within this chapter, starts with the word And. Thus, everything from C3-S25 through the end of the chapter is the summary of the chapter.

This sentence is one that religious liars like to take part of and tell people to 'Name it and Claim it'. Please notice that our third phrase starts with the word because and our last phrase starts with the word and. Anyone who 'Names and Claims' the first two phrases of this sentence, while ignoring the rest of the sentence, proves that they are using the method of a devil and are a liar. When Satan tempted Jesus he quoted scripture and perverted it by deliberately leaving out a critical part of what he quoted.

This sentence is added unto that John said in 3:18-21 by the And which starts it. We need to get our heart right and stop condemning God when our lying heart tells us that our heart condemn us. We need to let God work through our life and not love in word, neither in tongue; but in deed and in Truth. (The truth is in us only when Jesus Christ is working through our life.) After we get these couple of things straightened out in our life, then we can say we keep his commandments, and do those things that are pleasing in his sight. That gives us the basis (because) which lets us know that whatsoever we ask, we receive of him. However, without this Biblical basis, we cannot 'claim this promise'.

This chapter started out saying now are we the sons of God and the rest of the chapter was devoted to telling us how God will make us true sons of God who are like the true Son of God (Jesus Christ). Human fathers reward their sons for trying even when the sons are not perfect. Even more so does God the Father reward the sons of God for their efforts and attitudes which bring Him glory and let Him make us like the true Son of God (Jesus Christ). This is why our sentence says And whatsoever we ask, we receive of him. Look at the next sentence. True Biblical belief produces the action word of true faith. Tobelieve on the name of his Son Jesus Christ means to trust that his Son Jesus Christ will provide the necessary guidance and power as we act like his Son Jesus Christ. He commanded us to love one another (John 13:34, 35; 15:12, 17; Romans 12:10; 13:8; Galatians 5:13; Ephesians 4:2; 1Thessalonians 3:12; 4:9; Hebrews 10:24; 1Peter 1:22; 3:8; 1John 3:11, 23; 4:7, 11, 12; 2John 1:5). He also showed us how to do that when He lived in human flesh with all of the weakness of human flesh and relying only upon the same Holy Spirit that He gives to all sons of God. Please see the study called Jesus used the Power of the Holy Spirit.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for 1Corinthians C10S2 about the phrase well pleased.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whatsoever. 1Jo 5:14; Ps 10:17; 34:4,15-17; 50:15; 66:18-19; 145:18-19; Pr 15:29; 28:9; Isa 1:15; 55:6-7; Jer 29:12-13; 33:3; Mt 7:7-8; 21:22; Mr 11:24; Lu 11:9-13; Joh 9:31; 14:13; 15:7; 16:23-24; Jas 1:5; 5:16 because. 1Jo 3:23-24; Mt 7:24-25; 17:5; Joh 15:10; Ac 17:30; 20:21 exp: Ps 119:56. do. Joh 6:29; 8:29; 9:31; Php 4:18; Col 1:10; Heb 13:21 exp: Mr 3:35; Php 4:9. General references. exp: Le 19:37; Ps 66:19; Mt 21:22; Lu 11:28; 1Jo 5:2'.

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C3-S27 (Verse 23) Obey God's commandment in order to receive from Him.

And this is his commandment,
That we should believe on the name of his Son Jesus Christ,
and love one another,
as he gave us commandment..

Please notice that every sentence after C3-S25, within this chapter, starts with the word And. Thus, everything from C3-S25 through the end of the chapter is the summary of the chapter.

There is detail on this sentence found in the (significant) notes under Son and under Jesus Christ in the Lord Jesus Christ Study. In addition, the note above is also important as is related to this sentence since this sentence starts with the And.

This sentence is worded very much like (Matthew 22:36-40, Mark 12:28-34, Luke 10:25-29) where Jesus agreed with the scribe / lawyer when he said what the two basic commandments were: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. In Luke, this command is followed by the 'parable of the good Samaritan', which pretty much explains the command to love one another. While people could reference other places within the Gospels where we find the commandment, which John mentions here, these references should suffice to show that Jesus Christ did give this commandment.

If we truly Biblically believe on the name of his Son Jesus Christ then we will truly love Him, as John has explained in this chapter. Further, since God's Son Jesus Christ is God, we obey the commandment to Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind when we believe on the name of his Son Jesus Christ. Therefore, John is only repeating the commandment from Jesus Christ with this chapter expounding on the second greatest commandment which is: Thou shalt love thy neighbour as thyself.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'power and authority'. Please also see the note for 1Corinthians C1S4 about the phrase name, the. Please also see the note for 1Peter 4:14-LJC about the phrase the name of Christ.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his commandment. De 18:15-19; Ps 2:12; Mr 9:7; Joh 6:29; 14:1; 17:3; Ac 16:31; 1Ti 1:15 love. 1Jo 3:11; 2:8-10; 4:21; Mt 22:39; Joh 13:34; 15:12; Eph 5:2; 1Th 4:9; 1Pe 1:22; 4:8 General references. exp: Le 19:37; De 30:15; Lu 11:28; Joh 15:12; Heb 13:1; 1Jo 4:11,21; 5:2'.

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C3-S28 (Verse 24) We will keepeth his commandments if we dwelleth in him.

And he that keepeth his commandments dwelleth in him,
and he in him..

Please notice that every sentence after C3-S25, within this chapter, starts with the word And. Thus, everything from C3-S25 through the end of the chapter is the summary of the chapter.

This sentence tells us that we must have the type of relationship with the Son of God that is described in the Study called Relational Prepositions. (Please use the two links in the sentence outline above to reach those notes and links to most (all?) other places in the New Testament where the Bible tells us about this ongoing personal relationship.) Any time that the Bible attaches the word in to an identifies of God it is telling us about the ongoing personal relational that the truly Biblically saved have with God. Our sentence tells us that we are in (a relationship with) him and that God is in a relationship with us (he in him). With that in mind, we can see that our sentence tells us that if we keepeth his commandments then we have this ongoing personal relationship (dwelleth in him, and he in him) with God.

Once more we see that John is talking about our lifestyle by using the words keepeth and dwelleth. The th in these words means that the person 'keep on keeping on doing these action verbs'. Thus, we must 'keep on keeping on' keeping his (God's ) commandments if we want to 'keep on keeping on' dwelling in him (maintaining this ongoing personal relationship and receiving the blessings which only come from it).

Our next sentence starts with And hereby we know. The And means that the next sentence is added to this one. The hereby means that what the next sentence is by the method of this sentence. If we don't build the relationship of this sentence (and this chapter which this sentence is summarizing), then we will not have the promise of the next sentence.

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C3-S29 (Verse 24) God's Holy Spirit gives us our assurance.

And hereby we know that he abideth in us,
by the Spirit which he hath given us..

Please notice that every sentence after C3-S25, within this chapter, starts with the word And. Thus, everything from C3-S25 through the end of the chapter is the summary of the chapter.

This verse literally says what has been our definition of Biblical knowing. The word hereby means 'This is the way' and that 'way' is by the testimony of the Holy Spirit within our lives. Do the spiritual results of our life testify of the Spirit of God or do they testify of a spirit from the world, our flesh or a devil? this verse and the prior are added unto 3:22 by the And which start each of them. Please see the notes for the three prior sentences. In these sentences we have the reward for being sons of God who let God change our lives to make us like the true Son of God (Jesus Christ) and, thereby, bring Him glory. We receive what we ask for, we receive the love of the brethren and we receive the knowledge that He abideth in us. As has been said throughout this study, what we Biblically know is the result of God's life being born in us in a way that even the lost world can see it. If what John describes in this chapter is true in our life then there will be no question about God's life being in us. As a result, we will know that he abideth in us.

Please also see the significant note in the Study on Spirit. That note explain this sentence in context which is important since this sentence is part of the summary for this chapter. As explained in there, it is God's Spirit. in our life and changing our life that lets us know (no doubt) that we are saved (he abideth in us).

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. 1Jo 3:22; Joh 14:21-23; 15:7-10 dwelleth. 1Jo 4:7,12,15-16; Joh 6:54-56; 17:21; 1Co 3:16; 6:19; 2Co 6:16; 2Ti 1:14 we. 1Jo 4:13; Ro 8:9-17; Ga 4:5-6 General references. exp: Lu 11:28; 1Jo 4:13; 5:2'.

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Chapter 4 Ordered by Sentence

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2-3), C4-S3 (Verse 4), C4-S4 (Verse 5), C4-S5 (Verse 6), C4-S6 (Verse 6), C4-S7 (Verse 7), C4-S8 (Verse 8), C4-S9 (Verse 9), C4-S10 (Verse 10), C4-S11 (Verse 11), C4-S12 (Verse 12), C4-S13 (Verse 12), C4-S14 (Verse 13), C4-S15 (Verse 14), C4-S16 (Verse 15), C4-S17 (Verse 16), C4-S18 (Verse 16), C4-S19 (Verse 17), C4-S20 (Verse 18), C4-S21 (Verse 18), C4-S22 (Verse 19), C4-S23 (Verse 20), C4-S24 (Verse 21).

Overview of Chapter 4

The chapter theme is: 'Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. (4:7)'.

Chapter Summary from Treasury of Scriptural Knowledge

1-6	He warns them not to believe all who boast of the Spirit
7-21	and exhorts to brotherly love.

C4-S1 (Verse 1) How to avoid false doctrine.

Equivalent Section: Repeatedly test where the Spirit comes from.

Beloved, believe not every Spirit,
but try the spirits whether they are of God :.

Equivalent Section: Test what Spirit a 'prophet' is representing.

because many false prophets are gone out into the world..

John says more about the world in this chapter than in any other chapter. This is significant in that it identifies the source of doctrinal error which John is warning us against. In addition, our current sentence warns us that many false prophets are gone out into the world. John uses the world for the majority of lost people and their beliefs. These many false prophets went to the world because the world likes and supports the lies that they preach. The world likes to be told that they can live for Hell and go to Heaven.

John uses try to mean 'test repeatedly'. As explained in the Study on Spirit for this verse, try requires less effort than prove. John uses try because the difference between God's Spirit and other spirits is so great that all of the effort required to prove is not required to tell the differences. In order to see the differences, please see the studies on Prove and on Dividing. Please also see the note for this verse under World in 1John.

John tells us to try the spirits with the goal of dividing (separating) those that are of God from those that are not. In the Second Equivalent Section of this sentence John warns us many false prophets are gone out into the world. The equivalency (from the colon) means that we are also supposed to try the spirits of these prophets with the goal of dividing (separating) those that are of God from those that are not. John pl and on telling us how to do that in this chapter.

The people that John calls prophets are called 'priests, preachers, bishops' and the variety of titles that religious leaders give themselves today. Many of these people will tell you to test the doctrine of others but to use some false standard that makes their doctrine look good and all other look false. John gives us God's standard in this chapter. However, even when we have God's standard we also have to use it the correct way or we will still be led into error. For example, God gives three spiritual gifts (knowledge, wisdom and understanding) for understanding spiritual matters. These gifts operate differently just like our sense of sight and smell differ (1Corinthians 12). Just as we would be wrong to try to see a sound or hear a color, so also are we wrong to use one spiritual gift to do the job of another. As explained in the studies on Prove and on Dividing, we must use the correct spiritual gift in order to try the spirits the way that God wants us to do.

This sentence warns us that many false prophets are gone out into the world. The main job of a prophet was to tell people the word of God and to apply the spiritual gift of understanding to interpret the word of God. We find prophet is used 72 times in 68 verses of the New Testament of which 11 times warn us about false prophets. We also find forms of prophet in 299 verses of the Old Testament of which 6 warn us about false prophets. Therefore, the Bible tells us a lot about these people. For example, Deuteronomy 13 warned: that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God. Further, Deuteronomy 18:22 tells us When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. So while a prophet might not be false, he had to be always correct if people were to obey (be afraid of) him. This requirement to be 100% true still applies when someone uses to spiritual gift of understanding to interpret the Bible because understanding applies the Bible to the Bible and, as a picture of a never-changing God (Malachi 3:6; Hebrews 13:8), our Bible does not change. However, the spiritual gift of knowledge applies the Bible to our personal life and the spiritual gift of wisdom applies the Bible to other peoples' lives. Since people are involved, and people are not reliable like the Bible is reliable, there can be a level of error allowed with these gifts that is not allowed when interpreting the Bible. That is why they are not appropriate for interpreting the Bible and that is why a spiritual leader with great wisdom and a great ministry for God can give a wrong interpretation of the Bible. This is what happens when he uses his gift of wisdom for interpretation instead of the gift of understanding. It is also why 'good Godly preachers' can teach erroneous doctrine about things like love. Their doctrine is in error if it disagrees with what the Bible literally says in places like this chapter of 1John.

While many religious leaders today will tell you that a true 'prophet of God' tells us about a 'love' that 'forgives' every sinful lifestyle , the true 'prophets' of the Bible cried aloud about sin and warned of God's judgment upon sinful lifestyle s. They proved their love of God's people with things like when Elijah killed the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred in 1Kings 18. True Biblical love protects the sons of God by warning against and destroying the influence of any false spirit which leads to error and God's judgment. True Biblical love doesn't preach that we should 'forgives' every sinful lifestyle but it makes a clear distinction between the true and the false as John does in this epistle and in this chapter.

We see John giving this distinction between the true and false with his use of antichrist and liar and true found in his three epistles. John's warning was also given earlier in Jeremiah 29:8 and in Matthew 24:5 and other places in the Bible where we are warned about false prophets and false Christs. John tells us how to distinguish between true Biblical love and the false 'love' of this world so that we can use that distinction to tell the difference between false prophets and a true 'man of God' and the difference between true doctrine and false doctrine even when that false doctrine comes from a 'good Godly preacher'.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: 'to test repeatedly until you are very confident of the answer'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believe not. De 13:1-5; Pr 14:15; Jer 5:31; 29:8-9; Mt 7:15-16; 24:4-5; Ro 16:18; 2Pe 2:1 try. Lu 12:57; Ac 17:11; Ro 16:19; 1Co 14:29; 1Th 5:21; Re 2:2 many. 1Jo 2:18; Mt 24:5,23-26; Mr 13:21; Lu 21:8; Ac 20:29; 1Ti 4:1; 2Ti 3:13; 2Pe 2:1; 2Jo 1:7 exp: Mr 13:6. General references. exp: De 18:21; Pr 19:27; Mt 24:11; Joh 8:47; 1Co 14:32'.

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C4-S2 (Verse 2-3) How to tell the difference between God's Spirit and devils.

Equivalent Section: How to know the Spirit of God personally (ye).

Hereby know ye the Spirit of God :.

Equivalent Section: the test to use.

Every spirit that confesseth that Jesus Christ is come in the flesh is of God :.

Equivalent Section: How to tell other spirits.

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God :.

Equivalent Section: the spirit of antichrist is already active in the world as you have been personally warned.

Step One: You have been personally warned.

and this is that spirit of antichrist,
whereof ye have heard that it should come;.

Step Two: Be aware of his current threat.

and even now already is it in the world..

This sentence is broken into four Equivalent Sections by colons. Two parts tell us what is of God and two parts tell us what is not of God but is of an antichrist. What is accepted by the world is the spirit of antichrist. If we do not want to be deceived by a spirit of antichrist then we need to avoid what is accepted by the world.

How these four Equivalent Sections relate to each other can be found within the notes reached from the links within the sentence outline above. Please see the note for This specific sentence and the general note about John's use of Jesus and of Christ. As said in those notes: John uses Jesus Christ to mean any and all of the ministries of the Son of God through His role as Jesus and/or His role as Christ.

The spirit of antichrist attacks one or more blessing that comes through these two roles of the Son of God. As pointed out in those notes, confesseth means 'keep on keeping on living a life which is a testimony of what we truly believe in our heart'. That is: we started out in error but changed to doing (not just talking) the truth once we learned it from God's Holy Spirit. For example, many say that the Biblical use of the name of Jesus is: 'the Son of God in human flesh'. Others claim that the Biblical use of the name of Jesus is: 'Saviour'. However, there are three verses in the New Testament that use the name of Jesus for other men. Therefore, neither of those other definitions are correct because they do not match every usage within the Bible. This is a subtle error introduced by the devil to reduce men's awareness of the doctrine of the humanity of Jesus.

This is just one way that the spirit behind a doctrine that confesseth not that Jesus Christ is come in the flesh and is not of God. As Jesus, the Son of God lived in the flesh, with all of the weaknesses of a human man, and did what He did by the power of the Holy Spirit and not by His own power as the Son of God. Please see the Study called Jesus used the Power of the Holy Spirit for more on this doctrinal truth.

A spirit from God teaches the doctrine of 'What Did Jesus Do?' and insist that the answer comes from studying the Gospels and not from listening to some liar. For example, Jesus would not buy a Mercedes because He not only did not own the top horse of the day but He had to borrow an ass (Matthew 21:1-7; John 12:15). Another subtle way that the spirit behind a doctrine that confesseth not that Jesus Christ is come in the flesh is to teach that we can be 'Christians' while ignoring all that Christ does in our personal lives to change how we currently live in our flesh. Please follow the links within this note to the other notes which provide more details to support these claims.

In the Bible confess means: 'the testimony that you live'. A liar is from the devil and claims one thing while living another. Isaiah 14:12-14 says How art thou fallen from Heaven, of Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! forthou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.

When someone says 'I think' or 'I feel' or 'I believe' when talking about doctrine, and use those comments to reject what the Bible literally says, then they are following the way of Satan and putting themselves above the word of God. The ONLY safe way to understand the Bible is to completely forget 'I' and read what God actually said.

In Luke 4:1-12 We read of the Devil tempting Jesus. Luke 4:9-12 says And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: forit is written, He shall give his angels charge over thee, to keep thee: And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. And Jesus answering said unto him, It is said, thou shalt not tempt the Lord thy God. this is a quote of Psalm 91:11-12 which says For he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands, lest thou dash thy foot against a stone. Notice that the devil left out in all thy ways. God curses those people who take away from His Word or add to it. Religion regularly adds to God's Word or takes away from it. This is following a spirit of Satan. Peter preached doctrinal error and was withstood to the face (Galatians 2:11) because he believed what 'good Godly preachers' said without praying and really studying what the Bible says. Romans 2 condemns the preacher who judges Pharisees or other religious people and then does the same thing by believing 'good Godly preachers' without looking in the Bible for what they missed.

The third way that God's people follow a false spirit is when they accept the preaching of men who excuse physical sin or moral sin (violating their personal relationship with our Lord). Isaiah 28:1-9 tells us that God rejected those priests which had a valid claim to be religious leaders and had the best education but were justifying physical and moral sin. God worked with people who had spiritually grows past being spiritual children. Isaiah 28:1-11 tells us that it is the Lord of hosts that will judge. He did not deny their religious position or education but He also did not use then to teach doctrine. They erred through wine, and through strong drink are out of the way. God is not using someone caught up in drink. More than that, strong drink is a type of physical sin. God will not use someone who is controlled by physical sin to teach doctrine. He also said they err in vision, they stumble in judgment. Forall tables are full of vomit and filthiness, so that there is no place clean. In the Bible, filthiness is a type of moral sin which is violating our personal relationship with God. God does not use someone who is violating their personal relationship with God to teach doctrine. God tells us how He teaches doctrine and who He teaches doctrine to in the verses following these in Isaiah 28. Those who are really teaching doctrine God's way will line up with what God literally says in this chapter.

Everything in this note that preceded this point only provides the general context of the Bible which helps us to properly understand what our sentence truly tells us. Two Sections of this sentence tell us what is of God and two Sections tell us what is not of God but is of an antichrist. As explained above, we each can personally (ye) know the Spirit of God by a spirit in us that confesseth that Jesus Christ is come in the flesh. This is a spirit that causes us to Biblically repent (change our lifestyle ) so that we live in the flesh like Jesus Christ did / commands us to do. The result of this change (birth) allows us to personally know the Spirit of God.

It will help our understanding if we look at the phrases of our sentence.

Hereby know ye the Spirit of God: this is the First Equivalent Section and it simply states what the rest of the sentence tells us in more detail. This is the summary of our sentence. Notice that, if you follow the link to the section which explains how 1John uses the word know, this word is used quite often in 1John. This is an important concept that John is trying to get us to understand within this epistle. Genesis 4:1 and Genesis 4:25 say Adam knew Eve his wife; and she conceived. Thus, part of true Biblical knowing is an intimate personal experiencer which results in new life. That is what John is speaking about happening to saved people, in a spiritual way, within this phrase, sentence and epistle.

Every spirit that confesseth that Jesus Christ is come in the flesh is of God: this is the Second Equivalent Section and it gives us our basic test for the type of spirit that is behind a doctrine which is being taught. As already explained, the phrase confesseth that Jesus Christ is come in the flesh means: 'the person keeps on keeping on living a lifestyle that shows the world that Jesus Christ came in the flesh and showed this person how to live in the flesh so that their changed life brought glory to God'. Our Equivalent Section tells us that a person who has this consistent lifestyle is of God ('belongs to God').

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: this is the third Equivalent Section and it tells us the exact same thing as the prior Equivalent Section only it uses a double-not and 'not logic'. Many people, even professional computer programmers, have trouble figuring out this type of expression because they are not used to thinking with 'not logic'. People who can understand 'not logic' will tell you what I just said, which is that it says the same thing as the prior Equivalent Section. By John including this Equivalent Section, he says this truth twice, which makes it something that all saved are required to believe. In addition, between the two prior Equivalent Sections, John covers all possible logical exceptions to what he says and eliminates any possibility of someone finding a legitimate exception to this absolute test.

and this is that spirit of antichrist, whereof ye have heard that it should come: this is the First Step of the Fourth Equivalent Section. Our opening phrase, of this Equivalent Section, says and this is that spirit. Thus, it is adding (and) to what was said in the prior Equivalent Section while also referencing the spirit mentioned in the prior Equivalent Section (every spirit that confesseth not that Jesus Christ is come in the flesh). If the reader looks at the Study on Spirit, the reader will see that a lowercase spirit is used for our human spirits and for devils. Thus, the phrase, every spirit, includes the human spirits of false teachers as well as the devils that are behind them. Now that we have identified the spirit that our First Step is referring to, we can look at the rest of the Step. If the reader uses the link in the sentence outline (above), they will see that anti is a prefix that means 'alternate or opposite'. Thus, a true Biblical antichrist 'opposes' the ministry of Christ and claims that God must give them the blessings which come only through the ministry of Jesus Christ because they offer an 'alternate' to obeying Jesus Christ for how we are to live in the flesh. With this truth, we can now see that John's second phrase of whereof ye have heard that it should come lets us know that even before John wrote this epistle others gave the same warning. We can see the same type of warnings in 2Timothy 3; James 5; 2Peter 3 and other places within the New Testament. Those references do not use the term antichrists, but those chapters describe people who preach error with the same spirit as antichrists have.

and even now already is it in the world: this is the Second Step of the Fourth Equivalent Section. This is a critical phrase which many people ignore because 'Good Godly Bible believing KJV only Baptist preachers' preach doctrinal error which was originated by true Biblical antichrists and accepted by older 'Good Godly Bible believing KJV only Baptist preachers'. This error is that 'The beast of Revelation is the only Antichrist and we don't have to worry about any antichrists because we will be 'Rapture'd out of here before he shows up'. This entire epistle and chapter is warning us against doctrinal error which is accepted and strongly defended by the very people who should be listening to 5the warning.

Please also see the notes for 1Corinthians 15:20-23 which explain why Christ had to be a literal physical man.

The Spirit of Christ is found in Romans 8:9 and 1Peter 1:11. This is the opposite of the spirit of antichrist which is found in our current sentence.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.

Please see the Study called False things according to the Bible about the word antichrist.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Every. 1Jo 5:1; Joh 16:13-15; 1Co 12:3 exp: Joh 6:45; Php 2:11. come. 1Jo 4:3; Joh 1:14; 1Ti 3:16 General references. exp: De 18:21; Joh 8:47.
and this. 1Jo 2:18,22; 2Th 2:7-8; 2Jo 1:7 General references. exp: De 18:21; Joh 8:47'.

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C4-S3 (Verse 4) Our protection from the spirit of antichrist.

Equivalent Section: Proof that we are of God.

Ye are of God,
little children,
and have overcome them:.

Equivalent Section: Results of being of God.

because greater is he that is in you,
than he that is in the world..

This is the third sentence in this chapter and the third time that we are told that the spirit of antichrist is in the world. Here we are told that the Spirit of God is greater than the spirit of antichrist and it allows us to overcome the spirit that in in the world. In John 16:33 Jesus tld us ...In the world ye shall have tribulation: but be of good cheer; I have overcome the world. It is His Spirit in us that overcomes the world. Also, in this epistle, we are told about overcoming the world / the spirit of antichrist in 2:14; 4:4; 5:4, 5. However, 2Peter 2:20 warns us that if we return to the world after we have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ then the latter end is worse with them than the beginning. That is, don't return to the world once God makes you free.

Please notice that John is addressing little children in this sentence. As already noted, little children have lots of fears. Therefore, right after introducing antichrists, John deals with the fear that these liars can interfere with our 'eternal security'. John says that Ye are of God, which reminds the little children that each and every one of them personally (ye) are saved (of God). John then reminds the little children that each and every one of them personally (ye) have overcome them (the antichrists) when they got saved because true Biblical antichrists are trying to keep people from getting saved. Then in the Second Equivalent Section John tells the little children that they don't need to worry about 'eternal security' because God's Holy Spirit is greater than the spirit of antichrist that is in the world. Thus, the only thing that people need to do to personally know about their own 'eternal security' is maintain their relationship with God. The only reason that a saved person worries about their 'eternal security' is because they are fooling around with doctrines from true Biblical antichrists instead of maintaining their personal relationship with God.

People love to claim this promise when they are not feeling beat up by the devil and tend to shut their mouth when they do feel beat up by the devil. However, the devil is not the them of this sentence, at least not the way that most people think of the devil. According to the rules of grammar, a pronoun, such as them, refers to the persons already identified. in this case, the persons identified in the prior sentence are spirit of antichrist that work in the ways identified in the note above. Usually the spirit of antichrist does not directly oppose God but is much more subtle and tries to get us to be just enough wrong that we cut ourselves off from the power and fellowship of God. Then the spirit of antichrist emphasizes what we are doing right while denying our error so that we doubt God. Then when we don't get God's promises, we are led into blaming God instead of seeing our own error.

Look at the types of errors mentioned in the note above and you will see errors that many people would say are not wrong. This sentence is not about overcoming an overt attack of the devil, this sentence is about overcoming the subtle doctrinal errors that are introduced by the spirit of antichrist. This overcoming can only be done by obeying 4:1 where John explicitly told us Beloved, believe not every spirit, but try the spirits whether they are of God and in particular to be wary because many false prophets are gone out into the world. We overcome the spirit of antichrist by trying everything that is told to us by a religious leader (prophet). Starting in the very next sentence John starts giving us specific tests to use.

Please see the note for 2:13 about the word overcome. The definition from Webster's 1828 is: 'to conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. to surmount; to get the better of; as, to overcome difficulties or obstacles'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. 1Jo 4:6,16; 3:9-10; 5:19 and have. 1Jo 2:13; 5:4; Ro 8:37; Eph 6:10,13; Re 12:11 greater. 1Jo 4:13,16; 3:24; Joh 10:28-30; 14:17-23; 17:23; Ro 8:10-11; 1Co 6:13; 2Co 6:16; Eph 3:17 than. 1Jo 5:19 (Gr) Joh 12:31; 14:30; 16:11; 1Co 2:12; 2Co 4:4; Eph 2:2; 6:12 General references. exp: Mt 12:29; Mr 3:27; Lu 11:22; Joh 8:47'.

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C4-S4 (Verse 5) How to tell if someone follows an antichrist.

Equivalent Section: antichrists lift up the way of the world.

They are of the world :.

Equivalent Section: the world listens to antichrists.

therefore speak they of the world,
and the world heareth them..

We saw John the Baptist point out the difference between those who are of the world and the Son of God Who is from Heaven in John 3:31. We have also seen throughout this study that the world is used by John for the many beliefs of the lost world. Before John declared and the world heareth them Jesus declared it in John 15:19 and 17:14. When the world heareth it not only recognizes the sound but understands and agrees with and supports what these antichrists say. When the world heareth, (and since the Biblical meaning of the word includes agreement), John says that it is a sign that the person is an antichrist.

This sentence uses the world three times to strongly equate false prophets who represent the spirit of antichrist to the world. Some of these false prophets sound like they are always condemning the world but the world likes to hear them because they can feel that it is others in the world who are condemned and they are good Godly people. According to this sentence, we are to not only identify false prophets by their message but also by how much they are accepted by the world.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Ps 17:4; Lu 16:8; Joh 3:31; 7:6-7; 8:23; 15:19-20; 17:14,16; Re 12:9 and. Isa 30:10-11; Jer 5:31; 29:8; Mic 2:11; Joh 15:19; 17:14; 2Ti 4:3; 2Pe 2:2-3 General references. exp: Pr 17:4; Ho 7:3; Joh 8:47; 10:5'.

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C4-S5 (Verse 6) How to know if someone of God.

Equivalent Section: We belong to God.

We are of God :.

Equivalent Section: Determine if someone is of God by if they heareth us.

First Step: Identify people who belong to God.

he that knoweth God heareth us;.

Second Step: Identify people who do not belong to God.

he that is not of God heareth not us..

This sentence is covered in the substantial note within the Study on truth. Our next sentence says Hereby know we the spirit of truth, and the spirit of error. The Hereby, of the next sentence, refers to this sentence. Therefore, the test which John specifies within this sentence allows us to know the results which are specified in the next sentence.

Have you ever tried to talk to someone and they were so busy thinking about their point of view, or anything else, that their mind was not connected to what you were saying? Ever know that your words were 'going in one ear and out the other'? Ezekiel 12:2 tells us that God condemned and judged His people because, as God told Ezekiel,: Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. In Ezekiel 24:25-27 God promised His revelation to those who truly repented and were willing to hear (and obey) the word of God. In Ezekiel 40:4 God gave Ezekiel spiritual revelation because he was willing to hear the word of God spiritually. True Biblical hearing is accepting what God really says and seeking true spiritual knowledge, wisdom and understanding. That is what Jesus meant in Matthew 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35 when He said He that hath ears to hear, let him hear.

Our sentence gives us the two sides of a condition and gives us two Steps to follow and test the spirit of someone who claims to be a Christian. In the First Step we read: he that knoweth God heareth us (people that are of God). In the Second Step we read: he that is not of God heareth not us. We cannot get a simpler division.

Since the Biblical definition of heareth results in a God caused change, those liars who claim to listen, but have no God caused change in their life, are put into the crowd that heareth not us. Remember, all throughout this epistle John is talking about lifestyle s. Therefore, this is not a one-day change in their action but a lifestyle change that makes them more like God. In our next sentence we are told that those who heareth us have the spirit of truth and those who heareth not us have the spirit of error. Therefore, this sentence is giving us the test which reveals the results which John reports in the next sentence. Further, we have an implied division between those who knoweth God and those who is not of God. John is (indirectly) saying that those people who claim to be saved, but do not have God's life 'birthed' into their life in a way that the world can see (Biblical knoweth) are not of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We are. 1Jo 4:4; Mic 3:8; Ro 1:1; 1Co 2:12-14; 2Pe 3:2; Jude 1:17 he that knoweth. 1Jo 4:8; Lu 10:22; Joh 8:19,45-50; 10:27; 13:20; 18:37; 20:21; 1Co 14:37; 2Co 10:7; 2Th 1:8 General references. exp: Joh 8:47; 10:5'.

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C4-S6 (Verse 6) Hereby know we the spirit of truth, and the spirit of error.

This sentence is covered the substantial note within the Study on truth.

This sentence is something that a lot of people don't think about, but should. Their favorite preacher says something and they take it as more reliable than God's Word. That was the first source of sin that was dealt with in 1Corinthians. There has been no preacher born since the time of the apostles that has the approval from God that Peter had. (He wrote two books of the Bible, brought the gospel to the Jews and to the Gentiles). Yet Galatians tells us that he was rebuked to his face for teaching doctrinal error. Even though a man is Godly, he can still be led by the spirit of error. We need to pay attention to John's message and test the spirit that is behind the messenger.

The hereby (in this sentence) means 'This is the way' and, by starting this sentence, it is referring to the test which John gave in the prior sentence. Simply put: this is the way to tell if a 'good Godly person' is really following the spirit of truth or the spirit of error. Someone who refuses to hear correction from the word of God is following the spirit of error. It doesn't matter what position they have or what people think about them or anything else. Torefuse to receive correction from the word of God is to prove that you are following the spirit of error.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hereby. 1Jo 4:1; Isa 8:20 the spirit of truth. Joh 14:17; 15:26 and. Isa 29:10; Ho 4:12; Mic 2:11; Ro 11:8; 2Th 2:9-11 exp: Ho 2:20. General references. exp: Joh 8:47; 10:5'.

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C4-S7 (Verse 7) John's request for us to act like God.

Equivalent Section: the Request:

Beloved,
let us love one another:.

Equivalent Section: the reason for the request.

First Step: recognize God's basic nature.

for love is of God;.

Second Step: Let God's love live through us.

and every one that loveth is born of God,
and knoweth God..

in this sentence John is giving us another test to see if someone is truly saved or a liar claiming Biblical salvation which they really don't have.

Please see the Message called Born of God for how this sentence fits with others within 1John to tell us the lifestyle which truly shows that someone is Born of God.

This sentence has doctrine that would cause lots of people fits if they truly understood it. First of all, John is starting a series of sentences about love which goes through the end of the chapter but which is also based upon the sentences that occur before this one within this chapter. What John said in those sentences is just an extension of what he has said all through this epistle. The spirit of antichrist disagrees with what the Spirit of God says. However, often that disagreement is subtle and is seen more in the application of the spirit than in the differences between the two sets of spiritual leadings. In the sentence directly before this John said he that knoweth God heareth us; he that is not of God heareth not us because, starting in this sentence, John is going to say some things that are rejected by the spirit of error, which is the spirit of antichrist.

The last part of our current sentence clearly says every one that loveth is born of God, and knoweth God. there are lots of people who would insist that they love and yet they are not saved (born of God). Further, there are lots of people who claim to be saved and yet have not any evidence of a God-caused 'birth' which requires a God-caused change in their life that even the lost can see. These people who claim to be saved and yet do not Biblically knoweth God would also claim that they love. Therefore, since this Bible sentence is true, the definition of love is used in the Bible cannot match the definition of love is used by the world. This should be no great surprise. John spent every sentence in this chapter before this one making a very clear distinction between the spirit the world and the Spirit of God. He also made a major difference between the beliefs and practices (confesseth) of the world and the beliefs and practices (confesseth) of those who have Spirit of God. Finally, John strongly linked the world to false prophets and the spirit of antichrist. Therefore, it should be no surprise that the major method of identifying the disciples of Christ (John 13:35) should also be distorted by false prophets and the spirit of antichrist.

Please see the note for Romans C9S23 about the word beloved.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 1Jo 4:20-21; 2:10; 3:10-23; 5:1 love is. 1Jo 4:8; De 30:6; Ga 5:22; 1Th 4:9-10; 2Ti 1:7; 1Pe 1:22 every. 1Jo 4:12; 2:29; 3:14; 5:1 and knoweth. Joh 17:3; 2Co 4:6; Ga 4:9 General references. exp: Mt 22:40; Joh 15:13; 1Co 16:14; Heb 13:1'.

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C4-S8 (Verse 8) We must love if we are of God

First Step: Identify liars.

He that loveth not knoweth not God;.

Second Step: Why.

for God is love..

This sentence is the opposite side of the sentence above. Please see the note above. This verse makes it clear that someone is a liar when they claim that they knoweth God and yet refuses to do what John says is love within this chapter. This sentence, and the prior, is just starting John's comments on this subject about love.

Please notice the th in the word loveth and the th in the word knoweth. This means that he 'keeps on keeping on loving' and that he 'keeps on keeping on knowing'. The prior sentence and our current sentence directly tie love and knowledge of God. When a baby is just born it is limited in its knowledge. However, increased life is supposed to bring increased knowledge. Therefore, we should limit our applying this test to someone who just received salvation but apply it rigorously to someone who claims to be saved for any length of time. Thus, the longer someone claims to be saved, and the more they claim to know God the more love of the brethren their life is to show. If it does not, then they are a liar. Our sentence literally says that if someone loveth not (the brethren) then he knoweth not God regardless of any credentials or anything else he provides as evidence.

Please notice that our Second Step says for God is love. The word for means: 'here's why'. Our Word knoweth means this person 'keeps on keeping on having an ongoing personal relationship with God which creates new life'. You can not have 'an ongoing personal relationship' with anyone and not have their character affect you. In addition, since true Biblical knowledge produces new life, we can not be used by God to bring His spiritual life to others unless we also love those other people. Therefore, this sentence is true on more levels than just the surface reading of it.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C1S10 about the word for. The functional definition is: 'tells us a future result from the cause which usually precedes the word for, but which can follow the word for'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knoweth. 1Jo 2:4,9; 3:6; Joh 8:54-55 God is. 1Jo 1:5; Ex 34:6-7; Ps 86:5,15; 2Co 13:11; Eph 2:4; Heb 12:29 General references. exp: Mt 22:40; Joh 15:13; 1Co 16:14; Heb 13:1'.

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C4-S9 (Verse 9) We are to live through God's Son.

in this was manifested the love of God toward us,
because that God sent his only begotten Son into the world,
that we might live through him..

There is detail on this sentence found in the significant notes of the Lord Jesus Christ Study. The important point of this sentence is that when God manifested (His) love...toward us He did it on an ongoing personal relationship that we might live through him. When we refuse to live through him, we are refusing to allow His love to be manifested towards us.

The In this starting this sentence is referring to the end of the sentence where John says God sent his only begotten Son into the world, that we might live through him. The note for 4:9 in the Lord Jesus Christ Study centers on the phrase only begotten Son and gives us some truths about this phrase. In particular, that note explains why this sentence tells us that we must follow the example of God's Son, for how to live in this flesh, if we are going to live through him and receive the love that God manifested toward us.

There is a lot that can be said about the love of the Son in agreeing to leave the power and glory and worship of angels in Heaven to become a weak human man and suffer like He did and literally go to Hell to pay for our sins. However, John is talking about the love of God (the Father) toward us. He had to punish His loving son for our sins (Isaiah 53). He had to turn His back upon his only begotten Son (Psalms 22:1; Matthew 27:46; Mark 15:34). He did this for man when there is a greater difference between sinful man and God than there is between man and a germ (Job 7:17; 15:14; Psalms 8:4; 144:3; Isaiah 55:8-9).

Satan is not in the same league as God the Father and yet man is so far beneath Satan that Satan thinks nothing of sending all men to the Lake of Fire. The love of God toward us is manifested (demonstrated far more than just shown) in that God sent his only begotten Son into the world, that we might live through him. However, we need to pay attention to how John truly says more than popular doctrine admits. This verse doesn't say that God's love is manifested in getting us out of the penalty of sin but it says that God's love is manifested that we might live through him. God gives us the ability to stop our sinning and to have His life shown through our life. This is a great addition to just getting out of the penalty of sin. God's manifestation is not just a one-time event but a life-long ongoing manifestation.

This verse literally says what is found in the Study called Jesus used the Power of the Holy Spirit. John 3:34 tells us For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. the Son of God would not need the Spirit when He was sent...into the world unless He left His own power behind and lived as a weak human man using the power of the same Holy Spirit that is given to us. He did this to be our model so that we might live through him. One of the doctrinal errors that John is dealing with is a distortion and/or denial of the humanity of Jesus. A subtle part of this doctrinal error is to claim that everywhere that the Bible uses Jesus it is talking about the Son of God. They then try to 'spiritualize' the Biblical use of Jesus and deny His humanity. However, there are three verses in the New Testament which use Jesus for another human being. Therefore, the true Biblical usage of Jesus is to identify a physical human man with the majority usage being used to identify 'the Son of God in human flesh'.

This sentence tells us that he was sent...into the world to let us know that the Son of God took on human flesh with all of the physical weaknesses which allowed Him to be tempted like as we are, yet without sin; to die for our sins (God can not die. He had to die as a physical man). After His resurrection He become the high priest of Hebrews 4 Who has experienced the feeling of our infirmities. (Please also see the note for Hebrews 4:14 in the Lord Jesus Christ Study which explains this point in more detail.) God the Father can not have the feeling of our infirmities because He was never a weak human being like God the Son was. That is why our representative in Heaven is a literal physical human being and this is only one of the reasons why He had to become a human being. (I explained some of the others earlier within this note.)

When our sentence says that God the Father sent his only begotten Son into the world it is telling us that the Son of God became a literal physical man. Every place that the Bible uses the name of Jesus it is talking about a literal physical man. That is the true doctrinal usage of the name of Jesus within the Bible.

When our sentence says that God the Father that we might live through him it is talking about our receiving God's life when we first receive Jesus Christ as our personal Lord and it is also talking about the increased quality of spiritual life as we follow His example for how to live in this flesh using the power of the Holy Spirit and as we spiritually mature as we obey Christ in spiritual matters.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. 1Jo 3:16; Joh 3:16; Ro 5:8-10; 8:32 God sent. 1Jo 4:10; Lu 4:18; Joh 5:23; 6:29; 8:29,42 only. Ps 2:7; Mr 12:6; Joh 1:14-18; 3:18; Heb 1:5 we. 1Jo 5:11; Joh 6:51,57; 10:10,28-30; 11:25-26; 14:6; Col 3:3-4 exp: 1Jo 4:16. General references. exp: Ex 40:6; De 15:15; Mt 22:40; Lu 19:10; Joh 15:13; Heb 13:1'.

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C4-S10 (Verse 10) True love is paying for the sins of another.

Herein is love,
not that we loved God,
but that he loved us,
and sent his Son to be the propitiation for our sins..

We see the word / concept of propitiation in Romans 3:25; 5:1, 10, 11; 2Corinthians 5:18-19; Colossians 1:20-22; 1John 2:2. It is strongly linked to atonement. In John 15:16, and other places, we read that we did not seek Him but He choose us. The functional definition, of the word propitiation, is: 'The act of appeasing wrath and conciliating the favor of an offended person'. Thus, we see the ongoing ministry of God's Son which He is doing for saved people after their initial profession.

There is a proud erroneous doctrine that claims that God choose some for salvation and some for damnation, but 1Timothy 2:3-4 tells us For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth . Further, that doctrine is a subtle claim that those choose for salvation have some value more than those chosen for damnation but Titus 3:3-7 (and other places) makes it clear that there is nothing desirable (to God) in any man that would cause Him to save the man. Therefore, God's love has nothing to do with the nature of the recipient of His Love and everything to do with the nature of His own Spirit. However, God does not force His love on anyone, thereby taking away their free will, but allows sinful men to choose to reject His love. When that happens, it is strictly due to the person's freely made choice. As the next sentence tells us, this is our model for how to love.

What we see here is a part of the Biblical definition of love. Both God the Father and God the Son suffered to pay for the sins of undeserving men and did so because of their own nature. Since God gives us His life at salvation and tells us to accept His nature through the ongoing spiritual maturing ministry of Christ, our next sentence tells us to act with the same nature as God has and as God gives to us.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C3S20 and 1John C2S2 about the word propitiation. The functional definition, of the word propitiation, is: 'The legal act of appeasing wrath and conciliating the favor of an offended person. It is the atonement or atoning sacrifice offered to God to assuage his wrath and render him forgiveness to sinners'. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Propitiation.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herein. 1Jo 4:8-9; 3:1 not. 1Jo 4:19; De 7:7-8; Joh 15:16; Ro 5:8-10; 8:29-30; 2Co 5:19-21; Eph 2:4-5; Tit 3:3-5 and sent. 1Jo 2:2; Da 9:24; Ro 3:25-26; 1Pe 2:24; 3:18 General references. exp: Ex 40:6; Le 23:28; De 15:15; 24:22; Mt 22:40; Lu 19:10; Joh 15:13; Heb 13:1; 1Jo 4:19'.

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C4-S11 (Verse 11) We should love like God does.

Beloved,
if God so loved us,
we ought also to love one another..

Please see the note above as this sentence is a continuation of the thought started in the prior sentence. The phrase if God so loved us, within our current sentence, is referring to the expression of God's love which John identified within the prior sentence. This is literally the basis of becoming a martyr. John is saying that if Jesus did so much to save us and to represent us before God after our salvation then we should be willing to do anything required for another to get their sins forgiven, including becoming a martyr.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 3:16-17,23; Mt 18:32-33; Lu 10:37; Joh 13:34; 15:12-13; 2Co 8:8-9; Eph 4:31-32; 5:1-2; Col 3:13 exp: De 15:15; 24:22; Mt 22:40; Lu 19:10; Heb 13:1; 1Jo 4:21'.

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C4-S12 (Verse 12) No man hath seen God at any time.

John 4:24 tells us God is a Spirit.. and we cannot see spiritual things with physical eyes. Furthermore, our limited spiritual senses do not allow us to really see God in a spiritual way. However, in John 3:5-8 Jesus used an illustration to tell Nicodemus that spiritual things can only be seen indirectly by their effect upon the physical world. Thus, while no man can see God, they can see the effect of God's love through us as we allow Him to dwelleth in us and perfect His love in us. Please also see the note for the sentence below which is in the same verse. That next sentence, combined with this sentence, is what matches what Jesus tld Nicodemus. This sentence tells what can not be seen, like spiritual things. The next sentence tells the results of the spiritual, which can be seen and which is like the results of the wind.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seen. 1Jo 4:20; Ge 32:30; Ex 33:20; Nu 12:8; Joh 1:18; 1Ti 1:17; 6:16; Heb 11:27 General references. exp: Lu 19:10'.

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C4-S13 (Verse 12) We get God to dwell in us by loving one another.

If we love one another,
God dwelleth in us,
and his love is perfected in us..

Love and perfect are found in:

John 17:23 - this is part of the prayer that Jesus made for the saved before His trial. He made it clear that he did not pray these things for everyone. However, He did pray Neither pray I for these alone, but for them also which shall believe on me through their word. He continued His prayer through the end of the chapter and said that God in Jesus and Jesus in us was so that the world would know that God sent Jesus. If we have the same form of 'love' as the world has then we have no evidence that the Son of God is in us and changes our lives. God's love is perfected in us as a testimony of the life changing power of true salvation.
1John 2:5 - Tells us hereby know we that we are in him when the love of God (is) perfected in the person. However, kin order for that to happen we must keepeth his word. Lots of people claim to have God's love and to have it perfected in them but they prove themselves to be liars when they fail to keepeth his word.
1John 4:12 - Our current verse adds the requirement that we love one another.
1John 4:17 - this verse adds the requirement that as he is, so are we in this world. This is similar to what we saw in John 17 and (with different words) in earlier parts of this epistle. We have to stop our sinning and let Him live through us and be willing to give up everything for the good of others. Everyone wants to 'claim the promises' but few are willing to do the requirements.
1John 4:18 - please see this note which adds info about the Fear of the Lord.

This verse holds a conditional statement of If we love one another. Many (most?) people ignore this condition but conditional statements in the Bible are 'exclusive'. That means that if we don't meet the condition we do not get the result and there is not 'some other way around' this condition. We may be saved and have the Holy Spirit, but God does not dwelleth in us and God's love is not perfected in us unless we love one another the way that God loves us. That means that our love of the brethren must be a testimony which is different that the world's version of 'love'.

Please see the word definitions below for how the th in the word dwelleth affects the true doctrine of this sentence.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: ' Inhabiting; residing; sojourning; continuing with fixed attention'. Once more we see the th in the word dwelleth, which means that God 'keep on keeping on residing in a person who loves the brethren'. With God's ongoing 'residing in that person', God's love will also 'keep on keeping on being expressed through that person's life'. That ongoing experience of God's love is what perfects it in the person's life.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The definition from Webster's 1828 is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind; Fully informed; completely skilled; Complete in moral excellences'. The Biblical functional definition is: 'spiritually mature'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love one. 1Jo 4:6; 3:24 and his. 1Jo 4:17-18; 2:5; 1Co 13:13 General references. exp: Lu 19:10'.

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C4-S14 (Verse 13) God's Holy Spirit assures us of our relationship.

Hereby know we that we dwell in him,
and he in us,
because he hath given us of his Spirit..

This verse starts out with Hereby, which means 'Here is the way that we can know'. This is our test of salvation (he (God dwells) in us) and sanctification (we dwell in him (God)). The evidence is he (God) hath given us of his Spirit. (Notice that Spirit is uppercase. John is referencing the truth preached by Peter at Pentecost. Please see the notes for Acts 2:17, Acts 2:20 and Acts 2:21 in the Lord Jesus Christ Study which have much detail on this subject.) please also follow the links in the sentence outline above to see additional doctrinal notes related to this sentence.

Throughout the rest of this chapter, especially in the immediately prior sentence (Please see note above), John tells us that our evidence that we have God's Spirit is If we love one another...and his (God's ) love is perfected in us. John is giving us another way to verify someone's claim about the spirit which influences them and their claim about salvation and sanctification when he firmly links our claims to our love one (to) another throughout this chapter. Also, we see (once more) that this linking matches the Biblical use of know because our ability to love one another is a direct result of God's life being 'born' into our life.

This verse is a restatement of the promise of Jesus found in John 14:15-21. This verse starts with Hereby and the Hereby is referring to the phrase because he hath given us of his Spirit, which ends our current sentence. It is his Spirit that shows us the spiritual changes that he brings into our life. It is his Spirit that lets us see the spiritual view of the results of our dwelling in Him (God). However, this sentence does not say that everyone to whom he hath given of his Spirit dwell in Him (God), and he in them. This dwelling is conditional as seen by the many verses and notes found in Relational Prepositions Study. We also find in him in this epistle in (1:5; 2:4, 5, 6, 8, 10, 24, 27, 28; 3:3, 5, 6, 24; 4:13, 16; 5:11, 14, 20.). We also find him in in this epistle in (1:7; 2:14, 15; 3:9, 15, 17, 24; 4:4, 12, 13, 15, 16; 5:10). While not developed within this study, the reader should be able to look at these verses in context, and at the notes related to each of these verses, and be able to see for themselves that not all saved can claim that they dwell in Him (God) and He (the Son of God) in them. Yes, they have the Holy Spirit, but the Holy Spirit is not the Son of God and there is a difference between the Holy Spirit barely being in someone and God dwelling in them.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 4:15-16; 3:24; Joh 14:20-26; Ro 8:9-17; 1Co 2:12; 3:16-17; 6:19; Ga 5:22-25; Eph 2:20-22 exp: Lu 19:10'.

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C4-S15 (Verse 14) A true testimony.
And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

This verse starts with the word And, which adds it unto the prior much like a second story is added unto the first story of a building. We first have to know we that we dwell in him, and he in us. (That quote is from the prior sentence that this one is added unto.). After His Spirit is in us enough to cause us to Biblically know we that we dwell in him, and he in us, then we can see the effect that His Spirit has upon our life and the life of others. This change is the fulfillment of God's purpose in sending the Son to be the Saviour of the world. The end result is that we do testify of God's work.

That reason that John writes we have seen and do testify is because God hath given us of his Spirit and the actions of our current sentence are added to the reason given in the prior sentence. People who are truly saved, but not doing the actions of this sentence, are refusing to let God fulfil the purpose of His saving them.

The fact that we...do testify that the Father sent the Son to be the Saviour of the world is part of the reason that we know that we dwell in him, and he in us. Those people who refuse to live a life which testifies that the Father sent the Son to be the Saviour of the world lose the assurance which is dependent upon their action. In addition, this sentence is referring back to John's opening sentences of this epistle where he called the Son the Word of life and eternal life. As Saviour the Son provides eternal life through His Word of life which affects how we live today before we get to eternity. It is the changes made today which assure us of what will happen in eternity

We were in the world before we were saved. The plan of salvation is freely offered to all that are in the world. Any who go to Hell do so by rejecting God's plan of salvation. Many do so because the people that God sent with the message failed to deliver it. However, several places in the Bible and several examples found in life show that if someone really wants God's salvation, God will do anything (including shipwrecking a missionary in the 'wrong place' for years) in order to make that salvation happen. However, one of the main reasons that people reject God's salvation is because it includes God changing our life here and most people would rather hold onto what the world offers them than give it up in order to receive God's true salvation. Please also see the next sentence and note as they are in the same verse as this sentence.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD. Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we have. 1Jo 1:1-3; 5:9; Joh 1:14; 3:11,32; 5:39; 15:26-27; Ac 18:5; 1Pe 5:12 the Father. 1Jo 4:10; Joh 3:34; 5:36-37; 10:36 the Saviour. 1Jo 2:1-2; Joh 1:29; 3:16-17; 4:42; 12:47 exp: 1Ti 4:10. General references. exp: Isa 43:11; Lu 19:10. we have. 1Jo 1:1-3; 5:9; Joh 1:14; 3:11,32; 5:39; 15:26-27; Ac 18:5; 1Pe 5:12 the Father. 1Jo 4:10; Joh 3:34; 5:36-37; 10:36 the Saviour. 1Jo 2:1-2; Joh 1:29; 3:16-17; 4:42; 12:47 exp: 1Ti 4:10. General references. exp: Isa 43:11; Lu 19:10'.

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C4-S16 (Verse 15) Live a testimony showing that Jesus is the Son of God.

Whosoever shall confess that Jesus is the Son of God,
God dwelleth in him,
and he in God..

This sentence is a continuation of the prior. Please see that note and the This verse in of the Lord Jesus Christ Study. Confess occurs in various forms 47 times in 44 verses of the Bible. In all cases we see the concept of repent attached to confess. For example, Numbers 5:7 required the offending person to pay back for a sin against another and as an additional 20%. Further, while Romans 10:9 says, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved Matthew 10:32-33 says Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. Nobody wants Jesus to confess them one time before my Father which is in Heaven and then have nothing more to do with them. Yet that is what many religions mean when they quote Romans 10:9 and tell people to say this one-time prayer to be assured of Heaven no matter how they live in the future.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'confess. 1Jo 4:2; 5:1,5; Mt 10:32; Lu 12:8; Ro 10:9; Php 2:11; 2Jo 1:7 exp: Ro 14:11. God dwelleth. 1Jo 4:12; 3:24 General references. exp: 1Jo 4:13'.

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C4-S17 (Verse 16) Experience God's love.
And we have known and believed the love that God hath to us.

This sentence is added to the prior sentence by starting with And. 4:13-14 and 4:15-16 are two different ways that we can know we that we dwell in him, and he in us. In these sentences we find out that we experience God's love when we confess that Jesus is the Son of God. We know from other verses that God loved us even when we were lost. However, we did not experience that true Biblical love. The problem isn't with God's love but with our spiritual perceptions.

Please note that the word hath means that God 'keeps on keeping on having love for the saved'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 1Jo 4:9-10; 3:1,16; Ps 18:1-3; 31:19; 36:7-9; Isa 64:4; 1Co 2:9 General references. exp: Pr 15:17; Isa 32:18; 1Jo 4:13'.

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C4-S18 (Verse 16) We must dwelleth in love.

First Step: Realize God's basic nature.

God is love;.

Second Step: Experience God's basic nature.

and he that dwelleth in love dwelleth in God,
and God in him..

This sentence tells us that God's basic nature is love. It is impossible to completely describe God and it is impossible to completely describe love. However, John gives us some comments within this epistle which we should consider. The 33 places (in 23 verses) that John uses love in this epistle are dealt with in the note which is reached by using the link in the sentence outline (above).

John goes on and gives us a conditional statement (that) for how we can know that we dwelleth in God. The concept of in is covered in the Study called Relational Prepositions. A lot of people want to claim the promises that are dependent upon this Biblical condition. Therefore, it is necessary to know what God's requirements are to receive these blessings. This sentence gives us a requirement that we dwelleth in love. Forms of dwelleth occur (within this epistle) 7 times in 6 verses which are: 3:17, 24, 4:12, 13, 15, 16. This sentence could be a summary of this chapter so please see the notes for these verses to get an understanding of what John is really saying.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God is love. 1Jo 4:8,12-13 and he. 1Jo 4:12; 3:24 General references. exp: Pr 15:17; Isa 32:18; 1Jo 4:13'.

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C4-S19 (Verse 17) Acting like God's Son gives us boldness in the day of judgment.

Equivalent Section: Legal evidence.
1. Herein is our love made perfect,
2. that we may have boldness in the day of judgment:.
Equivalent Section: Why.

because as he is,
so are we in this world..

Love and perfect are found in 1John 2:5; 4:12, 17, 18. Please see the note for C4-S11 for a quick comparison of these verses. Please also see the note for this verse under World in 1John. This verse starts with Herein and references the end of the sentence where John says as he is, so are we in this world. That is, it is only within our being as he is while we are in this world that we may have boldness in the day of judgment. We also see John reference our judgment (judgment seat of Christ [Romans 14:10 and 2Corinthians 5:10-11 ]) in 2:28 and 3:19. 2:28 tells us to abide in him and 3:18-19 tells us let us not love in word, neither in tongue; but in deed and in truth. Together these verses tell us that if we truly abide in him and are as he is and this relationship makes our love perfect, then we may have boldness in the day of judgment. Further, part of being as he is to purify ourselves, even as he is pure according to 3:3. Therefore, someone who claims to have God's love but is not spiritually pure is a liar.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans 15:15-16 which has links to every verse in the Bible which uses a form of the word bold along with the definition from Webster's 1828 .

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our love. Gr. love with us. made. 1Jo 4:12; 2:5; Jas 2:22 we may. 1Jo 2:28; 3:19-21; Jas 2:13 the day. Mt 10:15; 11:22,24; 12:36; 2Pe 2:9; 3:7 as. 1Jo 3:3; Mt 10:25; Joh 15:20; Ro 8:29; Heb 12:2-3; 1Pe 3:16-18; 4:1-3,13-14 General references. exp: 1Jo 3:21'.

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C4-S20 (Verse 18) It takes perfect love to stop the torment of fear.

Equivalent Section: Perfect love casteth out fear.

There is no fear in love;
but perfect love casteth out fear :.

Equivalent Section: Why.

because fear hath torment..

Love and perfect are found in 1John 2:5; 4:12, 17, 18. Please see the note for Sentence 11 for a quick comparison of these verses and consider each note in detail to understand what John means By this combination of words. There is a lot of doctrinal error taught based upon people ignoring the word perfect in this verse and by them taking this verse out of context of this epistle and what John says in the verses of this epistle which deal with these two words. This verse is dealt with in more detail within the Study called Fear of the Lord and it is dealt with in reference to other verses in the notes for Ephesians 5:19; Lord Jesus Christ in 1John 2:1 and Lord Jesus Christ in Acts 9:31.

Basically, if we have spiritually mature (perfect) love then we understand God's love for us. This means that we understand that God will do things for our best eternally even when He lets us suffer in this world. When we understand the eternal reward which we will receive when we suffer for His name, and how that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Romans 8:18), then suffering in this world no longer causes fear. Therefore, whenever a saved person has fear, that is an indication that their love is not spiritually mature (perfect).

Please note that this is what the next sentence literally says.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear the Lord about the word fear. The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Luke 8:28 about the word torment. Webster's 1828 defines this word as: ' Extreme pain; anguish; the utmost degree of misery, either of body or mind. the more I see pleasure about me, so much I feel torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. that which gives pain, vexation or misery. they brought to him all sick people that were taken with divers diseases and orments. Matt. 4'. Jesus Christ received torment to pay for our sins. Please see the Doctrinal Studies called Gospel Time Sequences and Significant Gospel Events for links to Bible references where we are taught this truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is no. Lu 1:74-75; Ro 8:15; 2Ti 1:7; Heb 12:28 fear hath. Job 15:21; Ps 73:19; 88:15-16; 119:120; Jas 2:19'.

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C4-S21 (Verse 18) Why to mature in love.
He that feareth is not made perfect in love.

Please see note above for the doctrine of this sentence as this sentence is saying a summary of the doctrine found in the prior sentence. In addition, please notice the th in the word feareth. This means that the person keeps on keeping on fearing'. John is not talking about a one-time or temporary fear but is talking about a fear that will not go away.

A spiritually mature saved person can be controlled by fear over an extended period of time because God will use their ongoing personal relationship to remove the fear. When a saved person has an ongoing fear that will not go away then they are not really trusting God fully. They may have trusted God to some extent but not enough for God to take them through to perfection. Please note that 4:20 tells us that perfect love casteth out fear which is not, as many people misquote the sentence to say, love casteth out fear. Leaving out the perfect is using the method that the devil used when he tempted Jesus (Matthew 4 and Luke 4). What we really have here is a circular progression. The more we trust God in fearful situations, the more He reveals His love. The more we trust in His love, the more we lose fear. The more fear that we let God's love cast out, the greater will be our realization of God's love and the less fear we will feel when confronted with the world, the flesh and the devil. Also, please note that these fears are not the same as the fear of the LORD, which we are to keep to help us 'Stop our sinning'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. 1Jo 4:12'.

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C4-S22 (Verse 19) Why we love God.
We love him, because he first loved us.

This verse should be self-explanatory. If He did not first loved us and give us His Spirit and then perfect His love within us, we would not be able to Biblically love Him. This sentence tells us that God starts the circular progression mentioned in the note above.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 4:10; Lu 7:47; Joh 3:16; 15:16; 2Co 5:14-15; Ga 5:22; Eph 2:3-5; Tit 3:3-5 exp: Mt 22:40; Joh 14:15'.

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C4-S23 (Verse 20) How to spot a liar.

Equivalent Section: What a liar claims.

If a man say,
I love God,
and hateth his brother,
he is a liar:.

Equivalent Section: Proof that he is a liar.

for he that loveth not his brother whom he hath seen,
how can he love God whom he hath not seen ?.

The next sentence is added to this one by starting with an And. These two sentences summarize John's statements on Biblical love. John keeps coming back to the same principal: how we act in this world proves what kind of spirit we have and nothing changes this principal. When John uses seen (his brother whom he hath seen and God whom he hath not seen) in this sentence he is talking about our physical eyes as opposed to spiritual sight which he used in prior sentences.

When Jesus explained the Spirit He compared it to the wind which we can't see but which we can see the effects of. John is using the same principal here. If we refuse to see the spiritual aspects of a physical person then we will not be able the see the less-direct effects of God's Spirit. If we don't see the effects of God's Spirit then we can not love Him in the true Biblical definition of the word.

In addition, to this general truth, we need, once more, to realize that John is talking about lifestyle attitudes and actions when he uses the words hateth and loveth. The th within these words means that he 'keeps on keeping on with these attitudes and actions', which make them part of a lifestyle . Thus, the word hateth does not include short-time anger or another. It does not include the child yelling at a parent 'I hate you!' But, the word means a lifestyle of ongoing Great dislike or aversion and enmity. This is a lifestyle of trying to hurt a child of God.

Likewise, our Second Equivalent Section says that he loveth not his brother whom he hath seen. One wise deacon's wife would tell her husband: 'I still love you but I don't like you a whole lot right now'. She had a lifestyle of loveth even though she had temporary times of 'don't like'.

In addition, to these truths, we see another truth in the equivalence of this sentence. If we loveth not our brother whom we hath seen then there is a good chance that our flesh and/or a devil will lead us to hateth him because the phrase hath seen means that we 'keeps on keeping on seeing this person'. When we keep dealing with someone and we let them continue to aggravate us, that can turn into always looking for the negative in anything which the other person does.

The simple truth of our Second Equivalent Section is that if we truly look, we can see the struggles that our brother has. We can no see what bothers God. If we don't develop compassion for struggles that we can see and understand, we will never develop compassion for the things of God. . If we do not develop compassion, we will never develop love for our brother. As John asks: if we do not develop love for our brother whom we hath seen, then how can we love God whom we hath not seen?

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Galatians C1-S15 about the word liar. The functional definition is: 'an intentional violation of the truth. Lies are emphatically condemned in Scripture'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a man. 1Jo 2:4; 3:17 not. 1Jo 4:12 General references. exp: Mt 22:40; 25:42; Joh 13:35; 14:15; Heb 13:1'.

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C4-S24 (Verse 21) Our God-given commandment

And this commandment have we from him,
That he who loveth God love his brother also..

Our sentence starts with the word And, which adds it to the prior sentence. These last two sentences give us the precept which is the basis of this chapter and this chapter is the true 'love chapter of the New Testament'.

If the principal mentioned above (and all that John has said so far) isn't enough to convince the child of God to love his brother, John ends his chapter with This commandment have we from him. Whether you agree or not and whether you like it or not, God commanded it.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 4:11; 3:11,14,18,23; Le 19:18; Mt 22:37-39; Mr 12:29-33; Lu 10:37; Joh 13:34-35; 15:12; Ro 12:9-10; 13:9-10; Ga 5:6,14; 1Th 4:9; 1Pe 3:8; 4:8exp: Mt 22:40; Heb 13:1; 1Jo 5:2'.

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Chapter 5 Ordered by Sentence

links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2), C5-S3 (Verse 3), C5-S4 (Verse 4), C5-S5 (Verse 5), C5-S6 (Verse 6), C5-S7 (Verse 6), C5-S8 (Verse 7), C5-S9 (Verse 8), C5-S10 (Verse 9), C5-S11 (Verse 10), C5-S12 (Verse 11), C5-S13 (Verse 12), C5-S14 (Verse 13), C5-S15 (Verse 14-15), C5-S16 (Verse 16), C5-S17 (Verse 16), C5-S18 (Verse 17), C5-S19 (Verse 18), C5-S20 (Verse 19), C5-S21 (Verse 20), C5-S22 (Verse 20), C5-S23 (Verse 21), C5-S24 (Verse 21).

Overview of Chapter 5

The chapter theme is: 'Stop sinning and win souls'.

Please use This link to see the Chapter Summary.

Chapter Summary from Treasury of Scriptural Knowledge

1-2	He that loves God loves his children, and keeps his commandments;
3-8	which to the faithful are not grievous.
9-13	Jesus is the Son of God;
14-21	and able to hear our prayers.

C5-S1 (Verse 1) Evidence of salvation.

Equivalent Section: Result.

Whosoever believeth that Jesus is the Christ is born of God :.

Equivalent Section: Proof.

and every one that loveth him that begat loveth him also that is begotten of him..

Please see the note on this sentence for 5:1 of the Lord Jesus Christ Study. It has an important note about the role of Christ.

Please see the Message called Born of God for how this sentence fits with others within 1John to tell us the lifestyle which truly shows that someone is Born of God.

Please note that this sentence has a colon which makes the two sections equivalent. This sentence is a transition from the subject of Chapter 4 to the subject of Chapter 5. In the First Section of this sentence the operative verb is believeth. In the Second Section of this sentence the operative verb is loveth. The main message of Chapter 4 is that a person who truly Biblically loveth has a life that displays their claims and the recipients of that love are literal physical people, especially the brethren (him also that is begotten of him). Thus, the Second Section of this sentence summarizes the message of Chapter 4. The colon of this sentence makes that summary equivalent to the First Section, which introduces the subject of Chapter 5. If our belief does not result in the action of Biblical love displayed in this life then we are liars. The main message of Chapter 5 is that true Biblical belief results in action in this world that follows the example that Jesus gave us when He lived on this world in the flesh and used the power of the Holy Spirit.

Our Second Equivalent Section uses abstract wording because it has two applications. The first application is and every one that loveth him that begat (God the Father) loveth him also that is begotten of him (God the Son). The second application is and every one that loveth him that begat (God the Son) loveth him also that is begotten of him (saved people). As explained in the note for this sentence within the Lord Jesus Christ Study, this sentence equates believing that Jesus is the Christ with loving the Father. This was more of a problem with the Jews who lived in John's day and who also claimed to love God the Father while rejecting the truth that Jesus was Christ. We still see that problem with cults which claim to base their religion on their perversion of the Old Testament. However, we also see a problem today where people claim to love Jesus Christ while refusing to love the saved. This is most obvious in people who claim to be saved while rejecting God's people because 'they have a problem with organized religion'. Yes, I can agree with their rejecting the lies and false practices of false religions. However, when those people refuse to consider that a true church which has truly saved people is different from a false religion, then they prove that the problem is not in the false religion but is in themselves.

With this truth in mind, we now return to our First Equivalent Section which tells us the same message as the Second Equivalent Section only from a different perspective. In particular, this sentence, and the entire prior chapter, tell us that if someone is truly born of God then they will loveth him also that is begotten of him (the saved / the true church). This is because they truly believeth that Jesus is the Christ. That is: they 'keep on keeping on believing that Jesus shows us how to live in this flesh using the power of the Holy Spirit and that He gives us spiritual maturity by changing our character to be like God the Father, who truly loves the saved / the true church'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believeth. 1Jo 2:22-23; 4:2,14-15; Mt 16:16; Joh 1:12-13; 6:69; Ac 8:37; Ro 10:9-10 is born. 1Jo 5:4; 2:29; 3:9; 4:7 and every. 1Jo 2:10; 3:14,17; 4:20; Joh 15:23; Jas 1:18; 1Pe 1:3,22-23 General references. exp: Joh 8:47; Heb 13:1'.

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C5-S2 (Verse 2) We must keep God's commandments in order to love the children of God.

By this we know that we love the children of God,
when we love God,
and keep his commandments..

This sentence plainly says what is taught in many places within the Bible (Exodus 20:6; Deuteronomy 5:10; 7:9; 11:1, 13, 22; 19:9; 30:16; Joshua 22:5; Nehemiah 1:5; Psalms 119:47-48, 127; Daniel 9:4, 23; Mark 12:30-31; John 13:34; 14:15, 21, 31; 15:10, 12, 17; Romans 13:9; 1John 3:23; 4:21; 5:2-3; 2John 1:5-6). Unfortunately, God's people can't seem to get the message. If we don't keep his commandments, we prove ourselves to be liars when we claim that we love God. Unfortunately, when we do keep his commandments, including those which demand that we correct errors of others and confront sin, many people claim that we don't love them. This verse, and the next, tell us that keeping these commandments is true Biblical love and making people feel good while they are in their sin is not Biblical love. Look at the next sentence which is a very clear definition of the love of God.

Please see the note for Romans 8:14 in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases and shows how this sentence is related to others in context which relates to our becoming sons of God.

The wording in this sentence is such that many people might believe they understand what is being said even while they have the wrong understanding. This is one of the places where God gives a test of People who truly pay attention to what is said and who truly understand the message of God.

Please notice, first, that this sentence is not talking about God's love, nor is it talking about our love of God. This is a test to see if we truly love the children of God. Further, this test says nothing about our attitudes and actions towards the children of God. Now most people, when they truly understand this, will think: 'Wait a minute! How does my treatment of one being prove my love for other beings?' However, when we truly love God, we recognize God's life within other believers and we treat them based upon their being a temple of God (1Corinthians 3; 1Corinthians 6; 2Corinthians 6; Ephesians 2) and not based upon any human characteristics. In addition, (and) when we keep his commandments we do what is best for the children of God from an eternal perspective and not from an earthly or human perspective. Thus, when we do something like rebuking sin in their life, they might not like us and might not believe we love them but we truly do because we are keeping God's commandments.

If the reader continues with what John is saying in this chapter, along with considering the associated notes, the reader will see that the context will support what I have written here.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the notes for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'. The Note in Galatians has links to every place where that epistle uses forms of this word along with links from other commentators. Please also see the note for Galatians C3S9 about the children of Abraham. Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Galatians C4-S17 about the phrase My little children.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 3:22-24; 4:21; Joh 13:34-35; 15:17 exp: Le 11:9; Mt 22:37; Joh 14:15'.

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C5-S3 (Verse 3) the love of God.

Equivalent Section: The love of God defined.

For this is the love of God,
that we keep his commandments:.

Equivalent Section: the love of God defended.

and his commandments are not grievous..

This sentence starts with For, which means it is giving the reason for what was said in the prior sentence. Please see the note above. The first half of our sentence is a very clear definition of the love of God. The second (equivalent) half tells us that His commandments / the love of God is not grievous. Lots of people might claim that his commandments are grievous but no sane person will claim that the love of God is grievous. Here we see the importance of understanding how the Bible uses the colon.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Philippians 3:1 for links to every place in the New Testament where we find forms of the word grievous along with a definition from Webster's 1828 . The functional definition is: 'Heavy; oppressive; burdensome. Afflictive; painful; hard to be borne'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Ex 20:6; De 5:10; 7:9; 10:12-13; Da 9:4; Mt 12:47-50; Joh 14:15,21-24; 15:10,14; 2Jo 1:6 and. Ps 19:7-11; 119:45,47-48, 103-104, 127-128,140; Pr 3:17; Mic 6:8; Mt 11:28-30; Ro 7:12,22; Heb 8:10 General references. exp: Ge 6:22; Le 11:9; Ps 119:4; Mt 22:37; Joh 14:15'.

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C5-S4 (Verse 4) the victory of God.

Equivalent Section: How we get victory.

For whatsoever is born of God overcomes the world :.

Equivalent Section: What gives us victory.

and this is the victory that overcomes the world,
even our faith..

Please see the Message called Born of God for how this sentence fits with others within 1John to tell us the lifestyle which truly shows that someone is Born of God.

Many people have a problem with this sentence. They like to shout and claim it at tent / revival meetings and then forget it when they are losing a battle. However, that is because they have some bad definitions. First of all, Biblical faith is when we find a promise of God, find what he tells us to do in order to give Him permission to work in our life, we do exactly what His Word tells us to do, We act, and continue to act, believing He will keep His promise in His time. Abraham still has not received all of the things promised to him. He will not receive all of them until the 1,000-years reign of Christ. Yet he still lived his whole life in faith (Hebrews 11).

In John 16:33 Jesus said ...In the world ye shall have tribulation: but be of good cheer; I have overcome the world just before He was tortured and killed. Even though He was heading into that experience he said (in past tense) I have overcome the world. Satan beat up Jesus the worst just before He received the glory and reward that came with the resurrection. When we are getting beat up the worst, the devils know that we are about to receive a great reward and are making a last desperate effort to rob us of our blessing. It is not possible to overcome unless there is opposition to be overcome. When we keep doing the small acts of faith we keep giving Jesus the permission He needs to work through our life and overcome the things that are opposing our receiving the blessing from God. He does the work, but we do the act of faith that gives Him permission to work in our life and He gives us the credit for what he actually does. That is how our faith overcomes the world.

Again, look at the colon in this sentence which makes our faith overcomes the world equivalent to whatsoever is born of God. Please notice that John uses the word whatsoever, not whosoever, because the whatsoever references our faith, which is a what and not a who. Our faith is what is born of God, which makes it spiritually alive and something which can grow spiritually. Our faith grows spiritually when we let Jesus work on our behalf in response to our act of faith. Hopefully, the reader can understand how this equivalency supports my earlier remarks.

When we read this sentence, we also need to keep in mind how John uses the world in this epistle. He uses it for 'the opinion / thought process that is the result of lost people thinking that they know better than God does' and who believe Satan's lie of Genesis 3:5. This, not circumstances, is what we overcome.

Please see the note for 2Peter 2:19 about the word overcome. The definition from Webster's 1828 is: 'to conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. to surmount; to get the better of; as, to overcome difficulties or obstacles'.

We find forms of the word victory in: Matthew 12:20; 1Corinthians 15:54-55; 1Corinthians 15:57; 1John 5:4; Revelation 15:2. Webster's 1828 defines this word as: 'n. L. victoria, from vinco, victus, to conquer. 1. Conquest; the defeat of an enemy in battle, or of an antagonist in contest; a gaining of the superiority in war or combat. Victory supposes the power of an enemy or an antagonist to prove inferior to that of the victor. Victory however depends not always on superior skill or valor; it is often gained by the fault or mistake of the vanquished. Victory may be honorable to the arms, but shameful to the counsels of a nation. 2. the advantage or superiority gained over spiritual enemies, over passions and appetites, or over temptations, or in any struggle or competition. Thanks be to God, who giveth us the victory, through our Lord Jesus Christ. 1Cor. 15.'.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whatsoever. 1Jo 5:1; 3:9 overcometh. 1Jo 5:5; 2:13-17; 4:4; Joh 16:33; Ro 8:35-37; 1Co 15:57; Re 2:7,11,17,26; 3:5,12,21; 12:11; 15:2 General references. exp: Ge 6:22; Le 11:9; Mt 22:37'.

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C5-S5 (Verse 5) the God made victor.

Who is he that overcomes the world,
but he that believeth that Jesus is the Son of God ?.

Please notice that ther prior sentence says that our faith overcometh the world and this sentence says Who is he that overcometh the world. Obviously, the Who of this sentence is referencing the person who has the living faith of the prior sentence.

Please see the note for 1John 5:5 in the Lord Jesus Christ Study for more details on this sentence. It says the same thing as the note above only says it a different way. This sentence says the same thing as the note above only in a different way. Said twice makes it 'established by God' and a basis of doctrine for all saved. The points of doctrine are:

whatsoever (living faith) is born of God = believeth that Jesus is the Son of God
he that overcomes the world = whatsoever is born of God / believeth that Jesus is the Son of God

Please see the note for 2Peter 2:19 about the word overcome. The functional definition is: 'To conquer; to vanquish; to subdue; as, to overcome enemies in battle'.

Please note that the th in the word believeth means that this is a lifestyle belief and not justy a one-time event. Here we see the difference between a 'head belief' and a 'heard belief'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. 1Jo 5:1; 4:15 exp: Heb 10:39. General references. exp: Le 11:9; Mt 22:37'.

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C5-S6 (Verse 6) How Jesus came.

First Step: Who came.

This is he that came by water and blood,
even Jesus Christ;.

Second Step: How He came.

not by water only,
but by water and blood..

Please see the note for note for this verse in the Lord Jesus Christ Study which explains the significance of water and of blood. These two words are used symbolically in this sentence and, when symbolism is used, the context gives the meaning of the symbol. Since these words are used as a symbols, and not in the normal physical sense, the definition can not be used directly but is used to indicate the spiritual significance that the symbol is representing. Therefore, it is important to understand the symbolism in order to get the true message of this sentence and that symbolism is explained within the note referenced.

Please note that this sentence is in the same verse as the next sentence. Therefore, the notes in other Studies, which deal with verses, deal with both sentences together. Please also see the notes for these sentences in the Study on Truth and especially in the Study on Spirit. Those notes cover this sentence and the next sentence in detail and show the contextual consideration of both sentences.

Within this sentence, water is used to symbolically represent physical birth since a woman's water breaks before birth. In context, John is dealing with the true Biblical antichrists who deny His physical birth. In addition, John uses blood for spiritual life. In Genesis 9:4 God told us that life is the blood and all throughout this epistle, especially in the next sentence, John is telling us about true spiritual life as opposed to false so-called 'life' which comes from a devil. In addition, in the prior chapter, John showed us how to tell the difference between God's Spirit and the spirit of error. Our next sentence, which is based upon this sentence, tells us about the Spirit is truth. Therefore, this sentence is telling us about the physical life and the spiritual life of Jesus Christ. in this sentence John is declaring the dual nature of Jesus Christ.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is he. Joh 19:34-35 by water and. Isa 45:3-4; Eze 36:25; Joh 1:31-33; 3:5; 4:10,14; 7:38-39; Ac 8:36; Eph 5:25-27; Tit 3:5; 1Pe 3:21 blood. 1Jo 1:7; 4:10; Le 17:11; Zec 9:11; Mt 26:28; Mr 14:24; Lu 22:20; Joh 6:55; Ro 3:25; Eph 1:7; Col 1:4; Heb 9:7,14; 10:29; 12:24; 13:20; 1Pe 1:2; Re 1:5; 5:9; 7:14'.

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C5-S7 (Verse 6) God's Spirit beareth witness to what John says.

And it is the Spirit that beareth witness,
because the Spirit is truth..

Our sentence starts with the word And, which adds it to the prior sentence. It is critical that these two sentences both be understood and that their connection be understood or people can be led into error. This is because John is using symbolism to tell us a truth that the devil wants us to miss and symbolism is easy to misunderstand.

In the prior sentence John told us that Jesus Christ has a dual nature and dual life: both physical and spiritual. However, He is no longer physically on Earth but is physically in Heaven and sent God's Holy Spirit to indwell us and to teach us all truth. As explained in the note for the prior sentence, and all throughout this epistle, John is telling us about true spiritual life as opposed to false so-called 'life' which comes from a devil. In addition, in the prior chapter, John showed us how to tell the difference between God's Spirit and the spirit of error. Now, in this sentence, John is telling us how God's Holy Spirit ministers to us. However, our full understanding of this sentence is based upon our understanding of the context, and especially on our understanding the prior sentence.

Please see the note above and the note for this verse in the Lord Jesus Christ Study in order to understand the prior sentence and the symbolism of it. Please note that this sentence is in the same verse as the prior. Therefore, the notes in other Studies, which deal with verses, deal with both sentences together. Please also see the notes for these sentences in the Study on Truth and especially in the Study on Spirit. Those notes cover this sentence in detail. This sentence clearly teaches that we need to pay attention to the witness of the Spirit and not to the witness of the world, the flesh and the devil.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'. Please note that the th in the word beareth means that God's Holy Spirit 'keeps on keeping on carrying the load of witnessing' to us for the remainder of our physical life.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. That note has full definitions from several dictionaries along with links from several other commentators. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Spirit that. 1Jo 5:7-8; Joh 14:17; 15:26; 1Ti 3:16 is truth. Joh 14:6; 16:13 General references. exp: Le 14:29; 23:28; Ps 117:2'.

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C5-S8 (Verse 7) the Trinity defined.

Equivalent Section: three persons of the Trinity.

For there are three that bear record in Heaven,
the Father,
the Word,
and the Holy Ghost :.

Equivalent Section: the Trinity is one God.

and these three are one..

Our current sentence starts with the word For, which means it is giving us the reason why John said what he did in the prior two sentences, which were joined together by the immediately prior sentence starting with the word And. In the prior two sentences John told us about God's Son and God's Holy Spirit and how God's Holy Spirit has taken over the job of being our direct witness. Before those sentences, within this epistle, John has been talking about God the Father and God the Son. Now that he has mentioned each member of the Trinity, John is telling us about all three and how they work together. This sentence is telling us about the Trinity. In addition, it is referencing 1John 1:1 where John used Word of life for the Son of God. Notice that he capitalized Word in both verses but not in other verses. This is done for people's names.

In addition, to John using the Word to identify God's Son, he also uses the phrase Holy Ghost to identify God's Holy Spirit. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

There are several verses (Genesis 1:26; Deuteronomy 6:4; Isaiah 48:16, Haggai 2:5-7; John 10:30; etc) which support the doctrine of the Trinity. I will not go into that doctrine here. Everyone will be judged by God. A lot of people will try to claim that God never warned them of the coming judgment or of the standard used for judgment. John is telling us that all three persons of the Trinity have recorded (and we have a copy of the record in the Bible) that they have warned man. The condemnation of man is that they have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house (Ezekiel 12:2; Matthew 13:15; John 12:40; Acts 28:27).

More than once God sent His message throughout the entire world and even nature itself witnesses enough of God (Psalms 91; 97) that men have no excuse for not seeking Him. In addition, this verse starts with For which means it gives the reason for what was said in the prior sentence. All three persons of the Trinity kept a record to Prove that Jesus Christ came in the flesh and in God's Spirit to show us how to live in this flesh by the power of the Holy Spirit. He is the standard that we will be judged against and no one will be able to claim that 'God didn't warn them'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. Webster's 1828 dictionary defines this word as: 'to call to mind, to remember, from re and cor, cordis, the heart or mind. 1. to register; to enroll; to write or enter in a book or on parchment, for the purpose of preserving authentic or correct evidence of a thing; as, to record the proceedings of a court; to record a deed or lease; to record historical events. 2. to imprint deeply on the mind or memory; as, to record the sayings of another in the heart. 3. to cause to be remembered'.

Please see the note for Philippians 2:9-11 about the word Heaven. The functional definition is: 'The Jews and the Bible recognizes three Heavens: our atmosphere, outer space and God's home. This sentence is referring to God's home'. Please also see the note for 1Peter 1:2-LJC about Heaven, things in. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in Heaven. Please also see the note for Matthew 3:2 about the phrase kingdom of Heaven.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please also see the note for 1John C2S25 about the phrase Holy One.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bear. 1Jo 5:10-11; Joh 8:13-14 the Father. Ps 33:6 (Heb) Isa 48:16-17; 61:1; Mt 3:16-17; 17:5; 28:19; Joh 5:26; 8:18,54; 10:37-38; 12:28; 1Co 12:4-6; 2Co 13:14; Re 1:4-5 the Word. 1Jo 1:1; Joh 1:1,32-34; Heb 4:12-13; Re 19:13 the Holy. 1Jo 5:6; Mt 3:16; Joh 1:33; Ac 2:33; 5:32; Heb 2:3-4 and these. De 6:4; Mt 28:19; Joh 10:30 General references. exp: Joh 10:30'.

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C5-S9 (Verse 8) God's witnesses in this world.

Equivalent Section: God has three witnesses of His truth in the Earth.

And there are three that bear witness in earth,
the spirit,
and the water,
and the blood:.

Equivalent Section: the testimony of all three witnesses is in agreement.

and these three agree in one..

This sentence starts with the word And which makes it an addition to the prior sentence. That is, the subject of this sentence is a continuation of the subject of the prior sentence. That Both sentences are warning us about the witnesses that God will have against those people who try to claim that 'God didn't warn them'. John says that these witnesses from God agree, not that they say the same thing.

Sometimes we don't understand what a message is truly conveying even though we think we understand. However, no one will be able to claim that they didn't understand one of these three messages.

Notice that this sentence uses a lowercase spirit as the witness. This is our spirit, not God's Holy Spirit because the Bible always uses a capitalized Spirit for God's Holy Spirit and the Bible always uses a lowercase spirit for all other spirits. The spirit of the truly saved, which has been changed by God's Holy Spirit, through the ongoing personal relationship that the saved have with God. It is foolishness to claim that anyone can truly have an ongoing personal relationship with God and not have God affect them. What our sentence is saying that is the true witnesses to the lost is the changed spirit of the truly saved.

God uses the changed spirit of the truly saved because the lost do not listen to God's Holy Spirit. God's Holy Spirit works through the word of God and tells saved men that they need to be sanctified (live holy lives) in order for the lost to see a difference caused by true salvation. While lost people refuse to hear or consider the Bible, they can't deny the witness of a truly saved life, especially when they see that saved person going through problems with the help of God.

The witness of the water is that Jesus was physically born and lived a perfect life in the flesh. All of history was changed by His life and those who deny this fact know, in their spirit, that they are lying. The life of Jesus proves that we can live in the flesh and please God through the power of God's Holy Spirit. As explained in the note for the prior sentences, John is using the word water to symbolically represent physical life. People can claim that the usage of the word water, within our sentence, actually represents the physical lives of saved people. That claim is probably more accurately true than saying that it represents the physical life of Jesus. However, since the physical life of Jesus is the example for the physical life of the truly saved, both are true because the changed physical life of the truly saved show us 'What Did Jesus Do'.

The witness of the blood is not just the blood that He shed at Calvary but it is also the blood shed by all of His saints throughout the ages which prove that His salvation truly changes lives to the point that people would rather suffer a torturous death than give up their salvation. As explained in the note for the prior sentences, John is using the word blood to symbolically represent spiritual life.

Our Second Equivalent Section tells us and these three agree in one. Some people try to say that the symbolism is different than I have explained and then, when there is disagreement between their wrong usage of symbols, they claim that there is an error in the Bible with this Second Equivalent Section. what is truly proven is that their claimed usage of symbols is wrong. Our Second Equivalent Section is telling us that if we do not have agreement between the witness of all three symbols then we have a problem in our own usage of symbols.

Some people try to claim that God has His word in Heaven, where we do not have access to it. These three witnesses Prove those people to be liars.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for Philippians 2:9-11 about the word earth. Easton's Bible Dictionary defines this word is: '(1.) In the sense of soil or ground, the translation of the word adamah'. In Ge 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex 20:24). Naaman asked for two mules' burden of earth (2Ki 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil. (2). As the rendering of 'erets, it means the whole world (Ge 1:2); the land as opposed to the sea (Ge 1:10). Erets also denotes a country (Ge 21:32); a plot of ground (Ge 23:15); the ground on which a man stands (Ge 33:3); the inhabitants of the earth (Ge 6:1; 11:1); all the world except Israel (2Ch 13:9). In the New Testament "the earth" denotes the land of Judea (Mt 23:35); also things carnal in contrast with things heavenly (Joh 3:31; Col 3:1-2)'. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for Matthew 32-33 about the phrase Judge of all the earth. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life '. Please also see the note for Matthew 26:28 about the phrase blood of Christ.

Please see the note for 2Corinthians 6:16 about the word agreement. That note has links to every place in the Bible where We find this word. The functional definition is: 'Concord; harmony; conformity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. 1Jo 5:7 the spirit. 1Jo 5:6; Mt 26:26-28; 28:19; Joh 15:26; Ro 8:16; Heb 6:4 the water. Ac 2:2-4; 2Co 1:22 the blood. Heb 13:12; 1Pe 3:21 and these. Mr 14:56; Ac 15:15'.

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C5-S10 (Verse 9) Further proof from God.

the Mosaic Law, and the laws of men require us to accept the testimony of two or more people.

If we receive the witness of men,
the witness of God is greater:.

God testified that Jesus was the Son of God and Jesus claimed God the Father as His second witness.

For this is the witness of God which he hath testified of his Son..

John 8:17 is one place where we read that Jesus used the Law to tell the Jews that they could not reject the witness of two or more persons. At that time He offered His own testimony and the testimony of God the Father that he was the Son of God (Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; 20:13). We need to be careful about how we use this sentence. Some people try to use it to say that we have the witness that we are saved. However, that requires turning the colon into a period and ignoring the context, which (unfortunately) a lot of people do with the Bible including 'good Godly people'. This sentence, and the context of this chapter, clearly limit this witness to What God the Father said about His Son. The first witness that we have from the Father is the fact that Jesus is the Son of God. The next is the commandment that we hear Him and this chapter started out linking our keeping God's commandments to having His love in us (5:3). The entire context leading up to this sentence is that all of the witness from God testifies that Jesus is the Son of God and the only witness that we have in ourselves is that our faith is in Jesus Christ (5:1) allows Him to change our life. It is the change which He causes which is the true witness in this world that John is talking about. Further, by obeying God and following the example of Jesus Christ we love the children of God and keep his commandments (5:2). This witness is not (directly) about us but is (directly) about Jesus. Forthe witness in us, we need to look at the next sentence. There is further detail on this sentence found in the note for Son of the Lord Jesus Christ Study. Please also see the note on the next sentence which based upon this sentence, making the two connected.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 1Jo 5:10; Joh 3:32-33; 5:31-36,39; 8:17-19; 10:38; Ac 5:32; 17:31; Heb 2:4; 6:18 for. Mt 3:16-17; 17:5'.

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C5-S11 (Verse 10) Saved people hath the witness in himself.

Equivalent Section: Saved people Know that God is true.

He that believeth on the Son of God hath the witness in himself:.

Equivalent Section: the results of refusing to believe God.

First Step: Refusing lifestyle belief makes God a liar.

he that believeth not God hath made him a liar;.

Second Step: Refusing lifestyle belief is a rejection of the truth within the Bible.

because he believeth not the record that God gave of his Son..

The witness in himself of this sentence is referring to the witness of the prior sentence. (Please see the note above.) Namely the witness from God the Father that Jesus is the Son of God. As the Son of God, Jesus changes our current life through our ongoing personal relationship with Him. This change in our current physical life, which makes us like the true Son of God, is what assures us that we are saved and will go to Heaven and will be like Him. Romans 8:16 and Galatians 4:6 also tell us that saved people hath the witness in himself.

Our sentence has two Equivalent Sections and both tell us the result of someone who believeth. The th in the word believeth means that this is not a one-time belief but is a lifestyle belief where the person 'keeps on keeping on believing regardless of the circumstances of life'. With that in mind we see that the First Equivalent Section tells us the result of this type of lifestyle belief while the Second Equivalent Section gives us a two Step process which tells us the results of refusing to believe God.

Our First Equivalent Section tells us that this person hath the witness in himself with the th in the word hath meaning that he 'keeps on keeping on having this witness'. Once more we see John relating ongoing Biblical belief to ongoing assurance of salvation.

Our Second Equivalent Section has two Steps and the First Step tells us that this person hath made him a liar. Once more we need to consider the th within these word. Here we have a lifestyle refusal to believe which produces a lifestyle of making God a liar. It should be obvious why God's Holy Spirit keeps witnessing to such people that they are lost, or at least acting like the lost, and why God's Holy Spirit refuses to let them feel that they have eternal security.

When we move onto the First Step of our Second Equivalent Section, we see it start with the word because. This is 'a cause that already exists (it be)'. The record that God gave of his Son is in the Bible. But instead of believing what the Bible literally says, these people believe religious liars who question and try to correct God's written word. After rejecting God's record and preferring the lies of impotent men, they then act shocked that God refuses to bless them and may even curse them.

Please see the note for Galatians C1-S15 about the word liar. The functional definition is: 'an intentional violation of the truth. Lies are emphatically condemned in Scripture'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that believeth on. 1Jo 5:1; Joh 3:16 exp: Joh 3:36. hath the. Ps 25:14; Pr 3:32; Ro 8:16; Ga 4:6; Col 3:3; 2Pe 1:19; Re 2:17,28 hath made. 1Jo 1:10; Nu 23:19; Job 24:25; Isa 53:1; Jer 15:18; Joh 3:33; 5:38; Heb 3:12 General references. exp: Ps 78:22; Heb 3:19'.

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C5-S12 (Verse 11) Recorded proof.

And this is the record,
that God hath given to us eternal life,
and this life is in his Son.

This sentence is added (And) unto the prior like a second story is added unto a first story of a building. While we are in this flesh, the only real proof that God hath given to us eternal life is that the Son of God proved that He had eternal life with the resurrection and God, who that cannot lie (Titus 1:2), promised (eternal life) before the world began to those who receive this eternal life from God's Son. Liars will tell you lots of different things but the truly saved have faith in the person of the Son of God. They believe His promises and prove it by obeying His commandments. As a result, God is able to work through their lives and do things that are not humanly possible and the Spirit of God within them makes them more like the Son of God.

This change within them is the true witness that their faith is true. Yes, people can leave their personal relationship with God for some time and stop having this witness in their life. However, in this epistle John is telling us that those people who never have this witness in their life are liars when they claim to be saved. 5:11-13 all speak about God's life and all need to be considered together when considering this subject.

As the note for this sentence (within the Lord Jesus Christ Study) points out, courts use legal records. When we die, the only people who will go to Heaven are the people who have a record in God's legal system that God hath given to us eternal life when we received his Son as our personal Lord. This sentence literally is telling us that the difference is not anything which we did, like say the 'sinner's prayer' but it is the legal record which is kept by God which determines where we spend eternity. All of this chapter is telling us that we must truly have a lifestyle belief in the person of God's Son or God will not change His legal record.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Jo 5:7,10; Joh 1:19,32-34; 8:13-14; 19:35; 3Jo 1:12; Re 1:2 exp: Mr 9:7; Joh 17:3. God. 1Jo 5:13; 2:25; Mt 25:46; Joh 3:15-16,36; 4:4,36; 6:40,47,68; 10:28; 12:50; 17:2-3; Ro 5:21; 6:23; 1Ti 1:16; Tit 1:2; Jude 1:21 this. 1Jo 5:12,20; 1:1-3; 4:9; Joh 1:4; 5:21,26; 11:25-26; 14:6; Col 3:3-4; Re 22:1 General references. exp: De 30:15; 1Jo 2:25'.

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C5-S13 (Verse 12) Either you have God's life or you don't.

First Step: Deal with the positive.

He that hath the Son hath life;.

Second Step: Deal with the negative.

and he that hath not the Son of God hath not life.

Please see John 5:24 for more on the phrase hath the Son. This sentence sums up all that John has said so far in this chapter. All life changes and causes change. When we claim to have God's life and it does not change us we are liars. Once more we see John talking about lifestyle issues when he uses the word hath, which means that the person 'keeps on keeping on having an ongoing relationswhip with God's Son'. As seen in the Relation Prepsotitions Study and as explained in many other places on this site, the Bible makes a major distinction between a one-time profession and an ongoing personal relationship with God. That said, the Bible also makes it very clear that the life of the believer is constantly being changed to be more like God when they truly have an ongoing personal relationship with God. The ongoing personal relationship with God is what John means by the phrase hath the Son. When John says hath life, he is saying that there is no question about them having God's eternal life in them and that their life on this Earth is changed by their having God's eternal life in them. Likewise, someone who does not have their life on this Earth is changed by their having God's eternal life in them does not have the Son of God in an ongoing personal relationship. Further, our Second Step says that no one has salvation (hath not life) if they claim to have received it any other way besides accepting an an ongoing personal relationship with God's Son. (John 14:6).

There is also further detail on this sentence found in the notes of the Lord Jesus Christ Study. This sentence provides both sides of an equation and very clearly link our having God's life to our having the Son. Many religious people try to claim having God's life while rejecting some part of having the Son, such as receiving the character of God (which is required for us to become sons of God [John 1:12-13 ]). This sentence and the next couple of sentences all speak about God's life and all needto be considered together when considering this subject. Please also see the note for 1Corinthians 11:30 for links to the all of the verses in the Bible which use the phrase eternal life. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is eternal life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that hath the. 1Jo 2:23-24; Joh 1:12; 3:36; 5:24; 1Co 1:30; Ga 2:20; Heb 3:14; 2Jo 1:9 and he. Mr 16:16; Joh 3:36 General references. exp: De 30:15; 1Jo 2:25'.

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C5-S14 (Verse 13) Why God wrote the Bible and why John wrote this epistle.

First Step: God wrote to the saved, not to the lost.

These things have I written unto you that believe on the name of the Son of God;.

Second Step: Why.
1. that ye may know that ye have eternal life,
2. and that ye may believe on the name of the Son of God..

There is detail on this sentence found in the note for Son of God in the Lord Jesus Christ Study. Further, this verse is referenced in Lord Jesus Christ in John, Lord Jesus Christ in Acts, Lord Jesus Christ in Romans, Lord Jesus Christ in 2Corinthians, Lord Jesus Christ in Revelation, Lord Jesus Christ in in 1Peter, Lord Jesus Christ in 1Thessalonians, Lord Jesus Christ in Colossians, Lord Jesus Christ in 2Timothy, Prove, Dividing, Saved-Longer and Saved-Short. This is a very important verse as also stated in the note for Life in 1John. This is one of the simplest verses which show us that the eternal life which God gave us must include a change in this physical life and that those people who claim salvation but never have a change in their present life are liars. 5:11-13 all speak about God's life and all need to be considered together when considering this subject.

Please also see the Messages called Life and Life More Abundant, Two parts of God's Life and Two Reasons Why Jesus Came for the application of these verses in the life of the believer.

Lots of people like to quote the first 2/3 of this sentence while leaving out the last phrase. That is what the devil did when tempting Jesus. The last phrase starts with the word and. You do not have the whole truth when you leave out half of an and.

Our First Step tells us that God had the Bible written to people that believe on the name of the Son of God. In addition, our third phrase adds that ye may believe on the name of the Son of God. This tells us that the Bible was written to the saved and part of the reason that it was written is so that we will increase our belief on the name of the Son of God.

In the Bible, the phrase believe on the name means that 'we trust in the power and authority represented by the name to the point that we continue to act in obedience to that power and authority'. For example, people must 'believe on the name of the U.S. government' in order to become U.S. citizens because only the U.S. government has the power and authority to make them U.S. citizens. Once they become U.S. citizens then the U.S. government has the power and authority to provide for their needs and to punish their disobedience. Likewise, the Son of God has the same power and authority over the saved.

Every sentence from 5:9 through this sentence has told us something about God's Son. Couple that truth with our opening phrase of: These things have I written unto you that believe, literally means that we must consider what was just written about the main subject of this sentence, which is the Son of God. Further, the phrase believe on the name requires that 'we trust in the power and authority represented by the name to the point that we continue to act in obedience to that power and authority' and that we do it for everything said within these sentences. Simply put: ignoring the context leads to doctrinal error.

With this in mind we can see that our First Step is telling us that God used men to write the Bible to the saved, and in particular to those saved people who have the ongoing personal relationship with the Son of God which has been described all throughout the New Testament and, in particular, has been written in the sentences since 5:9. Once we understand the truth in our First Step, we can move onto the truth of the Second Step.

Our Second Step has two phrases with an and in the middle between the two phrases. Therefore, both of these phrases are equally important and leaving either out is accepting a half-truth lie. The two things which saved people are to receive from the written Bible is assurance of salvation (that ye may know that ye have eternal life) and spiritual growth through adding to our belief ( that ye may believe on the name of the Son of God). It is important that people understand that this sentence makes both of these points of equal importance and this is shown by these phrases being separated by a comma.

One thing that John has written in this epistle many different times and many different ways is that our assurance of salvation is dependent upon out maintaining our ongoing personal relationship with God. John has also made it clear that if we refuse to maintain our ongoing personal relationship with God, then we will lose our assurance of salvation, even if we are truly saved. Thus, what we see is people skipping the part of this sentence which provides the assurance of salvation and we see many people who claim salvation but are not assured of it. Yes, they are told the first phrase, and believe that they receive eternal life, and they believe that God's life is eternal, but they are not sure that they hold onto that eternal life. Therefore, even though they are told that ye may know that ye have eternal life and they believe the promise as far as believing that they received salvation, yet many also end up believing the religious lie that they can lose that eternal life and this turning to error is because they do not do what God requires for them to receive the assurance from God. That neglected requirement is the last phrase.

In addition, to all of the rest which has been covered, we need to pay attention to the use of the words you and ye. The word you identifies the group which is the church and all saved. However, the word ye means 'each and every one of you personally'. Our salvation, and our ongoing assurance of salvation, is part of our personal relationship with God. This is why one person has no problem with their assurance of salvation while another has little or no assurance even both are in the same church and are taught the same things.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have I. 1Jo 1:4; 2:1,13-14,21,26; Joh 20:31; 21:24; 1Pe 5:12 believe. 1Jo 3:23; Joh 1:12; 2:23; 3:18; Ac 3:16; 4:12; 1Ti 1:15-16 exp: Ac 16:31. ye may know. 1Jo 5:10; 1:1-2; Ro 8:15-17; 2Co 5:1; Ga 4:6; 2Pe 1:10-11 General references. exp: Pr 9:9; Joh 20:30; 1Jo 2:25'.

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C5-S15 (Verse 14-15) Our confidence because of Who He is.

Equivalent Section: We can be confident that he heareth us.

And this is the confidence that we have in him,
that,
if we ask anything according to his will,
he heareth us:.

Equivalent Section: We can be confident that we have the petitions that we desired of him.

And if we know that he hear us,
whatsoever we ask,
we know that we have the petitions that we desired of him..

This sentence has two Equivalent Sections which tell us the same message from two different perspectives. Each part starts with And, which means they are added unto the prior sentence. There we saw that the word of God was not written for our salvation only but was equally written for our sanctification. Therefore, that sentence (and all of the prior sentences in 1John 5 which are the basis of that sentence) excluded those people who claim personal salvation based upon the word of God but reject personal sanctification based upon the same word of God.

Once we reject the liars, based upon the context that this sentence is based upon (by the And), we also eliminate (almost?) all of the doctrinal error that is based upon a false interpretation of this sentence. This sentence does not support the 'Health and Welfare Gospel'. If we truly are acting like His example in the gospel (to the best we can) and we are learning to be the sons of God through the ministry of Christ, then we are doing what John means by believe in Him. The people who are doing this can be confident that we have the petitions that we desired of him because of Who He is. That is: if we are fulfilling the requirements which this sentence is based upon, then the petitions that we desired of him will match His will. It should be obvious that when God's children ask Him to help them do His will that God will be happy to do that. It may be that God gives us our petitions much later than when we ask for them, and it may be that God gives us our petitions in a different way than we asked because God knows a better way to accomplish our goals, but our sentence says that God's children, who are in a proper personal relationship with Him whereby He is directing every little part of their life, will receive the petitions that we desired of him.

One other point, which is ignored by many people, is that this sentence has the critical phrase of: according to his will. Many people, especially the people who 'Name it and Claim it' ignore this phrase and them blame anyone but themselves, including blaming God, when they do not have the petitions that we desired of him. As already explained, we must fulfill God's requirements before we receive the promised blessings.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

We find forms of the word petition in: 1Samuel 1:17; ,1Samuel 1:27; 1Kings 2:16; 1Kings 2:20; Esther 5:6-8; Esther 7:2-3; Esther 9:12; Psalms 20:5; Daniel 6:7; Daniel 6:12; Daniel 6:13; 1John 5:15. Webster's 1828 defines this word as: 'to ask, properly to urge or press. 1. In a general sense, a request, supplication or prayer; but chiefly and appropriately, a solemn or formal supplication; a prayer addressed by a person to the Supreme Being, for something needed or desired, or a branch or particular article of prayer. 2. A formal request or supplication, verbal or written; particularly, a written supplication from an inferior to a superior, either to a single person clothed with power, or to a legislative or other body, soliciting some favor, grant, right or mercy. 3. the paper containing a supplication or solicitation. Much of the time of our legislative bodies is consumed in attending to private petitions. the speaker's table is often loaded with petitions. Petitions to the king of Great Britain must contain nothing reflecting on the administration. PETI'TION, v.t. to make a request to; to ask from; to solicit; particularly, to make supplication to a superior for some favor or right; as, to petition the legislature; to petition a court of chancery. The mother petitioned her goddess to bestow on them the greatest gift that could be given'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Jo 3:21; Eph 3:12; Heb 3:6,14; 10:35 in him. or, concerning him. if. 1Jo 3:22; Jer 29:12-13; 33:3; Mt 7:7-11; 21:22; Joh 14:13; 15:7; 16:24; Jas 1:5-6; 4:3; 5:16 he. Job 34:28; Ps 31:22; 34:17; 69:33; Pr 15:29; Joh 9:31; 11:42 General references. exp: Ps 20:4; Isa 65:24; Mt 21:22.
if. Pr 15:29; Jer 15:12-13 we know. Mr 11:24; Lu 11:9-10 General references. exp: Ps 20:4; Isa 65:24; Mt 21:22'.

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C5-S16 (Verse 16) the sin which is not unto death.

If any man see his brother sin a sin which is not unto death,
he shall ask,
and he shall give him life for them that sin not unto death..

The next two sentences are also dealing with the sin unto death. Please consider all of these sentences, and the associated notes, together in order to properly deal with this doctrine. Please also see the notes in Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26 about this doctrine.

This sentence is saying that God (he) will give His life to a brother (saved person). If a saved person, who has God's life needs to receive God's life then, obviously, God's life is not something that we receive 'one-time'. All life grows and the only way that we grow God's life in us is to receive more from God. This is the basic difference between a 'one-time' religious event and an ongoing personal relationship with God, which is true Biblical salvation. A brother who sin a sin which is not unto death can cut off his relationship with God and need another to intervene. This is taught in greater detail in Galatians starting at 6:1. Please see that Book Study for more details on this doctrine.

We are to pray for, and try to restore, a brother who has not done a sin not unto death. There are similar warnings found in Mark 3:28-30; Hebrews 6:4-6; 10:26-29 and Jeremiah 7:16. However, what we see John say, in this sentence and the next two sentences, is that we have to make a distinction in the type of sin which we pray for. In 1Corinthians 5 Paul told the church to de4liver an incestuous church member over to Satan for the destruction of his flesh. In addition, we are to do the same for any church member whom the church has to put out because of unrepented sin. These are just a couple of examples of sin that we are to not pray for God's forgiveness until after they truly Biblically repent.

In addition, we should pay attention to John's phrase of he shall ask. 6:1 says, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. In addition, some people within the church, such as a pastor, have a position which requires them to watch the lives of others to see when they need help. However, anyone who does not meet these qualifications should keep their noses out of other peoples' business to avoid becoming a gossip. Even when it is part of someone's job, John tells them to ask before praying for the other person. If anyone refuses prayer them our sentence tells us to honor their decision and let God deal with them as they decide to deal with God.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he shall ask. Ge 20:7,17; Ex 32:10-14,31-32; 34:9; Nu 12:13; 14:11-21; De 9:18-20; 2Ch 30:18-20; Job 42:7-9; Ps 106:23; Eze 22:30; Am 7:1-3; Jas 5:14-15 General references. exp: Mr 3:28; Lu 12:10; Jude 1:22'.

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C5-S17 (Verse 16) the sin unto death.

There is a sin unto death:
I do not say that he shall pray for it..

Please also see the Message called Sin Unto Death for the application of these verses in the life of the believer.

The prior sentence and the next sentence are also dealing with the sin unto death. Please consider all of these sentences, and the associated notes, together in order to properly deal with this doctrine. Please also see the notes in Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26 about this doctrine.

As hard as it is for people to believe this command, John is very clear. We are not to pray for, and try to restore, a brother who has done a sin not unto death. We are not told to go against God's will for someone who refuses to obey God's will. There are similar warnings found in Mark 3:28-30; Hebrews 6:4-6; 10:26-29 and Jeremiah 7:16.

Many pastors and other Godly leaders have been asked about this verse. Usually, the question is asked from a very personal perspective: 'Have I committed this kind of sin?' However, this reference does not seem to apply to the famous 'unforgivable sin' (Matthew 12:31), since that sin is the final rejection of God's truth transmitted to all humanity by the Holy Spirit (John 3:19; 16:7-11). In the context of our current sentence, John is clearly writing and warning believers that it is possible to commit a sin that is worthy of physical death. In the context of today's text, a sin so obvious to others that the brethren are not told to 'pray for it.'

There are a few such examples in the Scripture.

The sons of Eli dishonoring the priesthood (1Samuel 2).
Korah's rebellion against Moses (Numbers 16).
Ananias and Sapphira lying to the Holy Spirit (Acts 5).
An incestuous church member delivered over to Satan for his destruction (1Corinthians 5).
Those who have known the 'good things' of God but have withdrawn after having 'tasted' them (Hebrews 6:4-6).
Willful sin after receiving the knowledge of the truth (Hebrews 10:26).
Returning again to bondage after knowing the freedom in Christ (2Peter 2:20-22).

All sin produces 'death' (James 1:15), and all of us will die because of sin (Genesis 3:19; Hebrews 9:27). But:

This deadly sin brings about the premature 'execution' of a believer when he or she consciously refuses to follow known righteousness and
This deadly sin brings about the premature 'execution' of a believer when he or she instead chooses open ungodliness.

May it never be so among us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'There. Nu 15:30; 16:26-32; 1Sa 2:25; Jer 15:1-2; Mt 12:31-32; Mr 3:28-30; Lu 12:10; 2Ti 4:14; Heb 6:4-6; 10:26-31; 2Pe 2:20-22 I do not. Jer 7:16; 11:14; 14:11; 18:18-21; Joh 17:9 General references. exp: Mr 3:28; Lu 12:10; Jude 1:22'.

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C5-S18 (Verse 17) A life of unrighteousness can result in death.

All unrighteousness is sin:
and there is a sin not unto death..

Please see the note for this sentence under Sin in 1John. Putting this sentence together with the prior we can see that there is some unrighteousness which is unto death and some which is not unto death.

The prior two sentences are also dealing with the sin unto death. Please consider all of these sentences, and the associated notes, together in order to properly deal with this doctrine. Please also see the notes in Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26 about this doctrine.

The note for Romans 3:5 provides links to every verse which uses the word unrighteousness along with a small note on each verse. The note for Romans 1:29 is part of the summary of Romans 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins. The functional definition, for the word unrighteousness, is: 'Injustice; a violation of the divine law, or of the plain principles of justice and equity; wickedness'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for 2:1-2 about the word righteous.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. 1Jo 3:4; De 5:32; 12:32 and. 1Jo 5:16; Isa 1:18; Eze 18:26-32; Ro 5:20-21; Jas 1:15; 4:7-10 General references. exp: Jude 1:22'.

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C5-S19 (Verse 18) Prove your own salvation.

First Step: Personally know the proof of salvation.

We know that whosoever is born of God sinneth not;.

Second Step: Stop our sinning.

but he that is begotten of God keepeth himself,
and that wicked one toucheth him not..

Please see the notes for this sentence under Sin in 1John. Please also see all of the notes related to chapter 3, which this verse is summarizing.

Please see the Message called Born of God for how this sentence fits with others within 1John to tell us the lifestyle which truly shows that someone is Born of God.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'. in this sentence John is using this word symbolically because Jesus is God's only begotten Son (John 1:18; John 3:16; John 3:18; 1John 4:9). in this sentence John symbolically uses the word begotten to mean those saved people who have spiritually matured to the point that their physical life always displays the character of God.

This is one of the verses which cause all kinds of arguments and has people believing doctrinal error. The first source of doctrinal error is because people use the wrong definition for the word sinneth. The th, in the word sinneth, means that they 'keep on keeping on sinning and never try to stop'. Therefore, the doctrine which claims that this sentence is talking about a one-time sin and is the basis for people claiming 'sinless perfection' because they never do even a single one-time sin is totally wrong. In addition, that doctrine goes directly against 1:8 and 1:10.

The truth is that our First Step is telling us that the truly saved (whosoever is born of God) does not 'keep on keeping on sinning and never try to stop'. The truth is that the truly saved 'keep on keeping seeking God's help' as they try to stop the sin that God is working on getting out of their life.

Next, the first phrase of our Second Step starts with the word but, which means that it is continuing the subject of the First Step while changing direction. Where the First Step was talking about all the truly saved (whosoever is born of God), our first phrase of our Second Step is talking about 'hose saved people who have spiritually matured to the point that their physical life always displays the character of God' (the begotten of God). That is the first change and the second is that these people keepeth himself. That is: he 'keep on keeping on retaining control over his sin nature for sins that he has stopped doing'. Our second phrase explains how he is able to do this when it says and that wicked one (the devil) toucheth him not. This is because he has turned this area of his life over to God and believes in his heart (how he lives) that because greater is he that is in you, than he that is in the world (1John 4:4). This person avoids temptation and relies on his ongoing personal relationship with God to have God continue to protect him from being overcome by a devil.

Thus, what we see here is not 'sinless perfection' nor is it a claim about one-time acts of sin. What we see here, as we have seen all throughout this epistle, is a statement about the lifestyle of spiritually mature saved people. They do not continue in a lifestyle of any particular sin but follow the doctrine of Paul in 1Corinthians 9:27 (But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.)

Please see the note for Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with; to hit or strike against'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. 1Jo 5:1,4; 2:29; 3:9; 4:6; Joh 1:13; 3:2-5; Jas 1:18; 1Pe 1:23 exp: 1Jo 3:6. keepeth. 1Jo 5:21; 3:3; Ps 17:4; 18:23; 39:1; 119:101; Pr 4:23; Joh 15:4,7,9; Ac 11:23; Jas 1:27; Jude 1:21,24; Re 2:13; 3:8-10 wicked. 1Jo 2:13-14; 3:12 General references. exp: Ps 119:3; Jude 1:22'.

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C5-S20 (Verse 19) Base your assurance on your God-caused difference from the world.

And we know that we are of God,
and the whole world lieth in wickedness..

This sentence is added unto the prior by starting with And. Here John is summarizing what he covered in detail in prior chapters. The phrase of God is used by John in this epistle in several places. They can be found by using the link for God found in the sentence outline above. As shown in all of those places, we can truly Biblically know something only after God's life has caused a 'birth' in our life that even the lost can see. Our sentence says we know that we are of God because the (mandatory) change is the results of God's work (not self or religion) and makes us 'look like God' just like true children 'look' like their parents. Further, we know that the whole world lieth in wickedness because God's Spirit shows us how the way of the world results in the consequences that the world has which the true sons of God do not have. The definition of the word of is 'belongs to'. When we truly realize that we 'belong to' God and that our decisions and actions are to 'come from' God and that our decisions and actions are to be 'controlled by' God and we realize that we must 'report back to' God (face judgment), then we will know that we are of God.

The only way that anyone could know the two things in this sentence is by having God's life manifested through their life and see the total difference from the 'life' that is manifested through the sinful way of the world. Not only are the methods and spirit totally different from each other but the results are different. The saved, who have God's truth revealed in a personal spiritual way, can see this. However, anyone (lost or saved) who has been deceived by a lie sees the differences but refuses to see that those different results are because of the spirit that is truly guiding their lifestyle . They will attribute the difference to anything but what is the true cause and then get mad when they change the wrong thing and do not change the results of their sinful lifestyle . Some things are learned only through experience. The lost and the sinful saved have to believe the truth long enough to truly 'try it' before they see that it really works. Just as a virgin cannot know what it is to be a mother (even though many are sure that they do 'know'), so also is it impossible for the lost and the sinful saved to know that (they) are of God, and the whole world lieth in wickedness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we know. 1Jo 5:1; 4:2,14 exp: 2Co 5:1; 1Jo 3:14; 5:19. and hath. Mt 13:11; Lu 21:15; 24:45; Joh 17:3,14,25; 1Co 1:30; 2Co 4:6; Eph 1:17-19; 3:18; Col 2:2-3 him that. Joh 14:6; 17:3; Re 3:7,14; 6:10; 15:3; 19:11 and we. 1Jo 2:6,24; 4:16; Joh 10:30; 14:20,23; 15:4; 17:20-23; 2Co 5:17; Php 3:9 this is. 1Jo 5:11-13; 1:1-3; Isa 9:6; 44:6; 45:14-15,21-25; 54:5; Jer 10:10; 23:6; Joh 1:1-3; 14:9; 20:28; Ac 20:28; Ro 9:5; 1Ti 3:16; Tit 2:13; Heb 1:8 General references. exp: Ex 20:3,23; Isa 43:11; Joh 10:30; 12:45; 1Jo 2:25'.

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C5-S21 (Verse 20) God's Son gives understanding of Biblical truth.

And we know that the Son of God is come,
and hath given us an understanding,
that we may know him that is true,
and we are in him that is true,
even in his Son Jesus Christ..

This sentence is added to the prior sentence, since it starts with the and. Further, both sentences are added to 5:18. Finally, our next sentence is the conclusion of these three sentences even though it does not start with a connecting word. Therefore, all of these sentences need to be considered together. In essence, these sentences are John's summary of this epistle and he is telling us that the truly saved are different from the lost because of the Spirit that our God gives to all saved.

John has given us a spiritual view of our God. (Please also see the study that is based upon John 4:24 called God is a Spirit.) We also know that the Devil is a spirit and spiritual beings influence the physical. John has told us how to let the true God reveal His influence in our lives throughout this epistle. that is what John is summarizing in this sentence and why he says we know that the Son of God is come. John is saying that the Son of God is come as 'God in human flesh'. That is what the Bible means every time that it uses Jesus as the name of the Son of God. When John says and hath given us an understanding he means that Jesus used His humanity to shows us how to live in this flesh by the power of the Holy Spirit. Please see the study called Jesus used the Power of the Holy Spirit which provides several verses in the Bible that explain this point.

Moving on, as explained in the note for this verse under know, God did all of this so that His life could be birthed into our life and that our life would display His life and show the difference that a personal relationship with God provides to the saved. This influence is to make us sons of God (John 1:12-13; Romans 8:14) who act like His only begotten Son Jesus Christ.

Please see the notes for 1John 5:20 in the Lord Jesus Christ Study and in the Study on truth and in the notes under Life in 1John for more details on what this note summarizes.

Further, John says that we may know him that is true, and we are in him that is true. There is a good-sized note in the Word Study on Truth for this verse. It explains how this sentence summarizes all that John has said in the 11 times that he uses the word true in this epistle. Further, it explains how we will live according to this truth if we truly have the understanding which our sentence mentions because that understanding lets us know the consequence of our obeying truth and of our obeying a spirit of error.

Finally, we also see John telling us that all of this is the result of our having an ongoing personal relationship with God's Son by John's use of the phrases in him and in his Son Jesus Christ. As John has said in great detail within this epistle, if we truly have an ongoing personal relationship with Him then He will change our life and the world will see His influence on our life. If we claim to have an ongoing personal relationship with Him but the world does not see Him change our life to make us be like God then we are a liar. This truth is the most basic understanding that John is talking about within this sentence.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: ' under and stand. the sense is to support or hold in the mind. to have just and adequate ideas of; to comprehend; to know'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we know. 1Jo 5:1; 4:2,14 exp: 2Co 5:1; 1Jo 3:14; 5:19. and hath. Mt 13:11; Lu 21:15; 24:45; Joh 17:3,14,25; 1Co 1:30; 2Co 4:6; Eph 1:17-19; 3:18; Col 2:2-3 him that. Joh 14:6; 17:3; Re 3:7,14; 6:10; 15:3; 19:11 and we. 1Jo 2:6,24; 4:16; Joh 10:30; 14:20,23; 15:4; 17:20-23; 2Co 5:17; Php 3:9 General references. exp: Ex 20:3,23; Isa 43:11; Joh 10:30; 12:45; 1Jo 2:25'.

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C5-S22 (Verse 20) Truth is the true God and eternal life

This is the true God,
and eternal life..

Please see note above and the notes for this sentence in the Study on Truth.

When John says This is the true God, and eternal life, the This is referring to the first sentence of this verse, which is the prior sentence. That sentence says that the reason that the Son of God is come (the reason for salvation) and the reason that He hath given us an understanding (provided spiritual growth) is that we may know him that is true, and we are in him that is true. Of course, John is careful to emphasize that the him of his sentence is God's Son Jesus Christ. (Please see the note for 1John 5:20 in the Lord Jesus Christ Study.) But the point is that we have seen through all places where John uses know he is talking about what is based upon a spiritual birth of God's life in our life. Further, we have seen in all of the verses in 1John which use in him and all of the verses in the Lord Jesus Christ which use in that the Bible is talking about an ongoing personal relationship with God that is maintained and kept alive. It is this ongoing personal relationship that John defines as eternal life. Please also see the note for this sentence in the Book Study on Truth as it had more detail about how this word within this sentence is summarizing what John wrote in this epistle.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This is. 1Jo 5:11-13; 1:1-3; Isa 9:6; 44:6; 45:14-15,21-25; 54:5; Jer 10:10; 23:6; Joh 1:1-3; 14:9; 20:28; Ac 20:28; Ro 9:5; 1Ti 3:16; Tit 2:13; Heb 1:8 General references. exp: Ex 20:3,23; Isa 43:11; Joh 10:30; 12:45; 1Jo 2:25'.

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C5-S23 (Verse 21) Avoid what turns us from truth.

Little children,
keep yourselves from idols..

This is John's final statement. The subject of this entire epistle has been the difference between a true personal relationship with God and the false 'salvation' and false 'sanctification' of religion. John uses idols in this sentence for the source of all religious error and false doctrine. He is saying to run from any source of religious error.

Please see the notes for Galatians C4-S1 about the word child. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'. The Note in Galatians has links to every place where that epistle uses forms of this word along with links from other commentators. Please also see the note for Galatians C3S9 about the children of Abraham. Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Galatians C4-S17 about the phrase My little children.

Please see the note1Corinthians C8S1 for about the word idol. The functional definition is: ' An image, form or representation, usually of a man or other animal, consecrated as an object of worship; a pagan deity'. Please also see the note for 1Corinthians C5S8 about the word idolater. Please also see the note for Galatians C5S20 about the word idolatry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Little. 1Jo 2:1 exp: Joh 13:33; Ga 4:19. keep. Ex 20:3-4; 1Co 10:7,14; 2Co 6:16-17; Re 9:20; 13:14-15; 14:11 exp: Jude 1:21. General references. exp: Ex 20:3,23; De 5:7; Isa 43:11'.

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C5-S24 (Verse 21) Amen.

This word is used to double the prior command and make it something that all saved are to believe and accept as a command that they will be judged for how well that they obey. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13 General references. exp: Ex 20:3,23; De 5:7; Isa 43:11'.

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Interpretive Study of 1John 3-5

Jesus Christ is the Son of God

Chapter 3 Ordered by Sentence

links to sentences in this chapter:

Chapter Summary from Treasury of Scriptural Knowledge

Chapter 4 Ordered by Sentence

links to sentences in this chapter:

Overview of Chapter 4

Chapter Summary from Treasury of Scriptural Knowledge

Chapter 5 Ordered by Sentence

links to sentences in this chapter:

Overview of Chapter 5

Chapter Summary from Treasury of Scriptural Knowledge

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