First letter of John
Introduction
[The First Epistle of John does not have the traditional opening with sender, recipient and greeting phrase that most other letters in the New Testament have. The first four verses are one long sentence in Greek and have a complex structure that centers on Jesus being the Word that gives life and remains forever.] 11That which existed from the beginning [; ] ...
That which we have heard (and which still sounds in our ears) ...
That which we have seen with our own eyes (and the images that still remain on our retinas) ...
What we have contemplated (studied carefully) and touched with our hands ... [What we—I, John, and all the apostles personally—have heard, seen, contemplated, and touched is:]
The Word (Gk. Logos), which gives life! [Jesus is referred to as the Word, God's messenger sent to communicate with humanity. There are three Greek words that are all translated as "life" in English: bios, psuche, and zoe. The word biology comes from bios and has to do with our physical life, see where it refers to the good of "this life." The word psychology comes from psuche and often refers to our inner spiritual life, see . The third word, zoe, used here describes God's eternal life. Life is in the definite form—Jesus is the Word of eternal life, see . He both is and gives God's abundant life. Now follows an explanation of life:]
2Life became visible (was revealed) ...
We saw (experienced) it [we were eyewitnesses] ...
We testify to it ...
We proclaim (report, announce) it to you ... Life, eternal life!
He was with (associated with, had a close relationship with) the Father, and became visible (revealed) to us. 3What we [the apostles] have seen (experienced) and heard, we report (proclaim, tell) to you, so that you too may choose to be part of our fellowship [share in our firsthand experience of Jesus' life]. Our fellowship is with the Father
and with his Son, Jesus the Anointed One (Messiah, Christ).
4We are now writing this [the introduction and the entire letter] so that our [both ours and yours] joy may be complete (perfect). [This is the first of a total of four specific reasons why John is writing the letter. The first and last reasons are joy and assurance of salvation, see . Centrally, in the middle, are two exhortations not to sin and not to be led astray, see and .]GOD IS LIGHT (1:5-3:10)
5This is the message (proclamation; the apostolic teaching – Greek angelia) that we [ourselves] have heard from him, and now proclaim (tell) to you: That God is light, and in him there is no darkness at all.
Sin, truth, and Jesus' atonement
[Now follow three phrases that all begin with "if we say," see verses 6, 8, 10. Each statement is followed by an antithesis, see ; ; . There is also a nice rhythm where the end of one point leads into the next by repeating a word or a thought.] 6If we say (were to say) that we have fellowship (participation; a living relationship) with him and [yet] walk (were to live) in darkness, then we are lying and not acting according to (living and practicing) the truth. 7But if we walk (would walk) in the light—as he is in the light—we have fellowship (we participate) [we associate and have a living relationship at all times] with one another, and the blood of Jesus, his Son, cleanses us [again and again] from all sin. 8If we say (would say) that we have no sin [are of a fallen human nature], then we deceive ourselves (go astray; walk away from the path) and the truth is not in us. 9If we confess (would confess) our sins [our guilt; our transgressions, missteps, and mistakes—above all before God, but also before people, see ], he is faithful [true to his own nature and his promises] and just [] so that he forgives us our sins and cleanses us (would forgive us our sins and cleanse us) from all unrighteousness (wrongdoing; all wrong actions). 10If we say (would say) that we have not sinned, we make him a liar, and his word [the truth] is not in us. [Jesus is the Word that is the Truth, see . Here, the phrase "his word is not in us" is parallel to "the truth is not in us" in verse 8. In the letter, John uses the rich meaning of the Greek word logos as the Word—Jesus himself, but also in the sense of word, teaching, and message, see , , ; .] 21My dear children [beloved young members of the family of faith – Greek teknion],
I am writing this so that you will not sin. [Here John makes a pastoral aside to the third point introduced in the previous verse, see . Gr. teknion is a diminutive form of the usual word for children (Gr. teknon). Literally, John writes "children of mine," which reinforces that they are his beloved/dear children. The word is used seven times in this letter, see , , ; , ; ; . The only use outside this letter is in where Jesus addresses the disciples with this loving word.] But if anyone [nevertheless] sins, we have an advocate (an advocate; one who speaks on our behalf) with the Father, the righteous (faithful) Jesus the Anointed One (Messiah, Christ). 2He is the atoning sacrifice (the complete sacrifice) for our sins, and not only for ours but for the sins of the whole world. [There are two extremes in the view of sin that are addressed in this passage, see . For those who say they have never sinned, John is clear that "all have sinned and fall short of the glory of God," see . At the same time, the letter is written to encourage people to avoid sinning. The righteous may fall seven times, but they will rise again, see . There is forgiveness and purification for those who confess their mistakes, see .]Three tests of authenticity for true faith
[In verse 6, the word remain (Greek meno) is introduced for the first time in this letter. It is used a total of 24 times in chapters 2-4 and means to stay, live, and dwell. Three phrases begin with "Whoever says," see verses 4, 6, 9.] 3And by (i) this we know [based on personal experience] that we have come to know him: That (if) we keep his commandments [want to preserve and watch over them until they are fulfilled].
4Whoever [repeatedly] says, "I know (have come to know) [have a personal relationship with] him,"
but does not keep [continuously preserve and watch over; live by] his commandments (perfect orders) is a liar,
and the truth is not in him.
5But whoever keeps (who would then preserve and watch over) [live by] his words (message),
in him God's [giving] love has truly (indeed) reached its goal (become mature and perfect; done its work). By this we know [based on personal experience] that we are in him. 6Whoever [repeatedly] says he remains [] in him is [always] obligated to walk (live) in the same way that he [Jesus] walked (lived). 7My beloved!
I am not writing a new commandment to you, but an old commandment that you have had from the beginning.
The old commandment is the word (message) you heard from the beginning.
8Nevertheless (on the other hand), I am writing a new commandment (a different kind of commandment) to you—one that is true [its truth can be seen] in him and in you,
because the darkness [ignorance of spiritual things] is dispelled (disappears)
and the true light [which cannot be hidden] is already shining. 9Anyone who [repeatedly] claims to be in the light [as the false teachers did, see ]
but [goes around and] hates his brother [in faith],
is still (even at this moment) in darkness [in spiritual ignorance]. 10Whoever loves his brother [and continues to love selflessly and generously] remains (becomes/stays; lives) in the light
– in him there is nothing that leads to a fall (nothing that can trigger/cause a scandal). 11But whoever [walks around and] hates his brother is in darkness [in spiritual ignorance] and walks (lives) in darkness and does not know (has not realized/understood) where he is going,
for darkness has blinded [laid a veil over] his eyes.
Words of encouragement
[The following passage, verses 12-14, has connections both forward and backward. After a discussion in two triads of statements, there now follows an encouragement to the believers structured in the same way with two triads in a fine poetic symmetry. John confirms that they are forgiven and that they know the Father. The two triads are similar, yet different. It is mainly the first two phrases, verses 12a and 14a addressed to the children, that differ. There may be three distinct groups being addressed: children, fathers, and young men. Another view is that the first group – children – refers to all believers. It is then divided into two groups: fathers and young men. This may refer to physical age, but more likely it refers to the spiritual maturity and strength that should be present in all believers. For a young believer, the struggle against evil is particularly acute. With age and spiritual maturity comes a deeper relationship with God.] 12I am writing to you, dear children [beloved young members of the family of faith – Gk. teknion],
because your sins are forgiven through (because of) his name.
13I am writing to you [spiritual] fathers,
because you have known (have a personal relationship with) him who is from the beginning.
I am writing to you young men
because you have overcome the evil one. 14I have written to you children [spiritual little children under upbringing – Greek paidion],
because you have come to know (have a personal relationship with) the Father.
I have written to you [spiritual] fathers,
because you have come to know (have a personal relationship with) him who is from the beginning.
I have written to you young men,
because you are strong (have received an inherent power)
and the word of God (Greek logos) remains (is still present; dwells) in you
and you have overcome the evil one. [John characterizes believers as having their sins forgiven and knowing the Father. This reflects the promise in and shows the continuity between the Old and New Testaments.]Love God more than this evil world
15Do not love the world [this world system], nor the things [all that is] in the world. If anyone loves the world [with the highest form of love – Gr. agapao], the love of the Father is not in him. [; ; ] 16For all that [is] in the world—the lust of the flesh [the passionate desire of the body and the old nature for sensual pleasure],
and the lust of the eyes [the strong desire of the mind; lust for more, see ],
and the pride [arrogance; "quackery"] of this life [empty, self-assured] –
[it] is not from the Father, but from the world. [] 17The world is passing away (perishing; ceasing, disappearing) and (also, likewise) its desires (strong passion) [for what is evil], but whoever does the will of God [and continues to carry out God's desire and longing with its specific purposes] remains forever [literally: persists into the age – i.e., until eternity comes]. [It is important to emphasize that John does not condemn the world and its resources – in his gospel, he himself describes the Father's love for the world (Greek kosmos), see . Everything that God has created is good, see , , , , , , ; . Kosmos can refer to several things, which John also clarifies here by describing what drives ungodly people on earth in their worldly affairs. The lust of the flesh and the lust of the eyes include everything that can become a desire. Hunger, sexual desire, creativity, etc. are all good motivators within the limitations God has set, but they can also be abused. The problem is fallen human nature, which follows evil instead of good—and worships the created instead of the Creator, see . The three points—the desires of sinful nature, the lust of the eyes, and boastful speech—cover the sins that in a special way corrupt the good in God's creation. Jesus was also tempted in these three areas, see . Even the first temptation mentioned in the Bible follows this pattern. The fruit satisfied a hunger that did not want to submit to God, see .]Some have abandoned the truth
18Children [spiritual little children under upbringing – Greek paidion]!
Now is the last time (hour). You have heard that the Antichrist is coming [Paul teaches, for example, about the man of lawlessness, see ],
even now many antichrists have arisen (appeared, revealed themselves).
By this we know (we have personal experience, it proves) that it is the last hour.
[The expression "the last days" is used in the New Testament for the entire period from Jesus' death and resurrection until his return, see Peter's speech in and . With his choice of words, John indicates that the message is urgent, without claiming that the end is imminent.
The word "antichrist" means "opponent of Christ (the Anointed One)", but also "replacement for Christ" and describes someone who copies and imitates Christ. All teachings that go against who Jesus is and what he has said are "anti" Christ. Consequently, those who advocate and teach these false teachings are called antichrists and are enemies of Christ (the Anointed One). The term antichrist/antichrists is used a total of five times in the New Testament. Four times in this letter and once in . Other titles for the Antichrist are "the man of lawlessness," see , and "the abomination of desolation," see . The beast in , is also associated with the Antichrist. 19They have gone out from us [left our community and teaching],
but they never belonged to us,
for if they had belonged to us,
they would have remained with us.
But they left, and this shows (so that it would become clear) that not all belong to us. 20But you [in contrast to all who are against the Anointed One, see verse 18] have received an anointing (Greek: chrism) from the Holy [Spirit], and you all have knowledge [each of you has personally experienced the truth, see verse 21 and Jer. 31:33-34]. 21I have not written to you because you do not know the truth, but because you know it, and because no lie (falsehood) comes from (has its origin in) the truth. [The word "written" recurs in verse 26.] 22Who is the "liar" if not the one who denies (habitually rejects) that Jesus is the Anointed One (Messiah, Christ)?
Such a person is the Antichrist [an opponent of God's chosen and anointed King], the one who denies (habitually rejects) the Father and the Son. [Now comes the center and climax of the chiasm:]
23Whoever denies (repeatedly rejects) the Son,
does not have the Father either.
Whoever confesses (says the same thing as, thinks the same as) the Son
has the Father as well. 24Let what you have heard from the beginning remain (dwell, live) in you.
If what you have heard from the beginning remains (dwells, lives) in you,
then you will remain (dwell, live) in the Son and in the Father.
25And this is the promise he has promised us:
eternal life [God's abundant and true life—i.e., the very essence and meaning of life]. [; ]
26I have written this to you because of those who are constantly trying to deceive you [the false teachers]. 27But as for you, the anointing you received from him [the Holy One, see verse 20] remains in you (it lives in you). You do not need anyone [false teacher, antichrist, opponent of Jesus, see verses 18-19] to teach you; instead, let his [the Holy One's] anointing continue to teach you everything, for it is truth and not falsehood, so, just as he taught you, remain (stay, live) in him. [The Greek word for to teach and instruct is used three times in verse 27 and only here in the entire letter. The word for to deny is also used three times in this passage and nowhere else in the letter, see verses 22-23. Jesus spoke of the Holy Spirit who would teach the disciples, see . John does not reject teachers and all teaching—the very fact that he is writing this letter, see verse 26, shows the importance of good teaching, see . However, there is no need for new, Gnostic revelations that teach a different Jesus. The Holy Spirit also wants to help every believer determine whether what is being taught is the truth.]God's children – part of God's family (2:28-3:10)
[Six times in the following passage, John assures us that those who believe are God's children, see ; , , , , . Ten times from verse 29 to the end, the word "born" is used. It has not been used once before in the letter. Those who are born of him are his children. They believe in God and love their brothers and sisters while they wait for Jesus' return. The word runs like a thread through this passage and is used five times, see ; , , , . Jesus was revealed when he came to earth and will be revealed when he returns.] 28Now, dear children [beloved young members of the family of faith]: Continue to remain (stay, live) in him. Then we can be bold when he appears and will not need to be ashamed (back away from him in shame) at his coming. 29If you know that he is righteous [if you truly understand that Jesus is completely righteous and always did the Father's will], then you understand (you also have personal experience of) that everyone who practices righteousness [lives a holy life]
is born of him [the Father].
[Now comes an explanation and expansion of what it means to be "born of him." The sentence begins with "Behold," which is an invitation to contemplate and reflect on the enormous love that the Father has bestowed upon his children.] 31Behold what a different kind of love (for us humans, a completely foreign kind of love that is generous and selfless) the Father has bestowed upon us, that we are called (counted as) children of God—and we truly are! The reason the world does not know us [understand us] is that it does not know (has no personal experience of) him [neither the Father nor Jesus]. 2My dear friends, we are now God's children. It is not yet clear what we will become, but we know for sure that when he reveals himself, we will be like him, for then we will see him as he truly is. [Verse 1 describes what we are now. Verse 2 describes what we will become. There is no outward evidence that a Christian is a child of God. The physical change will be revealed when Jesus comes. John is open about the fact that he does not know all the details of how this change will take place, but emphasizes that we will be like Jesus and see him, see ; ; . When a believer knows who he is and what hope awaits him, it motivates him to sanctify and purify himself and become more like him already here in earthly life. See also where we are exhorted to work out our salvation.] 3All who rest in this hope (this expectation) in him
constantly purify (wash, sanctify) themselves [they want to imitate Jesus],
because he [Jesus] is
pure (sanctified, without guilt). 4All who practice sin (habitually live in sin)
are guilty of lawlessness (breaking the law),
for that is what sin is,
lawlessness [to consciously or unconsciously transgress God's commandments, to rebel against God]. 5You know (see with the eyes of your heart, have a clear understanding of) that he was revealed [as a human being]
to take away sins, and that there is no sin in him. 6Everyone who remains in (lives in, is united with) him
does not sin habitually (does not go astray, does not miss the mark).
Everyone who deliberately sins (goes astray, misses the mark)
has not seen (tried, examined, given any importance to) him or known (had a personal experience of) him. [Sin has to do with missing the goal of life, which is to live in fellowship with God. When God's commandments are broken, fellowship is broken. Lawlessness is an aspect of sin, see verse 4. For more descriptions, see ; ; ; . Sin tears apart the fellowship between people, but it also destroys the individual's self-image, which is expressed in pride and shame. Even the relationship with animals and creation is affected by sin, see .] 7Dear children [beloved young members of the family of faith], stop being seduced (led astray).
Whoever practices righteousness (habitually does what is right, puts it on, lives in it)
is righteous, just as he [Jesus] is righteous. [Practicing righteousness is about being on the "right path." Having your direction set toward the goal. Wanting fellowship with God. Righteousness is about sins being forgiven and being right with God. It is a gift from the Father through Jesus.]
[A child resembles its parents. Just as God's children practice righteousness, see ; , the devil's children practice sin. Verses 8-10 repeat and expand on the same three points presented in verses 4-7. The first point is about sin and its origin. The expression "practices sin" recurs in verses 4 and 8. The second point concerns Jesus "appearing" to take away sin, see verse 5, and to destroy the devil's works, see verse 8. Finally, the conclusion is that it is obvious who are God's children and who are the devil's children, see verses 6-7 and 9-10. This and the previous paragraph combine several different literary styles, such as chiasmus, parallelism, etc., which are difficult to illustrate in a translation.] 8Anyone who practices sin (lives habitually in sin)
is from the devil [gets his character from the evil one],
for the devil has sinned [habitually broken God's orders—missed the mark] from the beginning.
The reason why the Son of God was revealed (made visible) was so that he could dissolve (annul, remove, free those who are bound by) the devil's actions (deeds). 9Everyone who is born of God (have him as their Father)
do not practice sin (do not habitually live in sin, do not walk astray, do not miss the mark),
because God's seed (nature – "DNA") remains (is still there; lives) in him,
and he cannot sin,
because he is born of God. 10This is how it becomes clear (this is how you can recognize) who are God's children
and who are the devil's children:
Anyone who does not habitually practice righteousness (puts it on, lives in it)
is not of God.
Anyone who does not love his brother (his siblings in faith with God's selfless, giving love)
is also not from God.
[As is often the case in this letter, the next theme is introduced in the last verses. Having discussed sin and its origin, see , the discussion now moves on to love, which is the next major theme. Anyone who does not love his fellow believers is not of God. Anyone who loves God also loves his children.GOD IS LOVE
Love one another
[The second of the two "this is the message," gr. angelia, found in this letter comes here. The word was first used in , where it described that "God is light, and in him there is no darkness at all." Now the theme shifts to love and God being love, see , . The following paragraph first describes in negative terms what love is not, using the example of Cain, see verses 12-15. This is followed by a description of what selfless, generous, and righteous love is in verses 16-18.
11For this is the message (proclamation, apostolic teaching) that you have heard from the beginning: That we should love one another [selflessly and generously].
[This is what Jesus taught, see ; .]
12We should not be like Cain, who was from [had his nature and motivation from] the evil one and murdered (brutally slaughtered) his brother [Abel, see ]. Why did he murder his brother?
Because his own actions (deeds) were evil,
and his brother's actions (deeds) were righteous. 13My brothers and sisters in faith [it is the same with you],
do not be surprised (astonished) if the world hates (detests) you. 14We know that we have passed from death to life (transitioned from death to life) [received God's abundant and genuine life—i.e., the very essence and meaning of life] because we love our siblings (brothers and sisters in faith).
Whoever does not love remains in death. [Anyone who does not love others with God's selfless, giving love is spiritually dead. 15Anyone who hates (habitually despises) his brother [another Christian] is a murderer,
and you know that no murderer has eternal life remaining in him. [Hatred and unforgiveness are equated with murder in verse 12. Jesus also equates anger and unforgiveness with murder, see . Hatred kills human relationships. God's life cannot dwell in those who harbor hatred instead of God's love within themselves.] 16Through (i) this we have come to know (personally learned about) love [that which is righteous, unselfish, and giving]: that he [Jesus] laid down (gave up) his life (himself) for us.
Therefore, we are obligated to lay down our lives for our brothers and sisters [in faith] [].
17But if anyone has (possesses) worldly resources (the goods of this world; a physically good life) and sees (would see) his brother (his brother or sister in faith) in need [want], but [nevertheless] closes his heart (hardens his heart; literally: closes his inner organs) to him—how does God's [righteous, unselfish, and generous] love remain in him? 18Dear children [beloved young family members in the faith], let us not (we should not) [only] love with words or speech (literally: nor with the tongue), but [also] in deed and truth. [The Greek word logos (word) also includes thought, motive, and reasoning and, like the other three nouns that follow, is in the singular. Balance is important—not just loving in theory, but also acting practically and working tirelessly in accordance with the truth. In the next chapter, the author warns against false prophets and reminds us of the necessity of testing which spirit is at work. A believer is expected to be welcoming and generous, but not to say yes to every request for support and loyalty. In the next letter, John warns against deceivers whom believers are urged not to receive, see .]Freedom before God
[The admonition in verse 18 raises the question, "Do I really love as I should?", and can lead to our hearts condemning us. Then comes the following encouragement:] 19Through this we understand (have a personal experience of) that we are of the truth [that we belong to God and are of him, see ; ]: In his presence, we can convince (assure, calm) our hearts,
20for if our hearts [our conscience] condemn us,
God is greater than our hearts [conscience]
and he knows everything [nothing is hidden from him]. 21My beloved, if our heart does not condemn (would not accuse) us, we have boldness before (towards – Gr. pros) God [open communication with him, see also ; ; ], 22and whatever we ask we receive [we willingly and actively accept] from him, because we [always] keep (preserve, protect) his commandments (instructions) and [always] do what is pleasing in his sight (in his presence/eyes – Greek enopion autou). 23And this is his commandment:
that we should (would) believe (trust, rely on) in the name of his Son,
Jesus the Anointed One (Messiah, Christ), [the authority in that name],
and [always choose to] love one another,
according to the commandment he has given us. 24And whoever [continually] keeps his commandments (instructions) remains (is left) [lives] in him [God], and he [God] in him. [When someone puts their trust in the name of Jesus, it leads to a zeal to want to follow God's commandments. So (through/in this) we know [we personally experience] that he remains (is still) [lives] in us: namely, from (Greek ek) the Spirit he has given us. [The Holy Spirit gives personal assurance of salvation.] From God or the world – truth or falsehood
[Christians are often called believers, but it is not a belief that blindly accepts everything that is said in religious and spiritual terms. Here John urges the believer not to believe! Just as it is essential to both breathe in and breathe out air, a Christian cannot believe the truth without rejecting the lie. It is impossible to love righteousness without hating sin. It is impossible to follow the good unless one is prepared to flee from evil, see ; ; .] 41My beloved!
Do not believe (trust) every spirit,
but test (examine) the spirits to see whether they are from God [investigate whether they are genuine],
for many false prophets have gone out into (into) the world. 2This is how you can recognize [gain personal certainty about] the Spirit of God: Every spirit that confesses (agrees with the word) [the word of God] that Jesus the Anointed One (Messiah, Christ) has come in the flesh (in human form) is (has its origin) from God, 3and every spirit that does not confess [denies] Jesus is not from God. It [that spirit] is the spirit of the Antichrist, which you have heard is coming and is already now (exists) in the world. 4You are from (of) God, dear children [beloved young family members in the faith], and have overcome (defeated) them [the false prophets and the spirit of the Antichrist]—for greater (more powerful, superior) is he [who is] in you than he [who is] in the world. 5They are from [belong to] the world,
therefore they speak from the world [in the ways of the world, from an earthly perspective]
and the world listens to them. 6We are from [belong to] God.
Whoever knows (has a close personal relationship with) God
listens to us.
Whoever is not from God,
does not listen to us. So we can [thus] recognize (distinguish between) the Spirit of truth and the spirit of error (the spirit that misleads and leads astray). [Verses 2-6 are framed by this phrase.]God is love
[The following section (verses 7–21) is permeated by love that is selfless, generous, and righteous. The word love (Greek agape) and to love (Greek agapao) appear here 27 times out of a total of 43 times in the letter.] 7My beloved!
Let us (we should) love one another [selflessly and generously],
for love comes from God.
Whoever loves is born of God
and knows [has a personal relationship with] God. 8Whoever does not love [selflessly and generously]
does not know [has not personally come to know] God, for God is love [selfless, generous, and righteous love – Gr. agape].
[This phrase by John – "the apostle of love" – is found only here and in verse 16.]
9This is how (through/in this) God's love was revealed to us:
that God sent (literally: has sent) his only (his only begotten) [completely unique] Son into the world so that we might live through him. 10This is love (love is found in this):
not that we have loved God, but that he loved us
and sent his Son as atonement for our sins. [God's love (Greek: agape) – which is selfless, giving, and righteous – originates in God himself and is manifested concretely in his giving his only Son, see John 3:16.] 11My beloved!
If God has loved us so [much],
then we are obliged to love one another [with the same selfless and generous love].
12No one has ever [yet] seen (beheld; attentively studied) God!
If we love (would love) one another, then God remains (dwells) [lives] in us,
and his love is perfected [has step by step reached its full maturity and goal] in us. 13So (through/in this) we know [through personal experience] that we remain in him and he in us:
that he has given us of his Spirit [who dwells in us and has his origin in him].
14And we have [ourselves] seen (beheld; attentively studied) [Jesus, see ; ],
and testify [actively, all the time] that the Father has sent his Son as the Savior (Deliverer) of the world. 15If anyone confesses [would agree and say the same thing as God's word] that Jesus is the Son of God,
God [constantly] remains (dwells) in him and he in God.
16And we have [personally] come to know and believe (come to faith; trusted) in the love God has for (in, within) us. God is love [see verse 8]
and whoever remains (abides) [continually lives] in love [which is selfless and giving], he remains in God and God remains in him. 17In this [that we are united with him, see verse 16], [selfless, giving] love has been perfected [step by step reached its full maturity and goal, see verse 12] in us, so that we may have boldness [be straightforward and meet him with confidence] on the day of judgment—for just as he [Jesus] is, [so] are we in this world. [; ]
18Fear (dread) does not exist in [cannot coexist with] love [which is selfless and giving]; instead, perfect (mature) love casts out (drives out) fear, because fear has to do with punishment (torment). But whoever fears [is afraid of Judgment Day, see verse 17] has not been perfected (reached full maturity) in love. [Jesus' followers belong to him and need not be afraid to meet him on Judgment Day, see . Jesus, who now sits at the right hand of the Father in heaven, has already taken all sin upon himself when he paid the price at Calvary. We are forgiven by receiving the gift of salvation already now, here on earth, see ; ; . This forgiveness and love also affects our relationships with the people around us, see .] 19We love [selflessly and generously—God Himself, people, and all of His creation, see verses 11 and 20]
because He first loved us. 20If anyone says (would say), "I love God,"
but hates (would detest) his brother, he is a liar.
For whoever does not [selflessly and generously] love his brother whom he has seen,
cannot love God whom he has not seen.
21And this commandment we have from him: that he who loves God must also love his brother [].Those who are born of God believe, love, and overcome!
51Everyone who believes that Jesus is the Anointed One (Messiah, Christ) is born of God. Everyone who loves the Father (literally: "the one who gave birth to him")
also loves his children (literally: "those who are born of him").
2In this way we can know (recognize, have a personal experience of) that we love God's children,
when we love God and keep his commandments.
3For this is to love God—that we keep his commandments.
His commandments are not burdensome (no burden, does not weigh us down) [], 4because everything that is born of God [all who are born again]
overcomes (fights against and continually wins over) the world [human fallen nature, the ways of the world, false prophets, and Satan, who is the ruler of the world].
This is the victory that continually overcomes the world:
our faith [that we trust in Jesus].
5Who can prevail against the world except those who believe that Jesus is the Son of God [who believe and trust in that truth]?The testimony is unanimous—Jesus is the Son of God
6Jesus the Anointed One (Messiah, Christ) [God's chosen Son, see verse 5 and ] is the one who came through water and blood,
not only with water,
but with water and blood. [The phrase "water and blood" brings to mind John's earlier account, when a soldier pierced Jesus' side with a spear so that blood and water came out, see . However, it is unlikely that this is the event to which this refers, but rather Jesus' baptism in water and his crucifixion when his blood flowed for the sins of the world. Cerinthus, a contemporary Gnostic dualistic teacher, denied Jesus' divine birth. He taught that Jesus was an ordinary human being and that a spiritual being—Christ—came upon Jesus at his baptism in water and then left him at his crucifixion. According to him, Christ came through water, but not through blood. Presumably to counter this lie, John writes that the Son of God, see verse 5, came not only through water, but through water and blood. The Jesus who hung on the cross was the same person who was baptized in the Jordan River.] The Spirit [the Holy Spirit] is the one who constantly testifies,
because the Spirit is the truth. 7For there are three that bear witness: 8the Spirit [God's Spirit testifies that Jesus is God in God's word],
the water [Jesus' baptism when he received the Holy Spirit and the Father himself said, "This is my beloved Son," see ]
and the blood [Jesus' death on the cross when he laid down his life for the sins of the whole world], and the three are in agreement (their testimony is consistent). [The water and the blood have the same meaning as in verse 6. The water refers to his baptism and the blood to his death. The Spirit has to do with God's testimony, see verse 9. The Spirit testifies through the Prophets, Scripture, and historical evidence, from Jesus' baptism—when he entered his public ministry—to his death on the cross, about who Jesus is. In a human court, two or three witnesses are required to decide a case, see .] 9If we accept human testimony [because we are accustomed to accepting human testimony],
how much greater (of greater authority) is not God's testimony? For this is the testimony of God, which he has testified of his Son.
[He has told us the truth about his own Son. Only Jesus can give eternal life, see verses 11-12.] 10Whoever believes in the Son of God
has this testimony within himself.
Whoever does not believe in God
has made him a liar,
because he has not believed in the testimony
that God has given about his Son. 11This is the testimony (proof): God has given us eternal life,
and this life is (exists, has its source) in his Son. 12Whoever has (holds on to; possesses) the Son has life.
Whoever does not have the Son of God does not have life. [The last two verses of this passage introduce the next theme, which is God's abundant life.]God's abundant, eternal life already now!
13I have written this [the entire first letter of John] to you who believe in (trust in, lean on) the name of God's Son, so that you may know (have a clear assurance of) that you already have eternal life [possess God's abundant and genuine life—that is, the very essence and meaning of life].
[The purpose of the letter is assurance of salvation. A natural consequence of possessing eternal life is boldness to come to God with all prayers. 14And this is the [straightforward] confidence (boldness) [freedom based on absolute trust] that we have before him, that if we ask (should ask/request) anything according to his will (desire, plan, purpose) he hears (listens to) us. that he hears (listens to) us whatever we ask, we know that we [already] have what we have asked (requested) of him.
[Everything we desire must be in accordance with his will in order for our desires to be granted, see also ; . In the next paragraph, John continues with what applies when praying for others. God's will is that no one should be lost and that everyone should have time to repent, see . At the same time, there is the condition of personal repentance and faith. 16If anyone sees (should see) his brother [a fellow believer] sin [habitually stray from the path],
with a sin that does not lead to death,
he should pray, and he [God] will give him life.
I am talking about people whose sin does not lead to death.
There is sin that leads to death,
I am not saying that you should pray for that. 17All unrighteousness [transgression of God's commandments] is sin,
but there is sin that does not lead to (involve, result in) death. [What is a sin that leads to death? In the 400s, the "seven deadly sins" were formulated: pride, envy, anger, sloth, greed, gluttony, and lust. Although these sins are conscious and serious, there is forgiveness for each of them. A "sin unto death" could be a sin that extinguishes human life, but there are examples of murderers who have been forgiven. Nathan was sent to confront and pray for David, see . There are also examples of sins that lead to the sinner's own death. Ananias and Sapphira died suddenly when they lied, see ; ; . John often uses sharp contrasts in this letter. He speaks of life and death. In that case, he may be referring to the false prophets who left the church, but completely abandoned the faith and were spiritually dead, see ; .
It may also be that John is calling for prayer for everyone, even people who commit serious sins. However, when someone has died in their sin, it is futile to pray for that person. In John's time, there were, and still are today, false teachings that it is possible to pray for the dead. This tradition is mentioned in the apocrypha, see 2 Maccabees 12:45. What the Bible teaches is that it is predetermined that all people will die and then be judged, see ; .
Regardless of what "sin unto death" exactly refers to, the general exhortation is to pray for those who have gone astray. This is what James exhorts, see . Jesus prayed for Peter on the night he denied him, see .]Summary
[The letter ends with three statements, all beginning with "we know" and dealing with having a clear understanding of something.] 18We know (have realized/understood) that everyone who is born of God does not sin [habitually – consciously, willingly],
because (but that) he who is born of God preserves (protects, guards) him [keeps him intact],
and the evil one does not touch (attack) him. [Here some manuscripts have: "he who is born of God preserves/guards himself," see also .] 19We know (have realized/understood) that we come from God,
and that the whole world (organized social systems with changing ethics and morals) lies under the power of the evil one.
[; ; ; ] 20We also know (have realized/understood) that God's Son has come
and given us understanding (insight, ability to understand),
so that we may know (have personal experience of) him who is true,
and that we are in him who is true, in his Son, Jesus the Anointed One (Messiah, Christ).
This [man] is the true God and eternal life. [The word "true" is repeated three times, emphasizing the letter's message about the one true God and Son. The word "true" also serves as a contrast to "idols" in verse 21, since idols are the opposite of a true God.] 21Dear children [beloved young family members in the faith], be on your guard against (protect yourselves from) idols (images) [; false ideas and thoughts about God]!
[John's concluding sentence summarizes the entire argument of the letter: reject the false and embrace the true! The word for idols can refer to man-made idols such as Artemis and her temple in Ephesus, but also to false ideas and conceptions about God. In its broadest sense, it describes anything that leads away from God and takes the place of reverence, love, and worship that was meant to be directed solely toward the one true God. Amen (it is true, let it be done).
