1st John Introduction

As was the Gospel of John, this work was written by the apostle John — the disciple who Jesus delighted in as a personal friend and associate. He never reveals his name, nor identifies himself for any kind of glory in his works, but prefers to remain anonymous, and only refers to himself when it comes to the necessity of bearing testimony as an eyewitness of the person and deeds of Jesus Christ — and even that, not by name. Traditionally, John was always considered the author of this work. The recipients of this work are not specified, but only addressed. John’s location upon this writing is only speculative. We conclude that he wrote the two works later in his life (around the end of the first century), because the contents reveal reflective digestion of truth, issuing in the simple logical progressions of applicable concepts and principles for the believer/reader, forming a more compelling revelation of the will of God. It is not really a letter at all, but an original apostolic formulary.

This formulary is very useful and enlightening; but the only unfortunate thing about it is the travesty of modern-day translators failing to indicate the multitudinous uses of the continuous linear action of the present tense which John uses copiously in this formulary to make his points — and which if properly indicated, would enable the readers to clearly delineate the black and white differences he makes between both the saved and the lost, who are comparatively referenced by that author many times throughout. (He does not deal with the grey in between these two extremes.) Therefore this epistle has been greatly misunderstood by many, and has been rendered practically useless as a result of neglectful translating, and therefore has been avoided by many people because of the internal spiritual turmoil and emotional discomfort engendered by their inability to accurately comprehend the truths contained within it whenever they venture to read it. Everywhere that the present tense is found, words such as: “ever,” “always,” “constantly,” “continuously,” “continually,” “habitually,” “as a way of life,” or even a combination of such words, are herein utilized in order to bring out the indicated contrasts between the lost and the saved — and the true and the false, since John does not deal with any in-between areas at all in this formulary. This is a different approach from the common representations of the present tense verb typically rendered, “is running,” “are running,” or the present tense participle, “running.”

Many as a result of poor translating believe themselves to be lost or unsaved because it would seem to say in the text as commonly rendered that if they sin (one time) they have never seen or known God (chapter 3, verse 6, and chapter 5, verse 18), or are of the devil (chapter 3, verse 8), or are not born again (chapter 3, verse 9). Many think that believing on the Lord Jesus Christ is merely a mental assent to the facts that he was, together with all of the details of what he has done historically, when in reality it is not this at all, but a present, continuous, confident, linear faithing/trusting/relying evident throughout the length of one’s life — a “perseverance of the saint” if you will. Thus believing on the Lord Jesus Christ is not merely a one time catch-all event that can be left behind one’s self as a thing “accomplished.” Many also think that regularly confessing their sins is required to maintain a certain fellowship adjustment with God that supposedly gets broken when they sin. It is not that at all. All of our sins were future when Jesus paid for them decisively on the cross — one for all, once for all time. Jesus cannot die all over again for all of your “new sins,” and there are no after-conversion “un-forgiven sins” in the event a believer dies without confessing them. You are either totally forgiven and saved — or not. Again, John deals with black and white issues — no grey areas. In chapter 1 verse 9 the word commonly and improperly translated “sins” is in the singular, and therefore should be translated “sinfulness,” and it is the admission of such a personal state that reveals the truthfulness of any person’s conversion experience. It is not a matter of a daily check list to mark off in order to maintain the so-called “fellowship adjustment.” They also think that loving one another is working up a nebulous emotion based upon merit, attractiveness or appeal, when in reality it is not this at all, but a self-sacrificial loving-care based upon the divine integrity wrought in the believer’s soul. “Believe” is not a mental assent to the facts, but a faithing — to create a new word to use — based upon credible facts and evidences. (both “believe” and “love” are represented in chapter 3, verse 23 by an ‘absolute meaning’ translation.) “Believe” as translated in that passage should be understood this way in most instances, and so should the word “love.” The true meaning of “love” is also rendered in chapter 2, verse 10, and applies to all such instances of the word “love” occurring in this formulary. This also explains how we can love our enemies even though we do not like them.

Because of the failure of all translators to clarify the anarthrous construction of the word “love” (chapter 4, verse 8), many also think that God is in totality a sentimental emotion (— love is not God, so conversely, God is not love —) devoid of any characteristics of holiness, righteousness or justice — failing to realize that God cannot compromise his essence in dealing with man — thus the necessity of the cross to satisfy the demands of his infinitely violated holiness and righteousness, chapter 4, verse 10. They also fail to realize that love is only one of God’s many characteristics, and that a sloppy sentimentality based upon a comfy, cushy, feel good, nebulous emotion based upon appeal or attractiveness is not this kind of love at all (chapter 4, verse 8). The same can be said of the word “light” (chapter 1, verse 5), light is not God, and therefore conversely, God is not light. God is a lover. God is an enlightener. Anarthrous constructions are discussed in the section: “A Satisfactorily Revealing Functionally Literal Translation” .

Many also think that the mere verbalization of the mantra, “Jesus is Lord” makes them a Christian (chapter 4, verse 15 and Romans 10:9-10 and 1st Corinthians 12:3), whereas in the historical context in which it was written, the saying of such a confession was actually the expression of a completed inward reality made with courage and conviction; because by saying that Jesus is Lord at that time in public, when everyone else was saying “Caesar is Lord,” one was putting his life on the line for his faith.

Many also think that the spirits of chapter 4, verses 1-6 are literal spirits, rather than the manner in which the false prophets, teachers and antichrists these words represent by context, come forth. They also conclude that if they are failing to keep God’s commandments (chapter 2, verse 4, i.e. the Mosaic Law and its 613 precepts) they are lost or not saved. They also think that if they are appreciating nature — the creation of God — and the man-made systems and infrastructures we are able to take advantage of and enjoy, that they are loving the world, and that they do not have the love of God within them (chapter 2, verses 15-17, i.e. that they are idolaters with divided loyalties, not wholly loving God, cf. 5:21).

Some also mistakenly assume, and therefore think, that they have no need of pastor-teachers (chapter 2,verse 27), and as a result they make themselves self-taught authorities in and of themselves, negating in their minds the gifted ministries of the church to which they are to submit and make themselves accountable.

Some also mistakenly assume that if they are not consistently righteous (i.e. perfect) then they are not truly born again from above as a child of God, because, as 1st John has been translated, one sin ostensibly disqualifies (chapter 2, verse 29). When properly translated and understood, this is quite a liberating formulary, enabling believers to discern between the true and the false relationship with God, the true and the false brother/sister, the true and the false religious leader, and the true and false of self-deception.

Many also believe that chapter 3 verse 22 is a blank check for asking of God whatever they can dream up, if in their minds, their keeping of the commandments and their humanly motivated works are good enough — failing to realize that this verse is tied to chapter 5, verses 14 and 15, which limit asking to God’s will, and is tied to helping brethren in the manner following it in the immediate context. If the believer/faither is in willing compliance with the clearly revealed will of God for them — meaning the will of the God of the New Testament — which will is above all things as follows: 1. being truly saved (born again) 2. being continually Spirit-filled (Spirit-controlled) 3. being always sanctified (holy) 4. being habitually submissive (to God and one another) 5. suffering for His Name’s sake (when required) 6. being continually thankful (for everything) 7. being in continual communion with Him (reading the word, praying and obeying Him) — then you will be truly delighting in the Lord, and the requests of your heart will truly be in conformity with His will; for your own will, will then be His will, and you will then receive what you ask for, realizing at the same time that, in His sovereignty, we do not demand of Him, and we do not always know His specific will in all areas, and that a “yes,” “no,” “maybe,” or “later” are acceptable as received answers to our requests, and that our requests have been heard.

One of the hardest to understand places in the Bible is 1st John 5:6-8 because of its symbolic language. Verses 7 and 8 did not appear until the 16st century in the text of Erasmus. Most expositors assume that the water and blood of verse 6a refers to Jesus coming by means of baptism and crucifixion. This is not the case. These things followed his coming, but were not part of it. Immediately below, following this paragraph, find the linguistic gymnastics required for proper understanding of this passage of scripture. Rather than disrupt the flow of the text with copious exegetical commentary and scriptural references pointing to the proper grammatical/linguistic/metaphorical interpretation yielding resultant correct understanding (the ultimate reason for, and purpose of, this work), it was thought better to place it here for the reader’s studious perusal.

Verse 6a utilizes genitives (“of water” and “of blood“) which are intended to be metaphorically descriptive of how God became man. Verse 6a: “This is the One (the Son of God) having come by means of/through the intermediate agencies of water [i.e. the Spirit, cf. Matthew 1:20,23 and Luke 1:34-35 indicating/implicating God, through His Spirit, as Jesus’ Father; cf. John 3:5 where “kai” should be translated: “born of water, even of Spirit,” meaning two words describing one and the same means — not two different means; cf. John 4:9-14; 7:37-39 where water is representing the Spirit in both of these references, and also in Titus 3:5] and of blood [i.e. of the human race, cf. Matthew 1:16 “of whom was born Jesus.” “Whom” is a feminine singular pronoun meaning that only Mary was his human parent, and not Joseph; cf. John 1:11-14 with reference to the temporal use of the word “blood” by John in verse 12 as the material of conception representing natural descent or lineage: thus, in the same vein we see the Word “having come,” verse 11, from Mary’s lineage (Luke 3:23-31), and therefore we have in verse 14: “the Word made himself flesh (3rd person singular 2nd aorist middle indicative), and dwelt in a temporal abode/body ( 3rd person singular 1st aorist active indicative ) among us;” cf. also John 3:6 which somewhat applies in principle: “that which is born of flesh is flesh, that which is born of Spirit is spirit.” God begets God, and man begets man.]

Verse 6b utilizes datives (“the water” and “the blood“) which reveal relational or referential personal interest. Verse 6b: “…Jesus Christ, (having come) not by/in the water (the Spirit) only, but by/in the water (the Spirit) and the blood (the natural physical body).” [i.e. Jesus Christ was not just derived from the Spirit of God alone, and not just derived from man alone, but he was fully out of the Spirit and fully out of man — thus being both God and man at the same time because he came in the Spirit and in the flesh (John 1:1-3, 14; Philippians 2:5-7; 1st Timothy 3:16)]. This verse in its two parts refutes the errors of the antichrists mentioned early on in 2:19 and 4:1-6, who claimed special theosophical insights thus amalgamating their Gnosticism with Christianity. Other false teachings were growing in John’s time as well. One was the Platonic idea that all flesh was evil, and therefore Christ could not possibly have come in a body. Another emerging idea was that Christ was merely a spirit and only seemed to have a mortal body; therefore he only ostensibly suffered and died on a cross because he was not really there.

Verses 6c, 7 and 8: verse 6c And the Spirit is the One continually testifying/providing evidence/bearing testimony; for the Spirit is the Truth.” [cf. 2nd John 1-3; John 14:6-7, 15-18; 16:7-11] Verse 7: As concerning that, those (now, after the fact of the incarnation) continually testifying/providing evidence/bearing testimony are three:” Verse 8: the Spirit (the Truth) [the testimony of the Truth convicting mankind (John 16:7-11); and the Truth testifying as the Word/word of God (John 14:6-7, 9-11, 15-18; 17:8, 14, 17)], and the water (believer’s baptism) [i.e. a literal public baptism being every believer’s initial outward public testimony regarding his inward regeneration (Matthew 28:19; Acts 2:37-39 “be baptized…into the Name of Jesus Christ because of the remission of sins”) realized through immersion into Christ by faith which is a metaphorical baptism (Romans 6:3-5; 1st Peter 3:21)], and the blood (of Christ) [i.e. that blood which was shed on the cross for us all (Romans 3:21-26), and fully appropriated by believers in absolute commitment (John 6:53-57), and thus testified to by each observance of communion, (1st Corinthians 11:23-26)]; and those three are for the purpose of/in accord with/for the same (intent/purpose/testimony).”

All of the above problems resulting from poor translating, and the erroneous and mistaken assumptions many people have made as a result of them, are confronted and remedied in this translation by simply translating the grammar of the underlying Greek words properly, and by utilizing as many applicable English words as are needed to accurately convey the intended thoughts. Many Greek words have multiple meanings in our language, and all applicable flavors of each Greek word have been supplied up to a maximum of five renderings with forward-slashes between each. Helping words are provided in parentheses wherever they are implied, but not directly represented.

As with how Romans chapter 8 verses 1 through 14 have been rendered, so also 1st John has been likewise rendered, thus indicating those who have been the true recipients of the true grace of God, and those who have not, through the manifestation, clarification and determination of the object of their affection, allegiance and attention, when one is able to observe and examine their continuing habitual way of life — a tree is known by its fruits. We are by far not perfect — God knows this — and we stumble often through ignorance, neglect and even intentionally on occasion. This is because all persons have an indwelling sin nature. (cf. Romans 6:1-6 and 7:18 “In me dwells a no-good thing.”) It remains within us until our body is put in the ground. When the Holy Spirit comes to indwell a believer, the ruling sin nature is dethroned from his heart, and the believer is then set free to choose which he will obey — the indwelling Spirit, or that indwelling carnal nature which is still lurking around in the premises seeking to take over again — thus the constant inward battle that results (cf. Galatians 5:16-25).

So everybody is capable of intentionally or unintentionally sinning every day in one way or another, either accidentally or on purpose, depending upon which inner voice we choose to obey — simply because we are infinitely fallible human beings — that is why we put erasers on pencils. That is why we must learn and grow in the Faith in order to give the Spirit some truth in our hearts to work with. We are not sinners because we sin: we sin because we are sinners. We are so — not because of what we do, but because of what we are. But as true believers, we will not constantly be practicing sin as a habitual way of life, because the indwelling Spirit will not allow such a situation. The back-sliding believer will go off on a binge of chain-sinning for a while, gravitating back into the old ways of his particular sin-nature trend, be it ascetic self-righteousness or indulgent lasciviousness. The Spirit meanwhile convicts him with a consciousness of sin and if he does not repent, then divine discipline will follow, or even the sinning to death if he refuses correction, for we bear God’s Name — his reputation is at stake. Those regularly sinning with impunity over a prolonged period of time are not saved at all.

The transformation of the believer is a work in progress. In Christ we are perfect and sanctified in position, and inwardly desire to conform to the will of God. Practical sanctification, however, takes a lifetime. Like a baby falls at least 300 times while learning to walk, so also the growing believer will stumble many times in the process of growth, but there will also be a consistently discernable difference developing in his life over time towards integrity. Practical sanctification (Romans chapters 6 and 7) takes time to catch up with our positional sanctification. We are perfect in the eyes of God through Christ because his righteousness is immediately and fully imputed to us; but practically, perfection in practice ultimately comes over a lifetime until the time comes that we arrive into His presence. God the Holy Spirit can indwell our sin-ridden bodies only because the justice of God for all sin has been satisfied for the one believing, through the death, burial and resurrection of Christ for all time — for all sinspast, present and future. Again, all of your sins were future when Christ died for you. Therefore, in gratitude, we respond to God’s love in obedience by desiring to be all that we can be for him in Christ — obedience to the revealed will of God.

A lost person does not have this kind of motivation within him. This divine type/kind of improvement does not happen in a lost person, though to the untrained eye, some may seem righteous because they may tend to be an ascetic, self-controlled, caring, philanthropic, self-righteous, religious person — good in their own eyes — generous, reformed, humanitarian and compassionate in the eyes of the world — but nonetheless, unsaved — lost in the eyes of God, because they do not accept his prescription for their sins — Jesus Christ alone — and therefore God’s justice is not satisfied in their case. 1st John helps us to make these distinctions, and it squares with Matthew 25: 31-46 where the “sheep” and the “goats” are distinguished from one another by the outward works of an evident, fearless, unfeigned, consistent inner loving-care towards other fellow believers, which is the outward expression of the inward reality of a genuine transformation of the heart — they are truly born-again from above by God’s Spirit. Hell is forever for the unbeliever and those who believe in a god of their own making, because the guilt for unpaid/uncovered sin lasts forever, and unrepentant evil can’t be allowed to run free for ever in the universe — it must be contained. By creative right God owns all, and thus all are accountable, whether they want to believe it or not, or admit it or not. A person’s perception of reality to him is his reality, whether it squares with the evident facts or not, or squares with true reality or not. That does not change the facts from what they really are, or the reality from what it actually is.

1st John

1st John was unintentionally shuffled and copied twice prior to solidification in its present form 1900 years ago.

1. 1st John 1:1-2:2

2. 1st John 2:12-13

3. 1st John 2:3-11

4. 1st John 4:20-5:3

5. 1st John 2:18-4:19

6. 1st John 2:15-17

7. 1st John 5:4-12

8. 1st John 2:14

9. 1st John 5:13-21.

1:1-10. 1 He was from of old/eternity: That we have heard; That we have seen with our eyes; That we ourselves experienced/checked-out, and our hands felt/handled/touched (i.e. empirical examination) of the Word of Life — 2 and that Life was brought to light/clearly revealed/manifested, and we have seen, and we are bearing witness/testimony, and we are reporting/announcing/declaring to you all that Life Eternal which was with/beside/from the Father, and was clearly revealed/manifested/laid bare to us. 3 That we have seen and have heard (as witnesses) we are reporting/announcing/declaring to you all in order that/so that you all also may have a partnership/fellowship with us; and, in fact, our fellowship/partnership (is) with the Father, and with his Son, Jesus Christ; 4 and we are writing this to you all in order that/so that our joy can be/exist, having been fully set forth.

5 And this is the message which we have heard from him and we are reporting/declaring/announcing to you all: that God is an enlightener, and darkness (ignorance/error/evil) is never in him. 6 If we ever do claim that we are having fellowship with him, yet should we habitually and continually maintain a walk in allegiance with the darkness, we keep deceiving ourselves, and we are not performing/practicing/doing the truth. 7 But if we should habitually and continually maintain a walk in allegiance with the light, as he himself is continually in allegiance with the light, we are having fellowship/a partnership One with another, and the blood of Jesus Christ his Son is continually cleansing/expiating/purifying us of/from all sin. 8 If we ever do claim that we are not affected by/subject to sin, we are misleading ourselves, and the truth is not continuing in us. 9 If we can keep on confessing/admitting/acknowledging our sinfulness, he is certainly faithful and equitably righteous so that he can forgive (us) for our sinfulness, and he can cleanse us of/from every iniquity. 10 If we claim that we have never sinned, we are making him out to be a liar, and his Word/word is not in us.

2:1-2. 1 My dear children, I am writing this to you all in order that/so that you might not sin. However, if one does sin we are furnished with a mediating advocate/intercessor facing the Father — equitably righteous Jesus Christ — 2 and he himself is an expiatory satisfaction of/for our sinful offenses: and not of/for ours only, but also of/for (those of) the entire world.

2:12-13. 12 I am writing to you all, dear children, because sins have been remitted/pardoned/forgiven for you all through his Name.

13 I am writing to you all, fathers, because you have experientially known/perceptively understood the One from of old/eternity.

I am writing to you all, young men, because you have overcome the evil one.

I am writing to you all, dear babes, because you have experientially known/perceptively understood the Father.

2:3-11. 3 And by means of this we are discerning/ascertaining by examination/assured that we have experientially known/perceptively understood him: if we are adhering to/heeding/keeping his directives. 4 The one saying, “I have known/understood him” yet not adhering to/heeding/keeping his directives is a liar, and the truth is not in this (one). 5 But whosoever should continually adhere to/heed/keep his word (through obedience), in this (one) the love of God has been accomplished/fulfilled/fully developed. By means of this we are assured/ascertaining by examination/discerning that we are continually with/in him: 6 the one claiming to continually be/abide/dwell with/in him is obligating himself to so continually walk in the manner that he walked.

7 Brothers, I am not writing to you all a novel/new directive, but a directive established already which you all were furnished with/subject to from before. The previously established directive is the Word whom you all heard from before. 8 Again/On the other hand, I am writing to you all a new directive which is true in him and in you all; for the darkness is being displaced and the true light is already shining. 9 The one claiming to be with/in the light, yet hating his brother is to date/presently with/in darkness. 10 The one (perceptively, understandingly, intentionally, unconditionally, self-sacrificially, freely and lovingly) seeking the highest good of, and caring for his brother (without any expectation of return, response, reciprocation or recognition) is continually abiding/dwelling/remaining/staying with/in the light, and no scandalous, sinful offense is continuing in him. 11 But the one hating/regarding with ill will his brother is in allegiance with the darkness, and is continually and habitually maintaining a walk in allegiance with the darkness, and he has absolutely no idea he is under its influence (or the alternative translation:) and he absolutely has no idea to what place he is going/headed — because the darkness rendered his eyes blind;

4:20-21. 20 for if one claims, “I love God,” and/yet can continually hate/regard with ill will his brother, he is a liar; for the one not loving his brother whom he has seen, how is he receiving ability to continually love the God whom he has not seen? 21 And we are embracing this directive from him, that the one loving God should continually love his brother also. 5:1-3. 1 Every one trusting that Jesus is the Christ has been born/begotten of God, and every one loving him having born/begotten, also loves him having been born/begotten of him. 2 By means of this we are knowing/understanding/aware that we are loving the offspring of God: whenever we can consistently love God and we can consistently observe/keep his directives. 3 For this is the love of God: that we can consistently observe/keep his directives, and his directives are not oppressively difficult.

2:18-29. 18 Dear babes, it is an extreme hour. In the manner that you all heard that the Antichrist himself comes, even now many have become antichrists. Therefore we are experientially concluding that it is an extreme hour. 19 They proceeded/emanated out of us, but they were not of us; for if they were of us they probably had continued unchanged with us. But (they departed) so that/in order that it would be made clearly evident that they all are not of us. 20 Yet you all are furnished with/affected by/subject to an anointing on account of the Holy One, and you all have discerned all (of them)/every (one of them)/(them) all. 21 I write to you all not because you have not absolutely understood the truth, but because you all absolutely do understand it, and because every lie is not of the truth.

22 Who is the deceiver/maintainer of falsehood but/if not him/the one continually contradicting/renouncing/negating to himself that “Jesus is not the Messiah/Christ?” This is the opposer of Messiah/Christ — him/the one refusing/denying himself the Father and the Son: 23 every one disclaiming/declining/refusing the Son is not even regarding/esteeming/embracing/possessing the Father. 24 Therefore, you all always let that which you all heard from of old permanently remain unchanged in you.

If that which you all heard from of old can consistently remain in you unaltered/unchanged, you all also will remain consistently in the Son and in the Father. 25 And this is the promise which he himself promised to you all: the life eternal. 26 I wrote these (things) to you all on account of the ones/those continually seducing/persistently misleading you. 27 But (concerning) you: the anointing which you all properly/rightfully/successfully received from him is abiding/remaining in you all, and you all are possessing/holding/having no lack/want/neediness, that anyone should (have to) constantly inform/admonish you all; but since that same anointing is informing/admonishing you all about every one (of them)/all (of them), and it is a reliable informant, and it is not an untrustworthy informant, even as it informed you, you all will stay/remain in him.

28 Even now/as matters stand, remain/stay in him in order that/so that whenever he does make (his) appearance, we can continuously have assurance/confidence, and not be inordinately ashamed/confoundedly perplexed by him at His coming. 29 If you all know/understand that he is fair/just/righteous, you all are knowing experientially that everyone habitually and continually practicing honorable, godly, just and fair virtue, generosity and integrity as a way of life has been born/begotten of him.

3:1-24. 1 See what kind of devotion/generosity/loving-concern the Father has granted/assigned/given to us that we can be regarded/named/styled children of God. Because of this the world is not recognizing/acknowledging you all; for it recognized/acknowledged not him. 2 Beloved, we are presently children of God. It hasn’t yet been revealed what we ourselves shall be, but we know absolutely that if he were (to) appear, we ourselves will (then) be like him, for we will see him for ourselves in the way that he always is. 3 And every one continually possessing/holding this confident expectation with a view toward him is always purifying himself morally, inasmuch as he (also) is pure.

4 Every one habitually practicing sin as a way of life is also habitually practicing lawlessness, 5 and you all have surely known that he made an appearance in order that/so that he could take up/bear away/obliterate our sin, and in him is no fault/guilt/sin/error. 6 Every one continually abiding/remaining in him is not habitually practicing sin as a way of life. Every one habitually practicing sin as a way of life has not attained to a genuine personal encounter with him, nor has he applicably, experientially, intimately known/understood/discerned him.

7 Dear children, let no one continue deceiving you. The one habitually practicing virtue/righteousness is always virtuous/righteous in the way (that) he is always virtuous/righteous. 8 The one habitually practicing sin as a way of life is of the devil; for the devil is habitually and continually sinning always. Because of this the Son of God made his appearance in order that/so that he could counter/neutralize/obliterate the effects of the devil. 9 Every one having been born/begotten of God is not habitually practicing sin as a way of life, because his regenerative seed is always abiding/remaining inside for him, even rendering (him) unable to continue habitual sinning because he has been born/begotten of God. 10 By means of this the children of God and the children of the devil are always clearly made known/apparent/conspicuous/manifested/recognized.

Every one not habitually practicing virtue/righteousness is not of God — even the one not caring for/loving his brother. 11 For this is the message which you all heard from of old: that we should continually love/care for one another — 12 not in the manner that Cain was: because of the evil one he even killed his brother. And on account of what killed he him? Because his works were evil, and those of his brother righteous.

13 Don’t be surprised, my brothers, if the world is always hating you all. 14 We have surely known that we have passed out of (spiritual) death into (spiritual) life because we can continually love/are continually loving the brothers. The one not loving the brother is dwelling/abiding/remaining in (spiritual) death (i.e. temporal and spiritual separation from God). 15 Every one continually hating/regarding with ill will his brother is a murderer (at heart), and you all have certainly known that every practicing murderer does not have life eternal abiding/existing in himself inherently.

16 By means of this we have ascertained/learned through observation/experientially known love: that He laid down His life in place of ours; and we are indebted to be laying down/setting aside the self-life (plural — i.e. our self-lives) for the sake of the brothers. 17 Yet, whoever may be in possession of the necessities of the world, and may be perceiving/noticing/considering/contemplating/coming to a knowledge of his brother affected by need, and can lock up his feelings of compassion off of/on account of him, how is the love of God dwelling consistently within him?

18 My dear children, we should/can not continue loving for a pretence, neither for the service of lips, but in/through/by action and sincerity. 19 And by means of this we are experientially discerning/understanding/knowing/concluding/assuring that we are always of the truth, and in his presence we will quiet/tranquilize/calm our hearts 20 even though our heart may be reprehending; for the God of our hearts is greater, and he is continually ascertaining/knowing/understanding/assuring all.

21 So if our heart can not be reprehending us, beloved, we are continually retaining unfettered confidence/communicative openness with/toward God, and whatsoever we may be asking/desiring of him, we are receiving from him (cf. 5:14-15), because we are habitually keeping/heeding/obeying his directives, and we are always practicing/doing things deemed proper/pleasing/acceptable in his sight. 23 And this is his directive: that we should (personally) commit to the Name of his Son Jesus Christ (which is the outward demonstrative action expressive of the genuine inward reality of absolute belief/faith/confidence/trust/reliance in Christ, through which the full achievement of de-secularization is realized), and we should (perceptively, understandingly, intentionally, unconditionally, self-sacrificially, freely and lovingly) seek the highest good of, and care for one another (without any expectation of return, response, reciprocation or recognition, passing over their human frailty, faultiness and ineptitudes with acceptance), according as he assigned/gave direction.

24 Now the one habitually and continually heeding/keeping/obeying his directives is dwelling/abiding/remaining/persevering in him, and he (God likewise is dwelling/abiding/remaining) in him. And by means of this we are experientially knowing/concluding/assuring that he is dwelling/abiding/remaining within us: because of the Spirit whom he gave to us.

4:1-19. 1 Beloved, do not give credence to every spirit (i.e. professed possessor of a spiritual communication), but examine/test/prove/scrutinize the spirits (to discover) whether they are consistently godly/of God; for many false prophets/gurus/false speakers (claiming divine inspiration) have gone out/forth into the world. 2 By means of this the Spirit/spirit of God is being discerned/known/identified: every spirit (i.e. professed possessor of a spiritual communication) who is consistently speaking in accordance with/adopting the same terms of language as/avouching Jesus Christ having come in flesh/a body/a material mode is of God; 3 and every spirit (i.e. professed possessor of a spiritual communication) who is not consistently speaking in accordance with/adopting the same terms of language as/avouching Jesus Christ having come in flesh/a body/a material mode is not of God: even this is the (manifestation) of the Antichrist which you all have heard is itself coming, and now is already, into/through to the world.

4 You all are of God, dear children, and have overcome them; for the One within you is greater than the one in/into the world. 5 They are always of the world: for this reason they are always talking of/preaching out of the world, and the world is always hearing/heeding/obeying them. 6 We are always of God. The one knowing God experientially is persistently hearing/heeding/obeying us. He who is not persistently hearing/heeding/obeying us is not of God. Out of this (method) we are ascertaining by examination/knowing by application/discerning by observation the (genuine) spirit (who is) of the truth, and the (fraudulent) spirit (who is) of the error/deception/seduction.

7 Beloved, we are continually loving one another because love is of God, and every one continually loving has been born/begotten of God, and is always experientially knowing/relationally understanding God. 8 The one not loving never perceived/discerned/knew/understood/acknowledged God, for God is an understanding, devoted, generous, interested, concerned and caring lover. 9 By means of this the seeking, perceptive, understanding, intentional, unconditional, freely-given, self-sacrificial loving-care and concern of God for us was manifested/displayed: that God has sent forth his only born/begotten Son into the world for action, in order that/so that we can live by means of him. 10 For this is that love: not that we have loved (sought the highest good of) God, but that he loved us (sought our highest good), and sent forth his Son — an expiatory satisfaction for our sins. 11 Beloved, if God so loved us in this way, also/even we are owing/ought to be self-sacrificially loving, and caring for, and seeking the highest good of, one another. 12 Not one (natural human being) has ever yet witnessed God (in his fullness) for himself: (yet) if we are continually loving one another, God is existing/surviving/remaining/continuing in us, and that love of his is being completely executed/perfectly demonstrated/fully exemplified by/through/in us (for others to see).

13 By means of this we are always experientially knowing/ascertaining/discerning/concluding that we are continually dwelling/abiding/remaining in him, and he in us: because of his Spirit he has given to us. 14 For we have witnessed for ourselves and we are constantly testifying/declaring that the Father has sent forth the Son — Savior/Deliverer of the world. 15 Whosoever is continually speaking in accordance with/adopting the same terms of language as/avouching that Jesus is the Son of God, God is dwelling/residing/remaining within/inside/in him, and he in God. 16 And we have experientially known and have given credence to the love (i.e. made it believable) which God is holding/keeping in us. God is a lover, and the one continually abiding/staying/remaining in/within that love is always dwelling/abiding/remaining in God, and God is always dwelling/residing/remaining in him.

17 By means of this, love has been fully developed/perfected/executed/consummated in our midst in order that/so that we can have/hold/possess confident assurance before all in/unto the day of judgment; for according as he always is, so also are we in/unto/with regard to this world. 18 No fear is in love, for the fully developed/accomplished/completed/matured love is continually pushing fear away/out/off; for fear is always regarding torment/unsettling disquietude. 19 We are always loving him, because he first loved us.

2:15-17. 15 You all should not be highly regarding the world (i.e. the structured, systemically carnal, humanistic establishment) with affectionate love, nor things in the world (i.e. covetousness being tantamount to spiritual adultery and idolatry). If anyone is highly regarding the world with affectionate love, the love of the Father is not in/within him. 16 For all that in the world: the longing, lustful, covetous, passionate desire of the flesh, and the longing, lustful, covetous, passionate desire of the eyes, and the arrogant, ostentatious, vain-glorious pride of the ego, is not of the Father, but is of the world; 17 and the world (i.e. the structured, systemically carnal, humanistic establishment) and its longing, lustful, covetous, passionate desire is in the process of being displaced/passing away, but the one habitually practicing/continually doing the will of God as a way of life is perpetually existing/enduring/continuing/remaining always/forever/for eternity,

5:4-12. 4 for/because every thing having been brought about/secured/effectuated/carried through of/by God is overcoming the world. And this is the victory having (i.e. that has) overcome the world: the faith of you all. 5 Who is the one overcoming the world if not/but the one continually and confidently believing/trusting/faithing that Jesus is the Son of God?

6 This is the One having come by means of/through the intermediate agencies of water (i.e. Spirit) and of blood (i.e. Mary), Jesus Christ, (having come) not in the water (i.e. Spirit) only, but in the water (i.e. Spirit) and the blood (i.e. Mary). And the Spirit is the One continually testifying/providing evidence/bearing testimony; for the Spirit is the Truth. [As concerning that, those (now) continually testifying/providing evidence/bearing testimony are three: 8 the Spirit (i.e. the Truth) and the water (i.e. the ordinance of believer’s baptism), and the blood (i.e. the blood of Christ through the ordinance of communion); and those three are for the purpose of/in accord with/for the same (intent, purpose or testimony).] 9 If we are receiving/accepting the testimony of persons, the testimony of God is greater, for this is the testimony of God which he has testified about/declared concerning his Son. 10 The one faithing into the Son of God is holding/keeping/retaining that testimony within himself; the one not faithing toward God has made him out to be a liar because he has not faithed into that testimony which God has testified about/declared concerning his Son. 11 And this is that testimony: that God gave to us life eternal, and this life is in his Son. 12 The one possessing the Son, is possessing that life; the one not possessing the Son of God, is not possessing that life.

2:14. 14 I wrote to you all, fathers, because you all have experientially known/perceptively understood the One from of old/eternity.

I wrote to you all, young men, because you all are (spiritually) empowered/strong/robust, and the Word/word of God is dwelling/residing/abiding/remaining in you all, and you all have overcome the evil one.

5:13-21. 13 I wrote these to you all — those continually faithing into the Name of the Son of God — in order that/so that you all might/may/can know experientially/understand perceptively that you all are already possessing life eternal, and that you all might/may/can continue believing/faithing/trusting confidently into the Name of the Son of God.

14 And this is the confident assurance which we are habitually possessing toward him: that if we should ask for ourselves anything according to his intention/will/design, he is always hearing/listening to us. 15 And whether we have fully understood that he is always hearing/listening to us, whatever we might persistently ask for ourselves, we have fully understood that we are getting those requests which we have asked from him (cf. 3:21). 16 If anyone should happen to notice his brother sinning a sin not unto death, he shall ask, and he will grant/allow life to him — for those sinning not unto death. Is a sin unto death? I am not saying that he should ask on account of that. 17 Every wrong is a sin, yet/but it is not always unto death.

18 We know absolutely that every one having been born/begotten of God is not habitually and continually sinning, but the one having been born/begotten of God is watching over/guarding himself, and the evil one does not always get the best of him.

19 We know absolutely that we are of God, and the whole world is resting/involving itself in/with the evil one.

20 We know absolutely that the Son of God is come and has given to us comprehensive insight in order that/so that we can discern/ascertain/know the Genuine, and (that) we are in the True One — in his Son, Jesus Christ. This is the true God and the life eternal.

21 Dear children, you all keep/guard/protect yourselves on account of idols (i.e. things that compete with God in your life).

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