Book of 1 John Chapter 4 Vs. 21

 God Is Love

1 John 4:21 "And this commandment have we from him, That he who loveth God love his brother also."

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

this...

ταύτῃ

taútē; dat, gen. taútēs, acc. taútēn, fem. sing. forms of hoútos, this one.

commandment...

ἔντολή

entolḗ; gen. entolḗs, fem. noun from entéllomai, to charge, command. Commandment, whether of God or man.

(I) Charge, commission, direction (John 10:18; 12:49-50; Acts 17:15; Col. 4:10; Heb. 7:5; Sept.: 2Kgs. 18:36; 2Chr. 8:15). With the meaning of a public charge or edict from magistrates (John 11:57; Sept.: 2Chr. 35:16).

(II) In the sense of precept, commandment, law as spoken of:

(A) The traditions of the rabbis (Tit. 1:14).

(B) The precepts and teachings of Jesus (John 13:34; 15:12; 1Cor. 14:37; 1Jn. 2:8).

(C) The precepts and commandments of God in general (1Cor. 7:19; 1Jn. 3:22-23; Sept.: Deu. 4:2, 4:40).

(D) The precepts of the Mosaic Law, in whole or in part (Mat. 5:19; 19:17; 22:36, 22:38, 22:40; Mark 10:5, 10:19; Rom. 7:8-13).

(E) Generally and collectively, hēentolḗ or hē entolḗ Theoú, the commandment of God, used either for the Mosaic Law (Mat. 15:3, 15:6; Mark 7:8-9; Luke 23:56; Sept.: 2Kgs. 21:8; 2Chr. 12:1) or for the precepts given to Christians, Christian doctrines and duties (1Tim. 6:14; 2Pet. 2:21; 3:2).

Syn.: prostássō, to charge. Entolḗ is the most common of the words meaning commandment, stressing the authority of the one commanding, while éntalma, a religious commandment, stresses the thing commanded. Other syn.: diátagma, edict, decree; diatagḗ, ordinance, disposition; epitagḗ, commanding authority, order, command; paraggelía, charge.

have...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

(II) Generally and most frequently, to have, to possess externally.

(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark. 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor. 11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Tim. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9; 17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).

we from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of. Specific indications are as follows:

(I) Of place implying:

(A) Motion, i.e., from, away from. (1) After words, indicating departure from a place or person (Mat. 8:34; 13:1; 20:29; 24:1; Mark 16:8; Luke 4:1; 9:33; 24:31, 24:51; Acts 1:4; 12:19; 13:13-14; 15:38); metaphorically (Mark 1:42; Acts 19:12; 21:21; Rom. 16:17; 1Tim. 6:5, 6:10; Jas. 5:19; Rev. 18:14). After words indicating any kind of motion, meaning away from a place or person (Mat. 5:29; 26:39; 28:2; Mark 7:33; 14:36; Luke 9:5; John 18:28); metaphorically (Acts 8:22; 2Th. 2:2; Heb. 6:1; 1Jn. 3:17). With the idea of down as from a mountain (Mat. 8:1; Luke 9:37; Acts 9:18; 13:29). (2) Indicating the place where something comes from or sets off from (Acts 12:20; 15:33; 28:21; 1Th. 3:6). Corresponding to méchri, till, until, up to a certain point (Rom. 15:19); to héōs, until (Mat. 1:17). Put after verbs of coming, following, setting off (Mat. 2:1; 3:16 where anébē; apó toú húdatos, water, would be better translated "went up . . . away from the water" (a.t.) than "went up . . . out of the water"; Mat. 4:25; 8:11; Mark 1:9; 6:33; Luke 12:54; Acts 13:31; Rom. 1:18). With elthṓn, the aor. part. of érchomai, to come, implied (Mark 7:4; Luke 22:43). Prefixed to an adv. meaning the same, such as ánōthen, from above apó ánōthen (Mat. 27:51). Indicating order or succession, árchomai, I begin, apó followed by the gen. meaning to begin from (Mat. 20:8; Luke 23:5; John 8:9; Acts 8:35). With arxámenos, the aor. part. of árchomai, having begun, implied (Acts 17:2; 28:23). In Mat. 2:16, "from two years old and under," or downwards; Mat. 23:34.

him,...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John. 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

That...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

(A) With the subjunctive: (1) Preceded by the pres. or an aor. of any mood except the indic., or by the perf. in a pres. sense (John 6:38). Here the subjunctive marks that which is supposed will really take place. "I have come from heaven and I am here to do" (a.t.), with the meaning I am now doing not My will but the will of the One who sent Me. In Mat. 9:6, "To the end that ye may know" (a.t. [cf. Mark 2:10; Luke 5:24]). See Mat. 18:16; 19:16; Luke 8:10; 12:36; John 1:7; 5:34; 6:38; 11:4; 17:21; Acts 16:30; Rom. 1:11; 1Cor. 9:12; 2Cor. 4:7, 4:10-11; Gal. 6:13; Jas. 4:3. With the neg. mḗ in Luke 8:12; John 7:23; Rom. 11:25, meaning lest. (2) Preceded by the imper., the subjunctive (cf. A, 1 above), e.g., after the pres. imper., Luke 21:36, "watch . . . and pray . . . that ye may be accounted worthy." Also John 7:3; 1Cor. 7:5; Eph. 4:28; 6:3; 1Tim. 5:7; with the neg. mḗ (Mat. 7:1, "Judge not, that ye be not judged"; Mat. 17:27; John 4:15; 5:14; Heb. 12:13); after an imper. aor. (Mat. 14:15, "dismiss the crowds that they may go into the village and buy"; Mark 15:32; Luke 16:9; 1Cor. 3:18; Eph. 6:13); after an exhortation, e.g., ágōmen, "Let us go" (Mark 1:38; Luke 20:14; Rom. 3:8); after an imper. implied (Mat. 26:5; John 1:22, 1Pet. 4:11; Sept.: Jos. 4:6). (3) Preceded by the fut., the subjunctive (cf. A, 1 above): Luke 16:4, "I am resolved what to do, that . . . they may receive me"; 1Cor. 16:6; 2Cor. 12:9; Eph. 6:21; 2Th. 2:12. Interrogative (Mat. 19:16; John 6:5); with the neg. mḗ (Luke 18:5). (4) Preceded by a past tense, the subjunctive strictly stands instead of the opt. and marks an action which, in itself or in its consequences, is still continued or which the speaker regards as certain. (a) Generally as in Mark 3:14, "and he ordained twelve, that hína they should be with him," meaning that He knew for sure, not simply hoped or wished, that they were going to be with Him; Luke 1:3-4, "It seemed good to me also . . . to write unto thee in order. . . . That hína thou mightest know epignṓs, the subjunctive aor. of epiginṓskō, to know fully." See Mat. 12:10; John 1:31; 3:16-17; 8:6; Acts 27:42; Rom. 1:13; 1Cor. 1:27-28; 2Cor. 2:4; Gal. 1:16; 2:4-5; Heb. 2:14, 2:17. With the neg. mḗ (1Cor. 12:25; Eph. 2:9; Heb. 11:28); elliptically (John 1:8, with the verb "was sent" [a.t.] implied; John 9:3 where the phrase "this was done" [a.t.] is understood before hína). (b) In simple narrations where the subjunctive is used (Mat. 27:26, "He delivered him [Jesus] to be crucified hína staurōthḗ "; Mark 6:41; 9:18, 9:22; 10:13; Luke 19:4, 19:15; John 1:19); with the neg. mḗ (John 18:28; 19:31).

he who loveth...

ἀγαπάω

agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma).

(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).

(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).

(III) To love, i.e., to regard with favor, goodwill, benevolence (Mark 10:21; Luke 7:5; John 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mat. 5:43; 19:19; 22:39; Luke 6:32). The fut. imper., agapḗseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mat. 5:43-44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2Cor. 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).

Deriv.: agápē, love; agapētós, beloved, dear.

Syn.: philéō, to befriend, love.

Ant.: miséō, to hate.

God...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

In two passages, Theós is used to distinguish the one true God from all other beings. In 1Cor. 8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal. 4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.

Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat. 22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in John 1:1, "And the Word had been [ḗn, imperf. act. of eimí] toward [prós] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (John 1:18).

Deriv.: átheos, without God; theá, goddess; theíos, divine; theiótēs, divinity, referring to the power of God but not to His essential character and nature; theodídaktos, taught of God; theomáchos, one who fights against God; theópneustos, inspired of God; theosebḗs, reverent of God; theostugḗs, hater of God; theótēs, divinity, referring to the essence and nature of God; philótheos, fond of God, lover or friend of God.

Syn.: ho ṓn (ho, the; ṓn, to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn, to be; kaí, and; erchómenos, pres. part. of érchomai, to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos, the Highest, the supreme One; kúrios, lord, master, supreme in authority; epouránios, one above the sky, celestial; ouránios, heavenly, followed by patḗr, father; dēmiourgós, literally a worker for the people, creator, maker; ktístēs, God, the author of all things, creator; poiētḗs, doer, creator; pantokrátōr, omnipotent, almighty.

love... see he who loveth above.

his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.

brother...

ἀδελφός

adelphós; gen. adelphoú, fem. adelphḗ, masc. noun from the collative a (G1), denoting unity, and delphús (n.f.), a womb. A brother. Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mat. 1:2; Luke 3:1, 3:19; 6:14); members of the same tribe, countrymen, and so forth (Acts 3:22; 7:23; Rom. 9:3). One of the same nature, a fellow man was regarded as a brother (Mat. 5:22-24, 5:47). Adelphós also came to designate a fellowship of love equivalent to or bringing with it a community of life (Mat. 12:50; Mark 3:35; 10:29-30; Acts 12:17). In this manner Jesus speaks of His brethren (Mat. 25:40; 28:10; John 20:17; Rom. 8:29; Heb. 2:11, 2:17). The members of the same Christian community are called brothers (John 21:23; Acts 9:30; Rom. 16:14; 1Cor. 7:12).

The Hebr. word ’āch encompassed more distant relatives (Gen. 14:16; 29:12, 29:15); therefore, some argue that this ought to be taken into consideration where brothers and sisters of the Lord Jesus are referred to (Mat. 12:46-47; 13:55; Mark 3:31-32; 6:3; Luke 8:19-20; John 2:12; Acts 1:14). However, the only passage where the brothers of Jesus are not conjoined with His mother is John 7:3, 7:5, 7:10. The conjoined mention of the mother of Jesus appears to imply that children of the same mother are meant.

Deriv.: adelphótēs, brotherhood; philádelphos, one who loves his brother; pseudádelphos, false brother.

Syn.: súntrophos, companion; suggenḗs, relative.

Ant.: xénos, stranger; pareísaktos, one who was smuggled in; parepídēmos alien, foreigner.

also... see And above.