Overcoming the World
By this we... Loving God and keeping His commandments are proof that we love the brethren (1Jn. 5:1-3; 2:9-11; 3:14-16); and loving the brethren is proof that we love God (1Jn. 5:1-3; 3:17-18; 4:7-21). Look, with me, at some Scriptures that Jesus spoke Himself about this very thing.
John 13:34-35 "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." "By this shall all [men] know that ye are my disciples, if ye have love one to another."
By...
ἐν
en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.
(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.
(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, Mat. 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).
this...
τούτῳ
toútō; dat. sing. (masc. or neut.) of hoútos, this one. To, in, with, or by this person or thing: hereby, herein, him, one, the same, therein, this.
we know...
γινώσκω
ginṓskō; fut. gnṓsomai, 2d aor. égnōn, perf. égnōka, fut. pass. gnōsthḗsonai, aor. pass. egnṓsthēn, perf. pass. égnōsmai. To know, in a beginning or completed sense.
(I) To know, in a beginning sense, that is, to come to know, to gain or receive a knowledge of, where again the perf. implies a completed action and is often to be taken in the pres. sense, to know. In the pass., to become known.
(A) Generally: (1) Followed by the acc. of thing (Mat. 12:7; John 8:32, "you will know the truth" [a.t.]; Luke 12:47; Acts 1:7; 1Cor. 4:19, "And I shall know, not the speech . . . , but the power" [a.t.]; 2Cor. 2:9). With an acc. implied (Mark 6:38; 1Cor. 13:9; Sept.: 1Sam. 20:3; 21:2; 2Sam. 24:2). Followed with ek, from or of and the gen. (Mat. 12:33, to know from or by anything; Luke 6:44; 1Jn. 3:24; 4:6). Followed by en, by means of, and the dat. (John 13:35, to know by means of anything; 1Jn. 3:16, 3:19, 3:24; 4:13; 5:2; Sept.: Gen. 24:14; 42:33). Also with hóthen, whence (1Jn. 2:18). With katá, according to, followed by the acc. ti, what (Luke 1:18; Sept.: Gen. 15:8). (2) With the acc. of person (John 14:7, "If ye had known me"; Luke 24:35; 19:15; Rom. 1:21; 2Cor. 5:16; Gal. 4:9, gnóntes, "since you knew God" [a.t.]; 1Jn. 2:3; 3:1; Sept.: 1Sam. 3:7). Also with an acc. and hóti, that (Mat. 25:24, égnōn se, "I knew you hóti that you are a hard man" [a.t.]; John. 5:42; Sept.: 1Sam. 20:32). (3) With hóti, that, instead of an acc. and inf. (John 6:69, egnṓkamen hóti sú eí ho Christós, "we have known that you are the Christ" [a.t.]; John 7:26; 8:52; 19:4; Jas. 2:20; Sept.: Gen. 8:11; 42:34). (4) Pass., to be known or distinguished (1Cor. 14:7).
that...
ὅτι
hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).
(I) As a demonstrative conj.:
(A) Particularly after a demonstrative pron. as toúto or a similar or implied expression (John 3:19; Rom. 2:3; 2Cor. 5:14; Rev. 2:4, 2:6, implied). En toútō . . . hóti (1Jn. 3:16; 4:9-10, 4:13), in this . . . that; perí toútou . . . hóti (perí, concerning), concerning this . . . that (Mat. 16:7, 16:17, implied; John 16:19).
(B) After an interrogative pron. tís, tí, who, what (John 14:22); tí hóti for tí estí hóti (estí, the 3d person sing. of eimí), what cause is there that (Mark 2:16; Luke 2:49; Acts 5:4, 5:9); with a pron. or subst. (Mark 4:41; Luke 8:25; Heb. 2:6, "what cause is there in man that" [a.t.] quoted from Sept.: Psm. 8:4; 144:3 [cf. Exo. 16:7; Num. 16:11; Job 15:14]); after potapós, what manner of (Mat. 8:27; Luke 7:39).
we love...
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.).
the...
ὁ
ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.
(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."
(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).
(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.
(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).
children...
τέκνον
téknon; gen. téknou, neut. noun from tíktō, to bring forth, bear children. A child, male or female, son or daughter.
(I) Particularly and generally:
(A) Sing., a child (Mat. 10:21; Luke 1:7; Rev. 12:4). Pl., children (Mat. 10:21; Mark 12:19; Luke 7:35; Acts 21:5; Tit. 1:6; 2Jn. 1:4, 1:13; Sept.: Gen. 3:16; 30:1; 33:6-7).
(B) Specifically of a son, sing. (Mat. 21:28; Php. 2:22; Rev. 12:5; Sept.: Gen. 17:16; 22:7; 48:19). Pl., sons (Mat. 21:28; Acts 21:21; Sept.: Est. 9:25).
(II) Pl., tékna, children, in a wider sense meaning descendants, posterity (Mat. 3:9; Luke 1:17; 3:8; Acts 2:39; Rom. 9:7-8; Gal. 4:28, 4:31; Sept.: Exo. 10:2; Jos. 14:9; Psm. 109:13; Jer. 31:17; Zec. 10:7, 10:9). Emphatically it means true children, genuine descendants (John 8:39; 1Pet. 3:6).
(III) Metaphorically of one who is the object of parental love and care, or who yields filial love and reverence toward another.
(A) As a tender term of address, in the voc., equivalent to "my child" or "my son" as from a friend or teacher (Mat. 9:2; Mark 2:5; Luke 16:25; Sept.: 1Sam. 3:6, 3:16).
(B) Generally for a pupil, disciple, the spiritual child of someone (1Tim. 1:18; 2Tim. 1:2; Phm. 1:10). Followed by en kuríō (en, in; kuríō [the dat. of kúrios, the Lord]), in the Lord (1Cor. 4:17); by en pístei, in the faith (1Tim. 1:2); by katá pístin (katá, according to; pístin, faith), according to the faith (Tit. 1:4). In the pl. (1Cor. 4:14; 2Cor. 6:13; 3Jn. 1:4).
(C) Tékna toú Theoú (God), children of God, means those whom God loves and cherishes as a Father. See also patḗr II, A, B; also gennáō, I, A, 2. Also spoken of the Jews (John 11:52 [cf. Sept.: Isa. 30:1; Hos. 11:1]). Generally of the devout worshipers of God, the righteous, saints, Christians (John 1:12; Rom. 8:16-17, 8:21; 9:8; Eph. 5:1; 1Jn. 3:1-2, 3:10; 5:2; Sept.: Pro. 14:27).
(D) Tékna toú diabólou (diabólou, of the devil), children of the devil, meaning his followers, subjects, in contrast to tá tékna toú Theoú, the children of God (1Jn. 3:10 [cf. 2Kgs. 16:7]).
of 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.
when...
ὅταν
hótan; conj. from hóte, when, and án, a prep. denoting a supposition, wish, possibility, or uncertainty. When, with the accessory idea of uncertainty or possibility, meaning whensoever, if ever, in case that, so often as. Construed regularly with the subjunctive, referring to an often repeated or possible action in the pres. or fut. time.
(I) With the subjunctive:
(A) In general propositions, with the pres. subjunctive (Mat. 15:2; Luke 11:21; John 16:21; 2Cor. 13:9). With the aor. (Mat. 5:11; Mark 4:15-16; John 2:10; 1Tim. 5:11; Rev. 9:5), so also in general exhortations with the pres. (Mat. 6:5-6; Mark 11:25; Luke 14:12). With the aor., indicating the fut. with exactness (Luke 14:8; 17:10). In a general comparison with the pres. (Luke 11:36).
(B) In reference to a fut. action or time: with the pres. subjunctive (Mat. 26:29; Mark 13:4; John 7:27; Rev. 10:7; 18:9); with tóte, then, at that time, corresponding (1Th. 5:3). With the aor. subjunctive, indicating the fut. with exactness (Mat. 19:28; Mark 8:38; Luke 13:28; John 5:7; 15:26; Acts 23:35; 1Cor. 16:2-3, 16:5; Rev. 12:4); with tóte corresponding (Mat. 9:15; 24:15; John 8:28). Once with the fut. indic. (Rev. 4:9).
(II) With the imperf. indic., in narrating an actual event (Mark 3:11, meaning whenever, as often as; Rev. 4:9, fut. action).
(III) By implication hótan is used like the Eng. since, while, in assigning a cause, reason. It is equivalent to because, in that, with the subjunctive (John 9:5; Rom. 2:14; 1Cor. 15:27).
Syn.: hóte, when; háma, at the same time; hopóte, when; euthéōs, immediately; hosákis, whenever; tóte, then; poté, when; póte, when?, at what time?
Ant.: oudépō, never before; oudépote, never at any time; mēdépō not yet; mēdépote, never, not even ever.
we love... see above.
God... see above.
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.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).
keep...
τηρέω
tēréō; contracted tērṓ, fut. tērḗsō, from tērós (n.f.), a warden, guard. To keep an eye on, watch, and hence to guard, keep, obey, trans.:
(I) Particularly to watch, observe attentively, keep the eyes fixed upon, with the acc. (Rev. 1:3, keeping for the fulfillment of the prophecy; Rev. 22:7, 22:9; Sept.: Ecc. 11:4; Pro. 23:26). Figuratively, to obey, observe, keep, fulfill a duty, precept, law, custom, or custom meaning to perform watchfully, vigilantly, with the acc. (Mat. 19:17; John 14:15, 14:21; 15:10; 1Tim. 6:14; 1Jn. 2:3-4; 3:22, 3:24; 5:2-3; Rev. 12:17; 14:12); a saying or words (John 8:51-52, 8:55; 14:23-24; 15:20; 17:6; 1Jn. 2:5; Rev. 3:8, 3:10); the law (Acts 15:5, 15:24; Jas. 2:10); tradition (Mark 7:9); the Sabbath (John 9:16). Generally with the acc. expressed (Rev. 2:26, "he that . . . keepeth my works," meaning the works which I have required. See Mat. 23:3; 28:20; Acts 21:25; Rev. 3:3; Sept.: generally, Pro. 3:1, 3:21; 8:34).
(II) To keep, guard a prisoner, with the acc. (Mat. 27:36, 27:54; Acts 12:5-6; 16:23; 24:23; 25:4, 25:21; 1Jn. 5:18, is on his guard). Part. (Mat. 28:4, "the keepers," guards). Of things such as the clothes (Rev. 16:15; Sept.: Song 3:3); of things (Sept.: Song 8:11-12). Figuratively meaning to keep in safety, preserve, maintain, with the acc. of thing (Eph. 4:3; 2Tim. 4:7; Jude 1:6, negatively, deserting their first estate; Sept.: Pro. 16:17). Figuratively, with the acc. and adjuncts: of persons (2Cor. 11:9; 1Tim. 5:22; Jas. 1:27); with an adv. (1Th. 5:23); with the dat. of person (Jude 1:1). Followed by en, in, with the dat. of state (John 17:11-12; Jude 1:21); by ek, from, followed by the gen. (John 17:15; Rev. 3:10); by apó, from, followed by the gen. (Jas. 1:27; Sept.: Pro. 7:5).
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.
commandments...
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.
The completeness of the commandments that Jesus gave to all of us was caught up in the one word, love. He said love God first, and then love your neighbor as yourself. His commandment is love.
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