Book of 1 John Chapter 5 Vs. 4

 Overcoming the World

Verses 4-5: “The world”: Satan's worldwide system of deception and wickedness. Through Christ and His provision of salvation, the believer is a victor, verse 5, over the invisible system of demonic and human evil that Satan operates to capture men's souls for hell. John repeats the reference to overcoming the world 3 times – to press it home.

“Our faith … he that believeth”: Faith in Jesus Christ and dedication of one's life to Him make one an overcomer. John repeats the truth for emphasis.

1 John 5:4 "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith."

For...

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).

whatsoever...

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.

(I) Includes the idea of oneness, a totality or the whole, the same as hólos, the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke 1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns, sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst. with the art. (John 5:22; Rev. 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal. 5:14; 1Tim. 1:16).

is born...

γεννάω

gennáō; contracted gennṓ, fut. gennḗsō, from génos, generation, kind, offspring. To beget as spoken of men; to bear as spoken of women; pass., to be begotten or be born.

(I) In the act. sense:

(A) Spoken of men, to beget (Mat. 1:2-16; Acts 7:8, 7:29; Sept.: Gen. 5:3 ff.). Metaphorically, to generate, to occasion, e.g., strifes (2Tim. 2:23).

(B) Spoken in the Jewish manner of the relation between a teacher and his disciples, to beget in a spiritual sense, to be the spiritual father of someone, that is, the instrument of his conversion to a new spiritual life (1Cor. 4:15; Phm. 1:10).

(C) Spoken of God begetting in a spiritual sense which consists in regenerating, sanctifying, quickening anew, and ennobling the powers of the natural man by imparting to him a new life and a new spirit in Christ (1Jn. 5:1). Hence, Christians are said to be born of God and to be the sons of God (Rom. 8:14; Gal. 3:26; 4:6). Spoken of the relationship between God and the Messiah, called His Son. The designation of this relationship by words with a temporal notion has troubled theologians, who have proffered various explanations. Origen understood this as referring to the Son's relationship within the Trinity and was the first to propose the concept of eternal generation. The Son is said to be eternally begotten by the Father. Others have viewed the language more figuratively and connected it with Christ's role as Messiah. Upon Christ's exaltation to the Father's right hand, God is said to have appointed, declared or officially installed Christ as a king (Acts 13:33; Rom. 1:4; Heb. 1:5; 5:5; Sept.: Psm. 2:6-8 [cf. huiós, son]).

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.

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. John 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).

overcometh...

νικάω

nikáō; contracted nikṓ, fut. nikḗsō, from níkē, victory. To be victorious, prevail (Rom. 3:4 quoted from Sept.: Psm. 51:4 where the Hebr. word means to be pure; Rev. 5:5). Used trans., meaning to overcome, conquer, subdue (Luke 11:22; Rom. 12:21). Spoken of Jesus or His followers as victorious over the world, evil, and all the adversaries of His kingdom with the acc. expressed or implied (1Jn. 5:4-5; Rev. 3:21; 12:11; 17:14). In the perf., for pres. or fut. (John 16:33; 1Jn. 2:13-14; 4:4). As a part., without any qualification, he that overcometh (Rev. 2:7, 2:11, 2:17; 3:5; 21:7). Used in an absolute sense in the nom. (Rev. 2:26; 3:12, 3:21; 15:2). Of the adversaries of Christ's kingdom as temporarily victorious (Rev. 11:7; 13:7).

Deriv.: hupernikáō, to be more than conquerors.

Syn.: thriambeúō, to triumph; kurieúō, to have dominion over; katakurieúō, to completely overcome; hēttáō, to overcome or to cause somebody to be defeated; ischúō, to be powerful; katischúō, to be strong against; kratéō, to control.

Ant.: hēttáomai, to be defeated.

Overcometh... John clearly defines who these overcomers are; they are all who believe that Jesus is God's Son, and all that means. The overcomers are believers – all of them (2:13). The word for “overcomes” or overcomer” comes from a Greek work meaning “to conquer,” “to have victory,” “to have superiority” or “conquering power.” The word reflects a genuine superiority that leads to over-whelming success.

The victory is demonstrable; it involves over throwing an enemy so that the victory is seen by all. Jesus also used this word to describe Himself (John 16:33). Because of believers' union with Christ, they too partake in His victory (Rom. 8:37; 2Cor. 2:14). The word “overcomes” in the original language conveys the idea that the believer has continual victory over the world.

the world:...

κόσμος

kósmos; gen. kósmou, masc. noun probably from koméō (n.f.), to take care of. World, with its primary meaning being order, regular disposition and arrangement.

(I) A decoration, ornament (1Pet. 3:3; Sept.: Exo. 33:4-6; Jer. 4:30).

(II) Order of the universe, the world.

(A) The universe, heavens and earth (Mat. 13:35; 24:21; Luke 11:50; John 17:5, 17:24; Acts 17:24; Rom. 1:20; Heb. 4:3). Metonym for the inhabitants of the universe (1Cor. 4:9). Figuratively and symbolically, a world of something, as an aggregate such as in Jas. 3:6, "a world of iniquity" (cf. Sept.: Pro. 17:6).

(B) The earth, this lower world as the abode of man. (1) The then-known world and particularly the people who lived in it (Mark 16:15; John 16:21, 16:28; 21:25; 1Tim. 3:16; 1Pet. 5:9; 2Pet. 3:6). To come or be sent into the world means to be born, as in John 1:9. To go forth into the world means to appear before men as in John 3:17, 3:19; 6:14; 1Tim. 1:15; Heb. 10:5; 1Jn. 4:1, 4:9; 2Jn. 1:7. Hyperbolically (Mat. 4:8, "all the kingdoms of the world"; see Rom. 1:8). (2) Metonymically, the world meaning the inhabitants of the earth, men, mankind (Mat. 5:14; 13:38; John 1:29; 3:16; Rom. 3:6, 3:19; 1Cor. 4:13; 2Cor. 5:19; Heb. 11:7; 2Pet. 2:5; 1Jn. 2:2). Hyperbolically, the world for the multitude, everybody (John 7:4 "show thyself to the world" means manifest thyself, do not remain in secret; John 12:19); metaphorically, that is openly (John 14:22; 18:20; 2Cor. 1:12). It also stands for the heathen world, the same as tá éthnē, "the nations" (a.t. [Rom. 11:12, Rom. 11:15 {cf. Luke 12:30}]).

(C) The present world, the present order of things, as opposed to the kingdom of Christ; and hence, always with the idea of transience, worthlessness, and evil both physical and moral, the seat of cares, temptations, irregular desires. It is thus nearly equivalent to ho aiṓn hoútos (aiṓn, age; hoútos, this), this age. (1) Generally with hoútos, this (John 12:25, "in this world," during this life; John 18:36, "of this world," meaning this earth; 1Cor. 5:10; Eph. 2:2; 1Jn. 4:17). Specifically the wealth and enjoyments of this world, this life's goods (Mat. 16:26; Mark 8:36; Luke 9:25; 1Cor. 3:22; 7:31, 7:33-34; Gal. 6:14; Jas. 4:4; 1Jn. 2:17). (2) Metonymically for the men of this world as opposed to those who seek the kingdom of God, e.g., with hoútos, this (1Cor. 1:20; 3:19); as subject to Satan, the ruler of this world (John 12:31; 14:30; 16:11); without hoútos (John. 7:7; 14:17; 16:8; 17:6, 17:9; 1Cor. 1:21; 2Cor. 7:10; Php. 2:15; Jas. 1:27).

and this is the victory...

νίκη

níkē; gen. níkēs, fem. noun. Victory.

Deriv.: níkáō, to overcome; níkos, a later form of níkē, victory.

Syn.: exousía, authority.

Ant.: hḗttēma, defeat, spiritual loss.

that overcometh... see overcometh above.

the world... see the world above.

even our...

ἡμῶν

hēmṓn; personal pron. gen. pl. of egṓ, I. Us.

Syn.: hēmetérōn, pl. gen. of hēméteros, our.

Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.

Faith...

πίστις

pístis; gen. písteōs, fem. noun from peíthō, to win over, persuade. Faith. Subjectively meaning firm persuasion, conviction, belief in the truth, veracity, reality or faithfulness (though rare). Objectively meaning that which is believed, doctrine, the received articles of faith.

(I) In the common Gr. usage:

(A) Particularly and generally (Acts 17:31, having given to all the ability to believe [cf. Rom. 3:23 ff.]).

(B) In Rom. 14:22, "hast thou faith" means persuasion about what God wants you to do (see Rom. 14:23).

(C) In Heb. 11:1, "faith is the substance of things hoped for, the evidence of things not seen" means that persuasion is not the outcome of imagination but is based on fact, such as the reality of the resurrection of Christ (1Cor. 15), and as such it becomes the basis of realistic hope.

(D) In 2Cor. 5:7, "for we walk by faith, not by sight" means that which appears before us may not be what it seems to be, while faith is something which stands on proof arrived at inductively. See also 1Pet. 1:5, which means that faith obtains the future entrance into salvation, safe existence which will be provided by God at the end of the present season (cf. 1Pet. 1:7, 1:9).

(E) Followed by the gen. of object (1Th. 2:13, meaning the gospel truth).

(II) Good faith, faithfulness, sincerity (Mat. 23:23; Rom. 3:3; Gal. 5:22; 1Tim. 1:19, being faithful, sincere; 1Tim. 2:7; 2Tim. 2:22; 3:10; Tit. 2:10, all good fidelity; Rev. 2:19; 13:10; Sept.: 1Sam. 26:23; Pro. 12:22; Hab. 2:4).

(III) Faith given as a pledge, promise (2Tim. 4:7, where the faith possessed by the Apostle Paul in Christ was considered by him as a deposit made by God in him [cf. 1Tim. 6:21; 2Tim. 1:12, 1:14]).

We know that without faith, it is impossible to please God. Look, with me, at the definition of what faith is.

Hebrews 11:1 "Now faith is the substance of things hoped for, the evidence of things not seen."

We live in a "show me" generation. To please God, we must believe in our heart in the love of God, which we cannot see with our physical eye. The love of God, even though we cannot see it with our physical eye, is more real than anything else.

Our very life is determined by believing in salvation through our Lord and Savior Jesus Christ. When we bury our flesh in water baptism, and rise to new life in Jesus, we have been born of the Spirit. We are no longer flesh, but spirit.

The victory over this world is when the world becomes unimportant in our life, and we are living to the day when we can go home to heaven and be with Jesus. Christians are in this world, but not of this world. We are dead to fleshly desires of this world, and are putting our faith and trust in Jesus.