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“As Moses lifted up the serpent [the serpent made of bronze described in Numbers 21:8–9] in the wilderness, even so must the Son of Man be lifted up, so that whosoever believes in Him will have eternal life, for God so loved the world, that He gave His only begotten [uniquely born] Son, that whosoever believes in Him shall not perish but have eternal life.”
“…for by grace you are saved through faith and that not of yourselves; it is the gift of God, not as a result of works, lest any man should boast.”
Above is the content of John 3:14–16 and the content of Ephesians 2:8–9, respectively. Itʼs worthwhile to refrain from receiving the mark referenced in Revelation 13:11–18 and to instead receive eternal life for free by believing that Jesus is the Savior. Before doing any Bible studying and before praying to God the Father, it is useful for a person who has believed in the Lord Jesus Christ as the Savior to try to think of any sins that one might have committed since one last confessed oneʼs known post-salvation sins to God the Father, and if one has indeed committed any, to then silently confess those sins to God the Father—confessing only one time for each sin—in accordance with what is mentioned in 1 John 1:9:
“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
This webpage could be periodically updated. If there is a mass disappearance of people professing to be Christians, and if the original author of this webpage is amongst those people disappearing en masse, then it is possible that this webpage will no longer be updated. Also, if there is a mass disappearance of people professing to be Christians, it is worthwhile to consider the possibility that those people have exited from the earth on the occasion known as the Rapture instead of assuming that that mass disappearance involves extraterrestrials abducting those people or involves the annihilation of those people or involves anything else other than the Rapture.
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Also, it is possible that it is worthwhile to print this content in case of time periods involving lack of Internet connectivity.
When studying the Word of God, it is beneficial to keep in mind the content of Hebrews 4:12:
“Indeed, the Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit and of the joints and the marrow and is a critic of thoughts and intents of the heart.”
Note: The heart refers to the mind.
It is also beneficial to keep in mind the content of 2 Timothy 3:16–17 when studying the Word of God:
“All Scripture is God breathed and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be mature, having been thoroughly furnished unto all good work.”
It is the responsibility of a pastor-teacher to endeavor to correctly understand the Word of God and then to accurately teach the Word of God, as per the content of 2 Timothy 2:15:
“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of Truth.”
A pastor-teacher is a communicator rather than a crutch on which to be leaned. In that regard, a believer in the Lord Jesus Christ should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping a pastor-teacher. Likewise, a believer should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping anyone other than the Trinity [God the Father, God the Son, and God the Holy Spirit], as per Joshua 24:15, the content of which references Joshua speaking to the Israelites:
If it is disagreeable/bad/evil/wrong/wretchedness/displeasing in your sight to serve/worship Jehovah / Yahweh / I am I am / the existing One, choose for yourselves today whom you serve/worship: whether the gods ['elohiym / false gods] which your fathers have served/worshiped which were beyond the river or the gods ['elohiym / false gods] of the Amorites in whose land you are living. As for me and my house, we serve/worship Jehovah / Yahweh / I am I am / the existing One.
Note: Joshua, the leader of the Israelites after Joshua had been serving as the assistant of Moses while Moses was the leader of the Israelites, set the example for the Israelites. Joshua chose to put his trust in and thereby serve as a devoted follower of and thus worship God the Father rather than Joshua choosing to put his trust in and thereby serve as a devoted follower of and thus worship the lesser of multiple evils amongst multiple choices of 'elohiym [el-oh-HEEM]. The word 'elohiym with a lowercase e can refer to false gods, to angels, or to human rulers or judges. The word 'Elohiym with a capital E refers to the Trinity. The word 'elohiym can also be used to refer to might as in mightiness. In that regard, the use of the word 'elohiym in reference to false gods, to angels, or to human rulers or judges involves the connotation of mightiness in comparison to an average human. When a person puts oneʼs trust in and thereby serves as a devoted follower of and thus worships an angel or human, that angel or human is that personʼs false god. Regarding the foregoing, the content of Joshua 24:15 involves Joshua calling attention to the choices that the Israelites had, and that content involves Joshua permitting the Israelites to make their choices while Joshua led by example with his choice.
The gift of pastor-teacher is for the purpose of each pastor-teacher functioning as a messenger who communicates the Word of God rather than functioning as a priest between the Trinity and mankind. In that regard, the time period that can be referred to as the Church Age started fifty days after the Lord Jesus Christ was resurrected, and all Church Age believers in the Lord Jesus Christ are priests. The Lord Jesus Christ is the High Priest of Church Age believers, and believers should be willing to acknowledge/confess/profess to people the believersʼ faith in the Lord Jesus Christ, as per Hebrews 4:14–15:
Therefore, since we have a great High Priest Who has passed through the heavens, Jesus the Son of God, let us hold fast the acknowledgment/confession/profession. Indeed, we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.
Also, the Lord Jesus Christ is the High Priest according to the order of Melchizedek [mel-KIZ-uh-dek], who was the ruler of Salem when Abraham was still named Abram. Melchizedek was both a king and a priest, as per Genesis 14:18, which references Melchizedek greeting Abram:
Then Melchizedek king of Salem has brought out bread and wine, and he is a priest of 'El [AYL] 'Elyown [el-YOHN] / God [focusing on God the Fatherʼs power] Most High.
The Lord Jesus Christ is also both a king and a priest because the Lord is the Priest according to the order of Melchizedek, as per Hebrews 7:14–17:
Indeed, it is evident that our Lord has arisen from Judah, a tribe with reference to which Moses spoke nothing concerning priests. Also, it is still much more evident: that according to the similarity of Melchizedek, Another of a different type of priest arises, Who has become such not on the basis of a law of fleshly command / physical requirement but according to the power of an indestructible life. Indeed, it is attested: “YOU ARE A PRIEST FOREVER, ACCORDING TO THE ORDER OF MELCHIZEDEK.”
Note: The Lord Jesus Christ is from the tribe of Judah. Also, the Lord Jesus Christ is qualified to be a priest because He was resurrected and therefore has an indestructible body. The above content in all capital letters is a reference to Psalm 110:4.
Because a king is royalty, a king who is a priest is a royal priest. In that regard, Church Age believers are royalty because they are members of the Lord Jesus Christʼs family. Therefore, all Church Age believers are royal priests, as per 1 Peter 2:9–10:
However, you are A CHOSEN PEOPLE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR ACQUISITION/PRESERVATION, so that you may proclaim the excellencies of Him Who has called you out of darkness into His marvelous light, for you once were NOT A PEOPLE, but now you are GODʼS PEOPLE. You had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.
Note: Before the Church Age, Gentiles were not Godʼs people. In the Church Age, both Jewish and Gentile believers are Godʼs people. The content of 1 Peter 2:10 references Hosea 2:23. In that regard, Peter uses references involving Israel in the Old Testament to refer to Church Age believers.
Itʼs the message rather than the messenger that should be the focus of the believer in the Lord Jesus Christ. Put succinctly: itʼs the message rather than the messenger. In that regard, it is beneficial to keep in mind the content of Revelation 22:8–9, which was written by the apostle John, who, in addition to writing The Revelation to John, wrote The Gospel According to John, The First Epistle of John, The Second Epistle of John, and The Third Epistle of John:
I, John, am the one who heard and saw these things, and when I heard and saw, I fell down to worship at the feet of the angel who showed me these things, but he says* to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who keep the words of this book. Worship God.”
*Note: The word says is in the Greek historical present tense. By means of the Greek historical present tense, past action or future action can be described from the perspective of someone seeing the action as it occurs.
Regarding messages, believers should use the Word of God to examine what is being communicated. That is what the Bereans who are mentioned in Acts 17:10–12 did:
The brethren immediately sent Paul and Silas away by night to Berea, who, when they arrived, went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, who received the word with all eagerness / readiness of mind, examining the Scriptures daily to see whether these things were so. Therefore, many of them believed, and not a few prominent Greek women and men.
Note: The phrase not a few means “quite a few.”
Today, the return of the Lord Jesus Christ to meet believers in the Lord Jesus Christ in the clouds on the occasion of the Rapture is one day closer than it was yesterday. The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies. Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies. While it is possible that the Rapture will occur on the day of the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh]—which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2026, it is worthwhile for believers in the Lord Jesus Christ to get into the habit of being prepared every day for the return of the Lord, just in case the Rapture will occur on a day other than the day of the Feast of Trumpets / Yom Teruah. Furthermore, it is worthwhile to be in the habit of being prepared for the Rapture so that if it does occur on the day of the Feast of Trumpets / Yom Teruah, one can be prepared for that day because of already being in the habit of being prepared. Examples of being prepared for the Rapture include applying the content of 1 John 1:9 whenever one sins, being unselfish, and whenever circumstances are such that an opportunity arises, sharing the gospel—the good news that believing that the Lord Jesus Christ is the Savior Who was judged on the cross for the sins of humanity is the means by which a person is able to have eternal life. Regarding sharing the gospel, one could also have a written or printed message containing the gospel with that written or printed message located somewhere where it could be easily noticed so that if a person or people were to read or hear that written or printed message either before or after the Rapture occurs, that person or people would thereby read or hear the gospel by means of that written or printed message.
Regarding information about the Rapture, it is beneficial to keep in mind the content of 1 Thessalonians 4:13–18 and 1 Corinthians 15:51–52:
1 Thessalonians 4:13–18
Now we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope, for if we believe that Jesus died and rose again—and we do indeed believe that Jesus died and rose again—so also God will bring with Him those who have fallen asleep through Jesus. Indeed, this we say to you by the word of the Lord, that we who are alive who remain until the coming of the Lord will not precede those who have fallen asleep, for the Lord Himself will descend from heaven with a shout of command, with a voice of an archangel and with a trumpet of God, and the dead in Christ will rise first. Then we who are alive who remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore, comfort one another with these words.
1 Corinthians 15:51–52
Behold, I tell you a mystery: we will not all sleep, but we will all be changed, in a moment, in a twinkling of an eye, at the last trumpet, for a trumpet will sound, and the dead will be raised incorruptible, and we will be changed.
After the Rapture will be the seven-year Tribulation. The believers who will be alive on the earth when the Rapture occurs will escape the Tribulation. 1 Thessalonians 5:1–11 covers that topic. In that regard, in the book 1 Thessalonians, the content of 1 Thessalonians 4:13–18 is immediately followed by the content of 1 Thessalonians 5:1–11.
1 Thessalonians 5:1–11
Now as to the times and the epochs, brethren, you have no need of anything to be written to you, for you yourselves know full well that the day of the Lord is coming just like a thief in the night. While they are saying, “Peace and safety!” then sudden destruction comes upon them like labor pains upon a woman with child, and they will not escape. However, you, brethren, are not in darkness, that the day would overtake you like a thief, for you are all sons of light and sons of day. We are not of night nor of darkness; therefore, let us not sleep as others, but let us be alert and sober. Indeed, those who sleep do their sleeping at night, and those who get drunk get drunk at night. However, since we are of day, let us be sober, having put on the breastplate of faith and benevolence/goodwill, and as a helmet, the hope / absolute confidence of deliverance, for God has not destined us for wrath but for obtaining deliverance through our Lord Jesus Christ, Who died for us, so that whether we are awake or asleep, we will live together with Him. Therefore, comfort one another and edify one another, just as you also are doing.
Note: In this context, the day of the Lord is the time period that consists of the Rapture, the seven years of the Tribulation, and the Second Advent. In that regard, deliverance from the Tribulation is the deliverance in this context. Also, unspecified is who will be saying “Peace and safety!” In this context, sleeping refers to a lack of alertness. The alertness in this context involves being ready for the Rapture. In order to be ready for the Rapture, a believer needs to be filled with the power of God the Holy Spirit and to pay attention for historical trends such as people saying “Peace and safety!” and for historical trends that match the pattern of the world being on the brink of tremendous calamities like those that will occur during the Tribulation. Regarding being filled with the power of God the Holy Spirit, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Fellowship with God the Father and God the Son is mentioned in 1 John 1. Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30. In that regard, when a believer sins, that believer grieves the Holy Spirit. Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19. In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.
The verses of the day for May 2nd are 1 John 5:14–15. The book 1 John, which can also be written with a Roman numeral as I John, is also known as “The First Epistle of John” and “The First Letter of John.” The book 1 John was written by the apostle John. He also wrote The Gospel According to John, The Second Epistle of John, The Third Epistle of John, and The Revelation to John. Because it is useful to study verses in the context of the verses around them, below is content related to 1 John 5.
1 John 5:1
Whoever believes that Jesus is the Christ is begotten of God, and whoever loves / exhibits benevolence toward / exhibits goodwill toward the One Who begets exhibits benevolence toward / exhibits goodwill toward him who is begotten of Him.
Note: Believers in the Lord Jesus Christ are referred to as being begotten of God. This reference calls attention to the fact that when a person believes in the Lord Jesus Christ as the Savior, that person becomes a member of the family of God. Absent from this verse is anything indicating that a personʼs works result in that person being begotten of God. Instead, all that is indicated in this verse is that believing that Jesus is the Christ—in other words, the Savior—is what results in that person being begotten of God.
In this verse, the Koine [KOI-nay] Greek verb that is translated as “is begotten” is γεγέννηται [pronounced geh-GEHN-nay-tigh and transliterated as gegennētai]. That verb is an inflected form of the root word γεννάω [pronounced gehn-NAH-oh and transliterated as gennaō]. The inflected form gegennētai is perfect passive indicative. In the phrase perfect passive indicative, the word perfect refers to the perfect tense, the word passive indicates that the subject of the verb receives the action of the verb, and the word indicative indicates that something is being indicated by the verb. In the Koine Greek language, the perfect tense refers to completed action that has results that are ongoing. In that regard, the perfect tense in Koine Greek has a connotation of results that can never be undone—in other words, those results last forever.
The fact that the verb gegennētai is in the perfect tense in this verse indicates that once a person is saved, that person is always saved. Because the perfect tense in Koine Greek has a connotation of results that can never be undone—in other words, results that last forever—the fact that the inflected form of gennaō used in this verse is gegennētai, which is in the perfect tense, indicates that the eternal salvation of a believer in the Lord Jesus Christ can never be lost. In that regard, this verse calls attention to the eternal security of each believer in the Lord Jesus Christ. Also, the fact that being saved has already been accomplished indicates that the notion about only being saved at the end of a personʼs life is a false notion. Instead, salvation has already been received by a person at the moment that that person believes in the Lord Jesus Christ as the Savior. In that regard, if a personʼs works were able to provide that person with salvation, then it would be at the end of that personʼs life when that person would be saved.
Because the verb gegennētai is in the passive voice, this verb indicates that the person being begotten receives the action of being begotten rather than doing the action of being begotten. In that regard, rather than a person causing himself or herself to become a member of the family of God, a person receives the action of becoming a member of the family of God. That receiving of action of becoming a member of the family of God is a result of believing that Jesus is the Christ—in other words, the Savior. In that regard, rather than a person working for eternal salvation, a person receives eternal salvation.
In this verse, the Koine Greek verb that is translated as “loves,” “exhibits benevolence toward,” or “exhibits goodwill toward” is ἀγαπῶν [pronounced ah-gah-POHN and transliterated as agapōn]. That verb is an inflected form of the root word ἀγαπάω [pronounced ah-gah-PAH-oh and transliterated as agapaō]. That use of an inflected form of agapaō involves an expression of positive attitude toward God the Father. That positive attitude can occur regardless of the emotional state of the believer having that attitude.
In this verse, the Koine Greek verb that is translated as “exhibits benevolence toward” or “exhibits goodwill toward” is ἀγαπᾷ [pronounced ah-gah-PAH and transliterated as agapa]. That verb is also an inflected form of the root word ἀγαπάω [pronounced ah-gah-PAH-oh and transliterated as agapaō]. That use of an inflected form of agapaō involves an expression of benevolence/goodwill rather than an expression of sappy emotionalism like that of a person trying to have emotional appreciation for those who are unworthy of such emotional appreciation.
An unawareness of the aspect of benevolence/goodwill in the translation of agapaō can result in a believer trying to have an emotional appreciation for everyone, including strangers and those who are antagonistic towards the believer. Believers with such misconceptions about the meaning of the word agapaō will futilely try to do the impossible and thereby emotionally exhaust themselves. Rather than agapaō referring to an emotionally driven approach to dealing with people, agapaō instead refers to an approach to dealing with people by means of thinking that involves benevolence/goodwill regardless of the emotional state of the believer exhibiting the benevolence/goodwill. In that regard, while a believer exhibiting benevolence/goodwill can have a positive emotional feeling toward someone when the believer is also exhibiting benevolence/goodwill toward that person, the exhibiting of the benevolence/goodwill is independent of the emotional state of the believer exhibiting the benevolence/goodwill.
The content of this verse indicates that a believer who has an attitude of love/benevolence/goodwill toward God the Father also has an attitude of benevolence/goodwill toward other members of the family of God—in other words, toward other believers. A believer who has an attitude of love/benevolence/goodwill toward God the Father has a proper attitude. A believer with a proper attitude has an attitude of benevolence/goodwill toward other believers. In that regard, when a believer has an attitude of benevolence/goodwill toward other believers, that believer is manifesting that believerʼs proper attitude. Because having a proper attitude involves having an attitude of love/benevolence/goodwill toward God the Father, when a believer has an attitude of benevolence/goodwill toward other believers, that believer is manifesting that believerʼs attitude of love/benevolence/goodwill toward God the Father.
1 John 5:2
By this, we know that we exhibit benevolence/goodwill toward the children of God: when we love / exhibit benevolence toward / exhibit goodwill toward God and do/keep His orders/commands/commandments.
Note: This verse references God the Fatherʼs commands in general rather than the Ten Commandments. In this verse, the Koine Greek verb that is translated as “exhibit benevolence/goodwill toward” is ἀγαπῶμεν [pronounced ah-gah-POH-mehn and transliterated as agapōmen]. That verb is an inflected form of the root word ἀγαπάω [pronounced ah-gah-PAH-oh and transliterated as agapaō]. As with the use of an inflected form of agapaō in reference to other believers in verse 1, that use of an inflected form of agapaō in verse 2 involves an expression of benevolence/goodwill rather than an expression of sappy emotionalism like that of a person trying to have emotional appreciation for those who are unworthy of such emotional appreciation.
In this verse, the Koine Greek verb that is translated as “love,” “exhibit benevolence toward,” or “exhibit goodwill toward” is also ἀγαπῶμεν [pronounced ah-gah-POH-mehn and transliterated as agapōmen]. As with the use of an inflected form of agapaō in reference to God the Father in verse 1, that use of an inflected form of agapaō in verse 2 involves an expression of positive attitude toward God the Father. That positive attitude can occur regardless of the emotional state of the believer having that attitude.
If a believer is obeying the Word of God, then that believer can exhibit benevolence/goodwill toward other believers. In order to obey the Word of God, a believer must learn the Word of God while in fellowship with the Trinity and thereby filled with the power of God the Holy Spirit and then apply the Word of God while in fellowship with the Trinity and thereby filled with the power of God the Holy Spirit. In that regard, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Fellowship with God the Father and God the Son is mentioned in 1 John 1. Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30. In that regard, when a believer sins, that believer grieves the Holy Spirit. Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19. In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again, in fellowship with the Trinity again, and ready to learn and obey the Word of God again. Learning and obeying the Word of God results in changing oneʼs thinking.
1 John 5:3
Indeed, this is the love for / benevolence toward / goodwill toward God, that we do/keep His orders/commands/commandments, and His orders/commands/commandments are not burdensome.
Note: In this verse, the Koine Greek noun that is translated as “love,” “benevolence,” or “goodwill” is ἀγάπη [pronounced ah-GAH-pay and transliterated as agapē]. That noun is an inflected form of the root word ἀγάπη [pronounced ah-GAH-pay and transliterated as agapē (some people leave the macron—a diacritical mark that looks like a horizontal line above a letter—off the e and transliterate the word as agape)]. The noun agapē is derived from the verb agapaō. Two inflected forms of the verb agapaō are in verse 1, and two inflected forms of that verb are in verse 2. Below are the root forms of the words agapē and agapaō for comparison.
|
Part of Speech |
Root Form |
Pronunciation |
Transliteration |
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|
Noun |
ἀγάπη |
ah-GAH-pay |
agapē |
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Verb |
ἀγαπάω |
ah-gah-PAH-oh |
agapaō |
The Koine Greek noun that is translated as “God” in this verse is Θεοῦ [pronounced theh-OO and transliterated as Theou]. That noun is an inflected form of the root word θεός [pronounced theh-AHS and transliterated as theos]. The inflected form Theou is in the genitive case. In this verse, that genitive case is an objective genitive. In that regard, the love/benevolence/goodwill referenced in this verse is directed toward God the Father. If the genitive case of that noun were a subjective genitive, then that genitive case would indicate that God the Father is directing love/benevolence/goodwill toward someone. The context determines whether the genitive case of a noun is an objective genitive or a subjective genitive. The context of this verse and the preceding verses is such that the genitive case of Theou is an objective genitive. In that regard, while the English preposition of could be used in translating either an objective genitive or a subjective genitive, the usage of the preposition of in such a situation can make it unclear whether the genitive case is an objective genitive or a subjective genitive. Therefore, the prepositions for and toward are used in the above translation of 1 John 5:3 in order to make it clear that the genitive case of Theou is an objective genitive.
Some people think that the requirements found in the Word of God are burdensome. Thinking that the requirements found in the Word of God are burdensome is a mistaken notion. In reality, each person who disobeys the Word of God is burdened by that personʼs enslavement to his or her old sin nature (OSN). Regarding the topic of the old sin nature, every human except the Lord Jesus Christ has acquired an old sin nature, and each humanʼs old sin nature is in the body of that human. The old sin nature, which is referenced in Ephesians 4:22 with the term old man, can also be referred to as the sin nature. It is also referenced using the word flesh in Ephesians 2:3 and Galatians 5:16. The content of Romans 6:6 associates the sin nature with peopleʼs bodies, and the content of Romans 7:17–18 references the sin nature being in peopleʼs bodies. Adam and Ishshah [ish-SHAW] (the name of Eve before Adam renamed her Eve) were created without old sin natures, and they acquired old sin natures when they sinned. All other human beings have been conceived. Only the Lord Jesus Christ was conceived without an old sin nature. All the other humans that were conceived have been conceived with old sin natures. Likewise, all humans in the future will be conceived, and the conceiving of each of them will involve each of them receiving an old sin nature at the moment that each of them will be conceived.
1 John 5:4
Indeed, whatever is begotten of God overcomes the world, and this is the victory that has overcome the world: our faith.
Note: Believing in the Lord Jesus Christ as the Savior is a victory for each person who believes in the Lord Jesus Christ as the Savior. Also, both instances of the noun world in this verse are translations of the Koine [KOI-nay] Greek word κόσμον [pronounced KAHS-mahn and transliterated as kosmon]. That word is an inflected form of the root word κόσμος [pronounced KAHS-mahs and transliterated as kosmos]. As used in the context of this verse, the term kosmos refers to an organized system. In particular, it refers to the devilʼs organized system by means of which he rules the world. In that regard, some people use the term cosmos diabolicus [KAHZ-mahs digh-uh-BAHL-ih-kuhs] to refer to the devilʼs system for ruling the world. Cosmos diabolicus can also be referred to as the cosmic system.
1 John 5:5
Who is the one who overcomes the world but he who believes that Jesus is the Son of God?
1 John 5:6
This is the One Who came through water and blood, Jesus Christ, not in / by means of the water only, but in / by means of the water and in / by means of the blood. It is the Spirit Who testifies because the Spirit is the truth.
Note: Unspecified in this verse and the surrounding verses is to what the word water references in this verse. It seems to refer to the water baptism of the Lord Jesus Christ by John the Baptist. John the Baptist was a different John than the John who wrote 1 John. While the word water can be used to refer to the Word of God, absent from the Bible is any reference of the Lord coming through the Word of God, in the Word of God, or by means of the Word of God. Also, the word water is used in conjunction with the word blood in this verse. In this verse, the word blood refers to the Lord Jesus Christʼs suffering punishment on the cross for the sins of humanity. In that regard, the reference to blood is a metaphorical reference.
Both the Lordʼs suffering punishment on the cross and the Lordʼs water baptism are events that occurred during the Lordʼs First Advent. The Lordʼs water baptism was an event that called attention to the fact that the Lord is the Savior. The Lordʼs suffering punishment on the cross is the means by which He is the Savior. Because the water baptism of the Lord is linked to His suffering punishment on the cross by the fact that the water baptism called attention to the fact that He would suffer punishment on the cross, it is logical to conclude that the word water in this verse refers to the Lordʼs water baptism.
The testifying done by God the Holy Spirit refers to revealing that the Lord Jesus Christ is the Savior. God the Holy Spirit testified about that by inspiring the authors of the Bible to write what they wrote. God the Holy Spirit continues to testify about that through what the authors of the Bible have written.
1 John 5:7
Indeed, there are three that testify:
1 John 5:8
the Spirit and the water and the blood, and the three are for the one thing / for the same purpose.
1 John 5:9
If we accept the testimony of men—and we do indeed accept the testimony of men—the testimony of God is greater, for the testimony of God is this: that He has testified concerning His Son.
Note: The type of if in this verse is called a first-class condition.
1 John 5:10
The one who believes in the Son of God has the testimony in himself. The one who does not believe God has made Him a liar because he has not believed in the testimony that God has testified concerning His Son,
Note: In this verse, the use of the phrase has made Him a liar is a metaphorical use that indicates that an unbeliever thinks that God the Father is a liar. While an unbeliever might not consciously think of God the Father as a liar, in the subconscious thinking of the unbeliever is a notion or notions that contradict what God the Father has communicated via His Word; therefore, in the subconscious thinking of each unbeliever is the false idea that God the Father is a liar. Of course, some unbelievers might also consciously think of God the Father as a liar.
Also, John uses wordplay in this verse. Regarding wordplay, the phrase the requests which we have requested is a translation of the Koine [KOI-nay] Greek phrase τὴν μαρτυρίαν ἣν μεμαρτύρηκεν [pronounced TAYN mahr-too-REE-ahn HAYN meh-mahr-TOO-ray-ken and transliterated as tēn martyrian hēn memarturēken]. Just as the English words testimony and testified form a wordplay, so also the Koine Greek words martyrian and memarturēken form a wordplay. The Koine Greek word martyrian is a noun that is an inflected form of the root word μαρτυρία [pronounced mahr-too-REE-ah and transliterated as martyria]. The Koine Greek word memarturēken is a verb that is an inflected form of the root word μαρτυρέω [pronounced mahr-too-REH-oh and transliterated as martyreō]. Both the Koine Greek noun martyria and the Koine Greek verb martyreō are derived from the same Koine Greek noun: μάρτυς [pronounced MAHR-tooss and transliterated as martys]. Regarding the Greek word martys, the English word martyr is derived from that Greek word.
1 John 5:11
and the testimony is this: that God has given us eternal life, and this life is in His Son.
Note: Absent from this verse and the surrounding verses is anything indicating that eternal life is in any person besides the Lord Jesus Christ. In that regard, if people were able to obtain eternal life by means of their works, then this verse would need to have content indicating that eternal life is in the people doing those works. Instead, this verse simply indicates that eternal life is in the Lord Jesus Christ.
1 John 5:12
He who has the Son has the life; he who does not have the Son of God does not have the life.
Note: In this verse, the phrase has the Son refers to having a relationship with God the Son. The moment that a person believes in the Lord Jesus Christ as the Savior, that person has a relationship with the Lord. Absent from this verse and the surrounding verses is anything about ceasing to have the Son. The references to life in this verse are references to eternal life. The content of verse 11 provides the context for that. The second half of verse 12 indicates that a person who lacks a relationship with the Lord Jesus Christ also lacks eternal life. As mentioned above, absent from this verse and the surrounding verses is anything about ceasing to have the Son. What is in this verse is a contrast between a person who has a relationship with the Lord Jesus Christ and a person who lacks a relationship with the Lord Jesus Christ.
1 John 5:13
These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.
Note: Absent from this verse and the surrounding verses is anything about ceasing to believe in the name of the Son of God. In that regard, John is reminding the believers who received this epistle that they have eternal life.
1 John 5:14
This is the confidence which we have toward Him: that, if we request anything according to His will, He hears us,
Note: All prayer must be addressed to God the Father, including prayers of thanksgiving. In that regard, the Lord Jesus Christ Himself indicated that all prayer must be addressed to God the Father. The content of Matthew 6:1–13 covers the Lord giving an example about how to pray. In that regard, the content of Matthew 6:9 covers the Lord commanding that prayers be addressed to God the Father. The content of Luke 11:1–4 also covers the Lord giving an example about how to pray. In that regard, the content of Luke 11:2 covers the Lord commanding that prayers be addressed to God the Father.
God the Father will only answer prayers that are in accordance with HIs will. In that regard, the phrase hears us in this verse refers to God the Father answering the prayer of a believer rather than ignoring the prayer of a believer. Because believers lack omniscience [ahm-NISH-uhns] [all-knowingness], there can be occasions on which a believer will be uncertain as to whether a particular request is in accordance with God the Fatherʼs will. In that regard, the believer who has such uncertainty can still make that request; nonetheless, that believer should be unsurprised if that request goes unfulfilled. In that regard, the believer needs to recognize that if whatever a believer requests in a prayer is not given to that believer, it could be that the prayer was inconsistent with God the Fatherʼs plan. Also, whenever a believer makes requests to God the Father when that believer is out of fellowship with the Trinity, whatever that believer requests might not be given to that believer.
In order for prayers to be answered, the believer must be in fellowship with the Trinity. Once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Fellowship with God the Father and God the Son is mentioned in 1 John 1. Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30. In that regard, when a believer sins, that believer grieves the Holy Spirit. Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19. In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.
Below are some details regarding the mechanics of prayer.
A good way to start a prayer is as follows: “Dear Heavenly Father.”
Listed below are four steps for praying.
(1) Confession: One must be in fellowship with the Trinity when praying to God the Father. Once a believer in the Lord Jesus Christ commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged all known unconfessed post-salvation sins—confessing only one time for each sin—fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.
(2) Thanksgiving: One should thank God the Father for His graciousness. Thanking Him for sending the Lord Jesus Christ to be judged on the cross for oneʼs sins and the sins of humanity is a good example of thanksgiving.
(3) Intercession: One can pray to God the Father on behalf of others.
(4) Petition: One can pray to God the Father on behalf of oneself.
There are no verses in the Bible that list that sequence for praying; nonetheless, it makes sense to make sure that one is in fellowship with God the Father before proceeding with any further communication, to then express appreciation to Him before making any requests, and to treat others as more important than oneself by making requests for them before making requests for oneself. Sometimes, there is obviously only sufficient time for a short prayer without all of the steps. In such a case, step 1 is still a necessary step because if one has committed known post-salvation sins for which one has not yet confessed to God the Father, one needs to confess those sins to Him before proceeding with the rest of the prayers.
Also, at the end of any prayer, it is good to say something like the following: “In the Lord Jesus Christʼs name, amen.” The word amen can be translated into English as “I believe it.” If the Lord Jesus Christ had not been judged on the cross for our sins, we would be unable to pray to God the Father. When one prays in the Lord Jesus Christʼs name, one is calling attention to His work on the cross that made praying to God the Father possible. Finishing a prayer in this way should even be done when confessing oneʼs sins without asking for anything.
Also, when asking God the Father for something—in other words, when praying to Him—whatever the believer requests must be consistent with God the Fatherʼs plan. Of course, details of God the Fatherʼs plan are at times unknown to a believer. In that regard, the believer needs to recognize that if whatever a believer requests in a prayer is not given to that believer, it could be that the prayer was inconsistent with God the Fatherʼs plan. Also, whenever a believer makes requests to God the Father when that believer is out of fellowship with the Trinity, whatever that believer requests might not be given to that believer.
When a believer in the Lord Jesus Christ prays to God the Father, that believer has a desire or motive behind that prayer. In that regard, how God the Father answers prayers can be categorized into four categories involving what God the Father answers positively and what He answers negatively. Listed below are those four categories regarding God the Fatherʼs answers to prayers.
1. Positive-Negative: God the Father gives a yes answer to the prayer but a no answer to the desire behind that prayer. For example, if a believer were to pray for a million dollars because that believer is seeking happiness from money, God the Father could permit that believer to have a million dollars, but God the Father could refrain from making that believer be happy. In such a situation, God the Father permits such a believer to experience self-induced misery.
2. Negative-Positive: God the Father gives a no answer to the prayer but a yes answer to the desire behind that prayer. For example, if a believer were to pray for a million dollars because that believer wants to help people with that money, God the Father could refrain from permitting that believer to have a million dollars, but God the Father could enable that believer to help people in some other way or ways.
3. Positive-Positive: God the Father gives a yes answer to both the prayer and the desire behind that prayer.
4. Negative-Negative: God the Father gives a no answer to both the prayer and the desire behind that prayer.
The content of 1 John 5:14 is repeated below for reference.
1 John 5:14
This is the confidence which we have toward Him: that, if we request anything according to His will, He hears us,
1 John 5:15
and if we have known that He hears us—whatever we may request—we have known that we have the requests which we have requested from Him.
Note: This verse indicates that a believer can notice that God the Father has answered prayers that have been in accordance with His will. Recognizing that God the Father has answered past prayers can give a believer confidence that God the Father will answer future prayers that are in accordance with His will. Also, John uses wordplay in this verse.
Regarding wordplay, the phrase the requests which we have requested is a translation of the Koine [KOI-nay] Greek phrase τὰ αἰτήματα ἃ ᾐτήκαμεν [pronounced TAH igh-TAY-mah-tah HAH ay-TAY-kah-men and transliterated as ta aitēmata ha ētēkamen]. Just as the English words requests and requested form a wordplay, so also the Koine Greek words aitēmata and ētēkamen form a wordplay. The Koine Greek word aitēmata is a noun that is an inflected form of the root word αἴτημα [pronounced IGH-tay-mah and transliterated as aitēma]. The Koine Greek word ētēkamen is a verb that is an inflected form of the root word αἰτέω [pronounced igh-TEH-oh and transliterated as aiteō]. The Koine Greek noun aitēma is derived from Koine Greek verb aiteō.
1 John 5:16
If anyone sees his brother sinning sin not unto death, he shall request, and He shall give to him life to those sinning not unto death. There is sin unto death; I do not say that he should make request concerning this.
Note: In the phrase sinning sin not unto death in this verse, there is an absence of a definite article in front of the noun sin. Likewise, in the phrase There is sin unto death in this verse, there is also an absence of a definite article in front of the noun sin. In that regard, rather than this verse referring to some particular sin that is categorized as the sin unto death, this verse refers to sinning in general that results in what can be referred to as the sin unto death.
The sin unto death involves an early physical death. For a believer who physically dies after the Day of Pentecost [PEN-tih-kahst], that early physical death involves an early departure to Heaven. The Day of Pentecost was the beginning of the Church Age. The word Pentecost is derived from the Koine Greek word πεντηκοστή [pronounced pen-tay-kah-STAY and transliterated as pentēkostē]. That word is derived from the Koine Greek word πεντήκοντα [pronounced pen-TAY-kahn-tah and transliterated as pentēkonta], which means “fifty.” Therefore, the word Pentecost is derived from the fact that that day occurred fifty days after the Lord was resurrected. In that regard, the Church Age began fifty days after the Lord was resurrected. The Church Age will end with the Rapture. The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies. Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies. Absent from the Bible is anything specifically indicating the precise date and time when the Rapture will occur, although it is possible that the Rapture will occur on the day of the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh]—which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2026. The departure to Heaven of a believer who experiences the sin unto death is an early departure in the sense that it occurs at an earlier time than it would have occurred if the believer had regularly remained in fellowship with the Trinity. In that regard, if after a believer sins, that believer refrains from confessing/acknowledging to God the Father all of that believerʼs known unconfessed post-salvation sins, then that believer will remain out of fellowship with the Trinity. A believer who remains out of fellowship eventually becomes a reversionist. Such a believer reverts back to acting like unbelievers. Being a reversionistic believer is known as being involved in reversionism. Ultimately, if a believer continues to refrain from confessing/acknowledging to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer will experience the sin unto death.
The amount of unconfessed post-salvation sins that results in the sin unto death can vary. It is even possible that a single sin on a single occasion is so bad that the believer committing that sin experiences the sin unto death. Based on the content of the Bible, it is logical to conclude that such a sin would be something egregious—in other words, something very bad.
Regarding a believer praying for a believer who is sinning, the believer doing the praying can pray to God the Father that God the Father have God the Son and God the Holy Spirit take care of the matter such that the believer doing the sinning will have opportunities to become a believer who studies and obeys the Word of God regularly. God the Son can take care of the matter by controlling circumstances, and God the Holy Spirit can take care of the matter by causing information to come to the mind of the believer doing the sinning. Regarding refraining from praying for a believer who is at the point of the sin unto death, it is possible that a believer might be unaware of whether a believer who is sinning is at the point of the sin unto death. In that regard, the believer doing the praying can pray to God the Father that if the believer doing the sinning is not at the point of the sin unto death, that God the Father then have God the Son and God the Holy Spirit take care of the matter such that the believer doing the sinning will have opportunities to become a believer who studies and obeys the Word of God regularly. Praying in that manner gives the sinning believer the benefit of the doubt while at the same time applying the principle of not praying for the believer who is at the point of the sin unto death.
1 John 5:17
All unrighteousness is sin, and there is sin not unto death.
1 John 5:18
We have known that everyone who has been begotten of God does not sin, but He Who was begotten of God keeps him, and the evil one does not lay hold of / touch him.
Note: In 1 John 5:1, John indicated that each believer in the Lord Jesus Christ is begotten of God. Also, 1 John was written to believers, and in 1 John 1:8–10, John indicates that believers sin. Therefore, John indicates in 1 John that everyone who is begotten of God and who is someone other than the Lord Jesus Christ does indeed sin. It is with the foregoing in mind that one must interpret the content of 1 John 5:18. In that regard, rather than choosing an interpretation that contradicts other content of the Bible, a believer must instead choose an interpretation that is consistent with all of the content of the Bible.
Regarding choosing an interpretation that is consistent with all of the content of the Bible, it is worth noting that absent from this verse is anything indicating that everyone who has been begotten of God never sins. In that regard, the phrase does not sin in this verse can be referring to a particular occasion or occasions. Regarding that, the content of 1 John 3:9, which is part of the same epistle as is 1 John 5:18, provides context. In that regard, when 1 John was written, it was not divided into chapter numbers and verse numbers. Below is content related to 1 John 3:9.
1 John 3:9
At the moment anyone is born of God, he is not sinning because His seed/descendant is abiding in him; furthermore, it is unable to sin because it has been born of God.
Note: In this same epistle, the apostle John indicated that believers sin; therefore, the content of this verse must refer to something other than believers being unable to ever sin after salvation. The content of this verse refers to a believerʼs human spirit being unable to sin. In that regard, at the moment of salvation, each believer in the Lord Jesus Christ receives a human spirit, which is a believerʼs essence that involves thinking of Bible doctrine—in other words, thinking that involves the Word of God. An unbeliever lacks a human spirit. In contrast with a human spirit, a soul is a personʼs essence that involves thinking in general. Each unbeliever has a body and soul; therefore, unbelievers are dichotomous [digh-KAHT-uh-muhs]. Each believer has a body, soul, and human spirit; therefore, believers are trichotomous [trigh-KAHT-uh-muhs]. The receiving of a human spirit that each believer experiences at the moment of salvation can be referred to as regeneration.
A believerʼs human spirit is what is referenced by the phrase His seed/descendant is abiding in him. In that regard, just as every human is a physical descendant of Adam, so also every believerʼs human spirit is a spiritual descendant of God the Father. Also, regarding the Lord Jesus Christ being physically descended from Adam, the Lord is unique in His being descended from Adam because the Lord was conceived without an old sin nature due to the fact that He was conceived without a human father. Regarding the content of 1 John 3:9, a believer also has a soul. When a believer succumbs to temptation to sin, the soul of that believer is sinning while the human spirit of that believer is not sinning because the human spirit of a believer is unable to sin.
Just as the content 1 John 3:9 references a believer not sinning at the moment of salvation, it is also possible that the content of 1 John 5:18 references not sinning at the moment of salvation. That interpretation of 1 John 5:18 is consistent with the content of the Bible. Also, that interpretation is consistent with what John wrote in 1 John 3:9.
Regarding the phrase He Who was begotten of God keeps him in 1 John 5:18, the phrase He Who was begotten of God refers to the Lord Jesus Christ, and the pronoun him refers to a believer in the Lord Jesus Christ. In this verse, the Koine Greek verb that is translated as “keeps” is τηρεῖ [pronounced tay-RAY and transliterated as tērei]. That verb is an inflected form of the root word τηρέω [pronounced tay-REH-oh and transliterated as tēreō]. The Lord keeps each believer in the sense of protecting the believer. In that regard, the verb tēreō can be used to refer to holding fast in the sense of keeping something secure.
The apostle John contrasts the keeping that the Lord does with what the devil does. The devil can also be referred to as Satan. In 1 John 5:18, Satan is referenced by means of the phrase the evil one. In that regard, the apostle John indicates that Satan does not lay hold of / touch a believer in some way. In this verse, the Koine Greek verb that is translated as “lay hold of” or “touch” is ἅπτεται [pronounced HAP-teh-tigh and transliterated as haptetai]. That verb is an inflected form of the root word ἅπτω [pronounced HAP-toh and transliterated as haptō]. The verb haptō can also be used in association with a noun translated as “fire” to refer to setting something on fire. Also, the verb haptō can be used in association with a noun translated as “lamp” to refer to lighting a lamp. Absent from the content of 1 John 5:18 is a noun referring to fire or to a lamp. The usage of an inflected form of the verb haptō in this verse contrasts with the usage of an inflected form of the verb tēreō in this verse.
The apostle John uses tērei to refer to the Lord Jesus Christ keeping a believer in the sense of keeping a believer secure. John then uses haptetai to refer to Satan not touching that believer in the sense of not laying hold of that believer. Johnʼs usage of the verbs tērei and haptetai involves a contrast because the Lord keeps hold of the believer even though Satan tries to lay hold of that believer. The context of the Lord keeping versus Satan laying hold involves the topic of sinning. In that regard, Satan is unable to force a believer to sin. Instead, a believer has volition (free will), and when a believer sins, that believer does so using that believerʼs free will.
The content of 1 John 5:18 is repeated below for reference.
1 John 5:18
We have known that everyone who has been begotten of God does not sin, but He Who was begotten of God keeps him, and the evil one does not lay hold of / touch him.
1 John 5:19
We know that we are of God and that the whole world lies in the evil one.
Note: In this verse, the phrase lies in the evil one refers to being within the scope of the dominion of Satan. In other words, Satan was the ruler of the world when John wrote this epistle. Satan will remain the ruler of the world until the return of the Lord Jesus Christ to the earth on the occasion of the Second Advent.
1 John 5:20
Also, we have known that the Son of God has come and has given us understanding so that we may know Him Who is true, and we are in Him Who is true, in His Son Jesus Christ. This is the true God and eternal life.
Note: The Lord Jesus Christ has made it possible for people to become believers who learn about God the Father. Also, believers in the Lord Jesus Christ have a relationship with God the Father and with the Lord Jesus Christ. Regarding the phrase This is the true God, unspecified in this verse and the surrounding verses is whether that phrase refers to God the Father or the Lord Jesus Christ. Regarding the phrase and eternal life, the context from the content of verses 11 and 12 is such that it is logical to conclude that this phrase refers to the Lord Jesus Christ. In that regard, while it might seem that both the phrase the true God and the phrase eternal life both refer to the Lord Jesus Christ because those phrases are joined by the word and, it is possible that the phrase before the and refers to God the Father and the phrase after the and refers to the Lord Jesus Christ.
1 John 5:21
Little children, guard yourselves from idols.
Note: Believers should be careful so as to refrain from becoming involved with idolatry.
Sincerely,
John