1 John 2:4

Translation
King James Version
He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
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KJV (with Strong's)
He that saith G3004, I know G1097 him G846, and G2532 keepeth G5083 not G3361 his G846 commandments G1785, is G2076 a liar G5583, and G2532 the truth G225 is G2076 not G3756 in G1722 him G5129.
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Complete Jewish Bible
Anyone who says, “I know him,” but isn’t obeying his commands is a liar — the truth is not in him.
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Berean Standard Bible
If anyone says, “I know Him,” but does not keep His commandments, he is a liar, and the truth is not in him.
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American Standard Version
He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him;
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World English Bible Messianic
One who says, “I know him,” and doesn’t keep his commandments, is a liar, and the truth isn’t in him.
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Geneva Bible (1599)
Hee that saith, I knowe him, and keepeth not his commandements, is a liar, and the trueth is not in him.
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Young's Literal Translation
he who is saying, `I have known him,' and his command is not keeping, a liar he is, and in him the truth is not;
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See also
1 John 1:6Titus 1:16James 2:14James 2:161 John 1:81 John 4:201 John 2:9
In the KJVVerse 30,555 of 31,102

Study This Verse

SUMMARY

First John 2:4 delivers a stark and uncompromising declaration regarding the authenticity of one's spiritual profession. The Apostle John asserts that any individual who claims to "know" God but habitually fails to obey His commandments is, by definition, a liar, and the truth of God's character and revelation does not reside within them. This verse serves as a critical litmus test, emphasizing that genuine faith is not merely intellectual assent or verbal declaration, but is intrinsically evidenced by a life of practical obedience to divine precepts.

CONTEXT

  • Literary Context: This verse is situated within a crucial section of John's first epistle where he is establishing the foundational tests of true fellowship with God. Following his opening statements about walking in the light and confessing sin (1 John 1:7 and 1 John 1:9), John introduces Jesus Christ as our Advocate (1 John 2:1 and the propitiation for our sins. Immediately preceding 1 John 2:4, John sets the stage by stating, "And hereby we do know that we know him, if we keep his commandments" (1 John 2:3). This establishes obedience as the primary evidence of a genuine relationship with God, making verse 4 a direct, negative corollary that highlights the consequence of a disobedient profession. The passage continues to elaborate on the "new commandment" of love (1 John 2:7-11), further solidifying that true knowledge of God is manifested in both obedience and love.
  • Historical & Cultural Context: John's epistle was written in a period when early Christian communities were grappling with various false teachings, particularly proto-Gnostic influences. These emerging heresies often promoted a dualistic worldview, separating the spiritual from the material, and sometimes suggesting that spiritual knowledge (gnosis) was superior to, or even independent of, moral conduct. Adherents might claim a special "knowledge" of God while simultaneously living lives devoid of ethical accountability. John's strong language directly confronts this intellectualized faith that lacked practical manifestation. The emphasis on "commandments" would have resonated with both Jewish converts, familiar with the Torah, and Gentile believers, who understood the moral expectations inherent in their new faith. The cultural context demanded clarity on what constituted authentic discipleship in contrast to mere philosophical or theological speculation.
  • Key Themes: First John 2:4 contributes significantly to several overarching themes in the epistle. The most prominent is the Authenticity of Faith, underscoring that genuine spiritual life is not merely a verbal declaration or intellectual assent, but is demonstrably proven by one's actions. This leads directly to the theme of Obedience as Evidence, where keeping God's commandments serves as the undeniable proof of a true, intimate relationship with Him. Without this practical outworking, the claim to "know Him" is exposed as empty. Furthermore, the verse highlights the theme of Truth vs. Deception, with John's direct and uncompromising language ("liar," "the truth is not in him") emphasizing the critical importance of integrity between belief and behavior in the Christian walk. This aligns with the broader Johannine emphasis on light and darkness, truth and falsehood, throughout the epistle (1 John 1:5-6).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • know (Greek, ginṓskō', G1097): This verb signifies a deep, personal, and experiential knowledge, rather than mere intellectual acquaintance (which would typically be oida). In the biblical context, "knowing God" implies an intimate, covenantal relationship, much like a husband "knows" his wife. It is a knowledge that transforms the individual and impacts their actions. Therefore, to claim ginōskō of God implies a relationship that should naturally lead to conformity to His will.
  • commandments (Greek, entolḗ', G1785): This term refers to an authoritative prescription or injunction. In the New Testament, God's commandments are not merely arbitrary rules but expressions of His character and will, designed for the well-being and holiness of His people. While encompassing moral precepts found in the Old Testament, in John's writings, it often carries the specific nuance of Jesus' "new commandment" to love one another (John 13:34). Keeping these commandments is presented as the natural outflow of a Spirit-empowered relationship with God.
  • liar (Greek, pseústēs', G5583): Derived from the verb "to lie" or "to deceive," a pseústēs is a falsifier, one who speaks what is untrue. John uses this term emphatically to expose the profound disconnect between a verbal claim ("I know him") and a lived reality (not keeping commandments). The severity of the term underscores that this is not merely a mistake or weakness, but a fundamental misrepresentation of one's spiritual state.

Verse Breakdown

  • "He that saith, I know him": This clause describes a verbal profession, a declaration of an intimate relationship with God. The individual asserts a personal, experiential knowledge of the divine, implying a deep connection and understanding.
  • "and keepeth not his commandments": This is the contrasting clause, revealing the disconnect between the profession and the practice. "Keepeth not" (using the Greek tēréō with a negative particle) implies a consistent failure or disregard for God's authoritative instructions, rather than an occasional stumble. This highlights a pattern of disobedience that contradicts the claim of knowing God.
  • "is a liar": This is John's direct and unambiguous judgment. The person's life contradicts their words, rendering their profession false. The term "liar" is not merely an insult but a theological statement about the lack of integrity in their spiritual claim.
  • "and the truth is not in him": This final phrase elaborates on the nature of the lie. It means that the reality of God's truth, which is embodied in Christ and revealed through His commandments, does not genuinely reside within this person. Their life does not reflect the transformative power of truth, indicating an absence of genuine spiritual regeneration and fellowship with God.

Literary Devices

John employs several potent literary devices in 1 John 2:4 to convey his message with stark clarity. The most prominent is Antithesis, directly contrasting the verbal claim ("I know him") with the behavioral reality ("keepeth not his commandments"). This sharp opposition highlights the hypocrisy John is condemning. He then uses Categorical Declaration with the phrase "is a liar," leaving no room for ambiguity or nuance regarding the spiritual state of such an individual. This is further intensified by Metonymy in the concluding phrase "the truth is not in him," where "truth" stands for the very essence of God's reality, His character, and the transformative power of His Spirit. The absence of "truth" implies an absence of genuine spiritual life and connection to God, rather than merely a lack of intellectual understanding. The overall effect is one of uncompromising Rhetorical Force, designed to challenge superficial faith and emphasize the indispensable link between profession and practice.

THEOLOGICAL AND THEMATIC CONNECTIONS

First John 2:4 profoundly impacts our understanding of genuine faith, asserting that it is never merely an intellectual or verbal exercise but is always demonstrated through a life of obedience. This verse establishes a crucial theological principle: true knowledge of God is relational and transformative, leading to conformity to His will. It challenges any notion of cheap grace or a faith that does not demand ethical living. The "commandments" in view are not burdensome legalistic requirements, but the loving expressions of God's character, culminating in the command to love God and neighbor. Therefore, a failure to obey is a failure to truly know and love God, revealing a fundamental absence of His truth within the individual.

REFLECTION AND APPLICATION

First John 2:4 serves as a powerful mirror for self-examination for every believer. It compels us to move beyond mere verbal declarations of faith and to honestly assess whether our lives genuinely reflect the truth we claim to possess. In a world where religious affiliation can sometimes be superficial, this verse reminds us that Christianity is not just about what we say we believe, but about how we live. True knowledge of God is not theoretical; it is a dynamic, intimate relationship that transforms our desires and actions, leading us to willingly submit to His will. Our obedience, though imperfect, becomes the tangible evidence of His truth residing within us, authenticating our profession of faith to a watching world and to our own hearts. It calls us to integrity, ensuring that our walk aligns with our talk, and that our love for God is expressed in our diligent pursuit of His ways.

Questions for Reflection

  • What specific "commandments" (broadly understood as God's will and moral precepts) do I find most challenging to keep, and why?
  • In what areas of my life might there be a disconnect between what I profess to believe about God and how I actually live?
  • How does my daily obedience (or lack thereof) impact my sense of truly "knowing" God?
  • What steps can I take to cultivate a deeper, more consistent obedience that flows from a genuine love for God?

FAQ

What does "know him" mean in this context?

Answer: In 1 John 2:4, "know him" (from the Greek ginṓskō) signifies a deep, personal, and experiential relationship with God, not merely intellectual awareness or head knowledge. It implies an intimate acquaintance that transforms one's character and actions. This kind of knowing is relational, much like knowing a close friend or family member, and it naturally leads to a desire to please and obey the one known.

Does this verse mean that if I ever fail to keep a commandment, I am a liar and don't have the truth in me?

Answer: No, the verse is not describing occasional failures or struggles with sin, which are addressed elsewhere in John's epistle (e.g., 1 John 1:9). The Greek present tense of "keepeth not" (G5083, tēréō, in the present participle) suggests a habitual, ongoing, or characteristic pattern of disobedience. John is confronting those whose professed knowledge of God is fundamentally contradicted by their consistent disregard for His commands, indicating that the truth of God's transformative power is genuinely absent in their lives. It's about the direction and disposition of one's life, not isolated acts of sin.

CHRIST-CENTERED FULFILLMENT

First John 2:4 finds its ultimate fulfillment and clarification in the person and work of Jesus Christ. Jesus perfectly embodied the "truth" and perfectly "kept" God's commandments, demonstrating what it truly means to "know" the Father. He declared, "If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love" (John 15:10). Jesus is the Truth incarnate (John 14:6), and His life of perfect obedience, even unto death on the cross, is the ultimate demonstration of true knowledge of God. Through His atoning sacrifice, Christ provides the means for us to be reconciled to God, and through the indwelling Holy Spirit, He empowers believers to genuinely obey God's commands. Therefore, to claim to know God without a corresponding life of obedience is to deny the very nature of Christ's perfect submission and the transformative power of His Spirit, essentially making a claim that is antithetical to the truth revealed in Him. Our ability to keep His commandments is not a prerequisite for salvation, but a fruit and evidence of a genuine relationship with the One who perfectly obeyed.

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Commentary on 1 John 2 verses 3–6

These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges - his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.

I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, Jo1 2:3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, Jo1 2:4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, etc., Rom 2:17, etc. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.

II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, Jo1 2:5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so Jo1 2:15, The love of (to) the Father is not in him; so Jo1 3:17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (Jo1 2:5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, Jo1 2:6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, Joh 15:14.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–6. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 3
It is the manner of life which shows up those who know the commandments; for as a man's word is, so is his life. The tree is known by its fruit, not by its blossom and leaves. Knowledge, then, comes from the fruit and from behaviour, not from talk and from blossom. We say that knowledge is not mere talk, but a certain divine knowledge, that light which is kindled in the soul as a result of obedience to the commandments, and which reveals all that is in a state of becoming, enables man to know himself and teaches him to become possessed of God. What the eye is in the body, knowledge is in the mind. Let them not call bondage to pleasure freedom, as if bitterness were sweet. We have learnt to recognize as freedom that which the Lord alone confers on us when he liberates us from lusts and desires and the other passions. "He who says, I know the Lord, and does not keep his commandments, is a liar and the truth is not in him," says John.
Augustine of HippoAD 430
Ten Homilies on 1 John 1
"And in this we do know Him, if we keep His commandments." What commandments? "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him." But still thou askest, What commandments? "But whoso," saith he, "keepeth His word, in him verily is the love of God perfected." Let us see whether this same commandment be not called love. For we were asking, what commandments, and he saith, "But whoso keepeth His word, in him verily is the love of God perfected." Mark the Gospel, whether this be not the commandment: "A new commandment," saith the Lord, "give I unto you, that ye love one another."
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
Those who are perishing do not know God, and God will deny that he has even known them, as he himself said: “Depart from me, for I have never known you.”
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 30
Yet in the very beginning of the reading you heard what the Truth says: "If anyone loves me, he will keep my word." The proof of love, therefore, is the showing forth of works. Hence the same John says in his epistle: "He who says, 'I love God,' and does not keep His commandments, is a liar." For we truly love God if we restrain ourselves from our own pleasures for the sake of His commandments. For he who still flows away through illicit desires certainly does not love God, because he contradicts Him by his own will.
Gregory the DialogistAD 604
HOMILIES ON THE GOSPELS 30.1
We can be said to be loving God only to the extent that we are keeping his commandments.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 29
For true faith is that which does not contradict in conduct what it says in words. Hence it is that Paul says of certain false believers: "They profess to know God, but they deny Him by their deeds." Hence John says: "He who says he knows God and does not keep His commandments is a liar."

Since this is so, we ought to recognize the truth of our faith in the consideration of our life. For then we are truly faithful, if we fulfill in works what we promise in words.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 14
Since, therefore, you have heard, most beloved brethren, our peril, consider in the Lord's words also your own peril. See whether you are his sheep, see whether you know him, see whether you know the light of truth. But I say "know" not through faith, but through love. I say "know" not from belief, but from action. For the same John the Evangelist who speaks these things testifies, saying: "He who says that he knows God, and does not keep his commandments, is a liar."
Andreas of CaesareaAD 614
CATENA
It is obvious that the person who does not keep God’s commandments has no knowledge of him.
BedeAD 735
Commentary on the Catholic Epistles
Whoever says he knows Him but does not keep His commandments, etc. Christ is called the truth: "I am" (He says) "the way, the truth, and the life" (John XIV). Therefore, it is futile for us to boast about knowing Him when we do not keep His commandments. Nor should we consider it a great thing to know one God, since even demons believe, and tremble. But what it truly means to know God, he shows later, saying:
OecumeniusAD 990
Commentary on 1 John
And by this we know that we have come to know him, if we keep his commandments. Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, in him truly the love of God is perfected. By this we know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked.
"And by this we know." When John had said above that those who believed in the Lord have fellowship with him (1 Jn. 1:6), he now presents what confirms that fellowship towards him, and he says: "And by this we know that we have come to know him." This divine man often uses similar expressions in the same way: as when he says: "He was in the world, and the world was made through him, and the world did not know him." (Jn. 1:10)
Thus, therefore, John now uses the word "to know." That we know him, that is, that we are mixed with him, from this we know if we observe his commandments. The word γινώσκειν, that is, "to know", signifies two things, especially in sacred Scripture, namely to know something: as when it is said: "I have known that the Lord will execute judgment on the poor." (Ps. 139:1) Moreover, it signifies an all-encompassing connection and confirmation towards someone, which is called knowledge: as when it is said, "The Lord knows the ways of the innocent," (Ps. 37:18) and as Paul says, "That we may know God just as we are also known by Him." (1 Cor. 13:12) Similarly, it must be said about ignorance that it is understood in two ways. For just as it seems to external writers that there is one knowledge of opposites. According to this, therefore, to know is taken in two ways in this context. Indeed, when it says, "By this we know," it is taken for knowing; but when it is said, "That we know him," this means that we are firmly joined with him. For he who has a partnership with someone is also joined and connected to him in what he shares.
Therefore, John also adds, "we keep His commandments." From this, that is also resolved: "The Lord knows who are His," (2 Tim. 2:19) and that: "He made Him who knew no sin to be sin for us:" (2 Cor. 5:21) and anything else that is discussed in Sacred Scripture regarding knowledge or ignorance. Then, on the contrary, he confirms the same, using a more abundant proof, and says: Whoever says, "I know him," or "I have fellowship with him," and does not keep his commandments is a liar. For how can it be that the same person is joined to him and yet not joined? Certainly, keeping the commandments indicates obedience, while not observing them indicates that one is by no means a friend.
Therefore, whoever knows God is also known by Him, either having become a partner with God and united with God; and in this, the love of God is evident, through which love he will have the perfection that is in God, and by this, he will judge his closeness to God. For perfect love is indeed exhibited through works. However, since it happens that someone may convey precepts rightly and precisely, while their own affections are sluggish: this is far from God. Therefore, it is said that one who abides in God should also direct the paths of their own life according to Him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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