TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 5:18–21. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.A recapitulation of the privileges and advantages of sound Christian believers.
1.They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, Jo1 5:1) sinneth not (Jo1 5:18), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said Jo1 3:6, Jo1 3:9), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin.
2.They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not (Jo1 5:18), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. they are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, Jo1 5:19. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination (Deu 32:9); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. there is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, Jo1 5:20. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as Joh 1:18), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, Joh 17:3. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: "And we are in him that is true, even (or and) in his Son Jesus Christ, Jo1 5:20. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life" or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life" (Joh 1:1, and here, Jo1 1:2), "so that in union with either, much more with both, we are united to the true God and eternal life." Then we have,
II.The apostle's concluding monition:
"Little children" (dear children, as it has been interpreted), "keep yourselves from idols, Jo1 5:21. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"And the whole word lies in the wicked one;" not the creation, but worldly men, and those who live according to their lusts.
For in the most general sense it holds good that it is apparently not possible for any man to remain altogether without experience of ill. For, as one says, "the whole world lieth in wickedness;" and again, "The most of the days of man are labour and trouble." But you will perhaps say, What difference is there between being tempted, and falling or entering into temptation? Well, if one is overcome of evil-and he will be overcome unless he struggles against it himself, and unless God protects him with His shield-that man has entered into temptation, and is in it, and is brought under it like one that is led captive. But if one withstands and endures, that man is indeed tempted; but he has not entered into temptation, or fallen into it.
"As then, when the days of our present life shall fail, those good deeds of beneficence to which we have attained in this unrighteous life, and in this "world "which "lieth in wickedness"
The “world,” that is, those who love the world, are subjected to evil. This includes everybody, because we are all born under sin, which traces its origin to the disobedience of Adam. Many heretics claim that there is a creator god who made the world evil to begin with, but this is not so. The word refers to people, not to the material substance of creation.
[Daniel 4:4] "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Revelation 12:4). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isaiah 14:12). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, "'I was at ease in my house and prospering in my palace...'" or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Luke 4:6). Likewise the Apostle says: "The world lieth in the Wicked One" (1 John 5:19).
The world is subjected to the perversion which gives birth to sin, and because of that it is prone to the cultivation of evil things.
We know that whoever is born of God does not sin, but he who has been born of God guards (τηρεῖ) himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies under the sway of the wicked one. And we know that the Son of God has come and has given us an understanding, 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. Little children, keep yourselves from idols. Amen.
Having declared this, he subsequently indicates whose sin is the sin leads to death; and he says that whoever is born of God does not sin. For when he has once entrusted himself to the one dwelling in him through adoption in Christ, he remains inaccessible to sin. However, lest anyone think that such a nature has been completely changed, so that he can no longer be seized by sin, he adds:
"He guards himself," as if to say: Unless he were to keep and guard himself from the evil one, he would certainly sin. Therefore, it is not nature that leads to perfection, but rather the glory of God, who, because He has adopted us, has deemed us worthy of such grace: that by keeping and guarding what has been given to us by Him, we may also have it, so that we do not sin. For unless it were so, since the world is established in evil (and the world refers to those who have not committed themselves to God through good works), nothing would prevent us from being examined along with those who perish: because the mind of man is continually inclined to evil from early youth, as God revealed during the time of the flood. (Gen. 8:22) But since, John says, the Son of God has come and has given us an understanding by which we may know the true God through internal understanding, and be in His true Son Jesus Christ: we have come to know through this glory that He is the true God and eternal life, and by knowing we are safe from the onslaught of evil and its offenses. "This is the true God." This, also, serves as a demonstrative article. Here, the article indicates relationship. "keep yourself from idols." Some have questioned: If John writes this to the perfect, why does he now command them to beware of idols? We therefore say that because he wrote to the whole Church, which was not made up of a select people, but there were also some among them who were less affected. Therefore, he commands all these, looking at their slippery nature.
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Summary
This verse offers a foundational declaration of the believer's spiritual identity and security, affirming that those who have placed their faith in Christ are inherently "of God." In striking contrast, it simultaneously reveals the sobering reality that the entirety of the fallen human system, often referred to as "the world," lies prostrate and under the pervasive influence of evil, highlighting the profound spiritual chasm between the redeemed and unredeemed humanity.
Context
Literary Context
First John is a profound epistle penned by the Apostle John, characterized by its recurring themes of fellowship with God, the assurance of salvation, and the stark contrast between light and darkness, truth and error, and love and hate. This particular verse, 1 John 5:19, appears near the conclusion of the letter, serving as a powerful summary statement that reinforces the distinct spiritual identity of believers and the pervasive reality of the fallen world. It follows John's declaration about the victory that overcomes the world through faith (1 John 5:4) and the divine witness concerning Jesus as the Son of God (1 John 5:6-12), leading into further assurances regarding prayer (1 John 5:14-17) and the protection believers have from the evil one (1 John 5:18). Verse 19 acts as a pivotal declaration, solidifying the spiritual chasm between the redeemed and the unredeemed world before John's final admonitions.
Historical & Cultural Context
Written likely from Ephesus towards the end of the first century AD, 1 John was addressed to early Christian communities grappling with emerging theological challenges, particularly proto-Gnostic teachings. These false doctrines often denied the true humanity of Christ, promoted a dualistic worldview (spirit good, matter evil), and led to either asceticism or libertinism. John counters these errors by emphasizing the reality of Christ's incarnation and the ethical implications of true faith, such as love and righteousness. The concept of "the world" (κοσμος, kosmos) in John's writings does not refer to the physical creation, but to humanity organized in opposition to God, including its values, systems, and spiritual powers. This understanding would have resonated deeply with believers living amidst pervasive pagan culture, idolatry, and moral corruption, highlighting the spiritual battle they faced daily and the need for a distinct Christian identity.
Key Themes
This verse contributes significantly to several overarching themes in 1 John. Firstly, it underscores the theme of Assurance and Knowledge, as the epistle consistently emphasizes the certainty of salvation and the experiential knowledge believers have of God (1 John 2:3). The opening phrase "we know" reinforces this epistemic confidence. Secondly, it highlights the Divine Origin vs. Worldly Dominion, drawing a sharp contrast between those who are "of God" (born of God, 1 John 3:9) and "of the world" (under the sway of the evil one, 1 John 3:8). This ethical and spiritual dualism is central to John's message. Finally, the declaration that "the whole world lieth in wickedness" reinforces the theme of Spiritual Warfare, acknowledging the reality of spiritual opposition from "the evil one" (1 John 2:13-14) and the "spirit of antichrist" (1 John 4:3), in which believers are participants but also victors through Christ.
Exposition and Analysis
Key Word Analysis
This verb, G1492, derived from a primary verb meaning "to see" (literally or figuratively), implies a deep, experiential understanding rather than mere intellectual assent. In its perfect tense, as used here, it conveys a state of settled knowledge or awareness. For believers, this "knowing" that they are "of God" is a firm conviction, a spiritual certainty rooted in their new birth and relationship with God, distinguishing it from speculation or wishful thinking.
The verb G2749, keîmai, means "to lie outstretched," suggesting a state of being situated, positioned, or even prostrate. It implies a fixed, passive state. When applied to "the whole world" and its relationship to "wickedness," it paints a vivid picture of the world not merely being influenced by evil, but fundamentally existing within its grasp, under its dominion, or prostrate beneath its power. It is a pervasive, inherent condition rather than an occasional influence.
This noun, G4190, ponērós, describes something hurtful, evil, or morally culpable. While it can refer to evil in a general sense, in the New Testament, especially in Johannine literature, it frequently carries the connotation of the "evil one" himself, Satan. Thus, the phrase "lieth in wickedness" strongly implies that the world is under the pervasive influence, control, or even direct dominion of the devil, the ultimate source of moral evil and opposition to God.
Verse Breakdown
"And we know that we are of God,"
This opening clause establishes the believer's secure identity and divine origin. The "we know" signifies a confident, Spirit-given assurance, not a speculative hope. To be "of God" (Greek: ek Theou) denotes a spiritual birth and belonging, indicating that believers derive their nature, life, and allegiance from God. This is a fundamental statement of regeneration and adoption into God's family, contrasting sharply with the world's origin and state.
"and the whole world lieth in wickedness."
This contrasting clause describes the spiritual condition of humanity apart from God. "The whole world" (Greek: ho holos kosmos) refers to the organized system of human society, culture, and values that stands in opposition to God, not the physical creation. The verb "lieth" (Greek: keîmai) suggests a state of being prostrate, situated, or under the power of something. Coupled with "wickedness" (Greek: ponērós), which often refers to the Evil One, it powerfully conveys that the entire unredeemed world system is under the pervasive influence, control, or dominion of Satan, the ultimate source of evil. It is a world alienated from God and enslaved to sin and spiritual darkness.
Literary Devices
John employs several powerful literary devices in this concise verse to convey profound theological truths. The most prominent is Dichotomy or Stark Contrast. The verse presents two mutually exclusive spiritual realities: "we are of God" versus "the whole world lieth in wickedness." This creates a clear division between the redeemed and the unredeemed, the kingdom of light and the kingdom of darkness, emphasizing the distinct spiritual allegiances and conditions. Furthermore, the use of Personification for "wickedness" (Greek: ponērós) strongly implies the active agency of the "evil one" (Satan). While the word can mean general evil, its frequent use in Johannine literature to refer to the devil suggests that the world is not merely prone to evil, but under the sway of a malevolent spiritual being. Finally, the phrase "the whole world" could be seen as a form of Hyperbole, not literally meaning every single individual, but emphasizing the pervasive and comprehensive nature of sin and evil's dominion over humanity apart from God, underscoring the vastness of the spiritual darkness outside of Christ.
Theological and Thematic Connections
This verse encapsulates a core theological truth: the radical distinction between the regenerate and the unregenerate. It affirms the biblical doctrine of spiritual rebirth, where believers are fundamentally transformed from being "of the world" to being "of God." This new identity is not merely a change in status but a change in nature, bringing believers into fellowship with the Father and the Son. Conversely, the declaration that the world "lieth in wickedness" underscores the biblical understanding of humanity's fallen state and the pervasive influence of sin and Satan over the unredeemed. This highlights the urgent need for salvation and the transformative power of the gospel, which delivers individuals from the dominion of darkness into the kingdom of God's dear Son.
Reflection and Application
1 John 5:19 offers both profound comfort and a sobering call to spiritual vigilance for the believer. The assurance that "we are of God" provides an unshakeable foundation for our identity and security in Christ, reminding us that our spiritual lineage is divine, not earthly. This truth should cultivate deep gratitude and confidence, knowing that we belong to the Creator of the universe and are recipients of His grace and protection. Simultaneously, the stark reality that "the whole world lieth in wickedness" compels us to exercise spiritual discernment and wisdom. It warns against uncritically embracing worldly values, philosophies, or entertainment that are antithetical to God's kingdom. This awareness should motivate us to live distinctively, reflecting Christ's character and light in a darkened world, while also fostering a compassionate urgency to share the liberating truth of the Gospel with those still ensnared by the world's dominion. Our mission is not to escape the world, but to be salt and light within it, demonstrating the transforming power of God's love.
Questions for Reflection
FAQ
What does it mean that "we are of God"?
To be "of God" (Greek: ek Theou) signifies a profound spiritual transformation. It means that believers have been born again by the Spirit of God, receiving a new nature and a divine origin. This is not merely an affiliation but a fundamental change in identity and allegiance, making them children of God and partakers of His divine nature (2 Peter 1:4). It implies that their life, purpose, and values are now derived from God, separating them spiritually from the fallen world system.
Does "the whole world lieth in wickedness" mean every single person is evil?
While the phrase "the whole world" (Greek: ho holos kosmos) can be understood as encompassing all humanity, in this context, especially within Johannine theology, it primarily refers to the organized system of human society, culture, and values that is alienated from God and stands in opposition to His will. It describes the pervasive spiritual condition of humanity apart from divine grace, where sin reigns and the "god of this world" (2 Corinthians 4:4) blinds unbelievers. It highlights the systemic nature of evil and its dominion over unredeemed humanity, rather than making a blanket statement about the inherent depravity of every individual's character, though it certainly implies the universal impact of sin.
How can the world "lie in wickedness" if God is sovereign?
God's sovereignty is not negated by the world's fallen state; rather, it is demonstrated in His plan of redemption. The world "lying in wickedness" describes its present, temporary condition under the influence of sin and the evil one, a consequence of humanity's rebellion (Romans 5:12). However, God remains ultimately sovereign over all things, working His purposes even through the brokenness of the world. His sovereignty ensures that this state is not permanent and that His kingdom will ultimately triumph. Believers, though living in this fallen world, are protected by God (1 John 5:18) and are called to be agents of His redemptive work, shining light into the darkness until Christ's return.
Christ-Centered Fulfillment
1 John 5:19 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the very embodiment of what it means to be "of God" and the one who decisively conquers the "wickedness" in which the world lies. Jesus, as the Son of God, perfectly reveals the Father, and through His incarnation, He brought divine life into a world steeped in death and sin (John 1:1-14). His life, death, and resurrection represent God's decisive invasion of the world's dominion of evil. He came to destroy the works of the devil (1 John 3:8), and by His atoning sacrifice, He delivered those who believe from the power of darkness and transferred them into His own kingdom (Colossians 1:13). The believer's assurance of being "of God" is entirely predicated on their union with Christ, who is "the true God, and eternal life" (1 John 5:20). Thus, while the world remains under the sway of evil, Christ's victory ensures that those who are in Him are no longer defined by the world's wickedness but by their divine origin and the empowering presence of the Holy Spirit, who is "greater... than he that is in the world" (1 John 4:4).