THE BELIEVERS' PROTECTOR — 1 JOHN 5:18

 Verse 18: We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. [ESV]

 

The first part of this verse was discussed in the previous post directing the believer that they are not to keep on sinning, that they should avoid every inducement to sin in thought, word and deed and to firmly resolve not to sin.

The Believers’ Protector

Next, John asserts that we have a protector: He who was born of God. What he is presenting is a precise reference to the Lord Jesus Christ: “the only begotten from the Father” (John 1:14); “His only begotten Son” (John 3:16, 18; 1 John 4:9). This is John’s affirmation of the unique person of Jesus Christ—both God and man; and his unrelenting opposition to the Gnostic heresy, a heresy which continues even today, alleging that Our Lord was merely a “good man” thus denying His deity.

Jesus Christ continuously keeps him, the believer, by watching over and guarding1 him during his life on earth. How exactly does He accomplish this? First, by keeping the believer eternally secure:

And I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. (John 10:28)

But He also keeps the believer from the power of the evil one. Who is the evil one? The Greek word for evil (poneros) in our passage means evil in an active sense “which corrupts others, evil–disposed, malevolent, malignant, wicked.”2 By a comparison of the Parable of the Sower in the gospel accounts of Matthew, Mark and Luke, it can be established that he is none other than Satan.

“When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road.” (Matthew 13:19)

“These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them.” (Mark 4:15)

“Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved.” (Luke 8:12)

We find that Matthew uses this same word that John does, but in the parallel passages Mark uses Satan (Satanas) and Luke uses devil (diabolos). In these gospel passages the inspired authors each used a different Greek word to describe the active wickedness of Satan. Evil doesn’t come from nowhere or from something inanimate; it originates from this one person who is actively antagonistic and opposed to the God of the universe: Satan.

The Aim of the Evil One

The evil one’s intention is not to achieve “a mere superficial touch”3 but rather to secure a firm grasp. But since he cannot snatch the believer out of Our Lord’s hand (John 10:28-29), he will do all that he can “to sever the vital union between Christ and the believer”4  by destabilize believers with false teachers and heretical doctrines.

As the believer’s protector, Our Lord prayed to His Father just prior to His death to keep (protect) His disciples from the evil one, Satan.

 “I do not ask You to take them out of the world, but to keep them from the evil one.” (John 17:15)

He then specified the manner by which they should be protected, praying: “Sanctify them in the truth: Your word is truth” (John 17:17). The word sanctify implies “the separation of the believer from the world in his behavior—by the Father through the Word.”5

In the same context, prior to when Jesus offered this prayer, He had forewarned the disciples that “Satan has demanded permission to sift you like wheat” (Luke 22:31). The sifting of wheat is the process of separating the choice grain from the chaff, the worthless coating over the seed. Our Lord was predicting how the disciples will be tested when Satan sifts them, meaning to agitate and establish by trials and afflictions6 to determine if they are truly “of the truth” (1 John 3:19). For their response to testing ought to be a complete reliance upon their faith, a resting upon the truths of God’s Word that they have been taught. If the testing causes them to fall to pieces, then it will prove that they are abysmally lacking in biblical truth—a condition as worthless as chaff.

In Luke 22:32, Jesus further requests of the Father that “your faith may not fail.” The word faith refers to “that which is believed, body of faith or belief, doctrine.”7 For it is the knowledge of the doctrines of God’s Word that empowers the believer to overcome all trials and testing. When we consider how our Lord interceded for His disciples that their faith would not fail them, we can be assured that in His present ministry today at the right hand of God He “also intercedes for us” (Rom. 8:34; Heb. 7:25).

It is imperative that we who believe in Jesus Christ, should understand that Scripture is the only source of absolute truth; designed by God to enable us to distinguish the error of false teachings instigated by the evil one.

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[1] Thomas, R. L. (1998). τηρέω. In New American Standard Hebrew-Aramaic and Greek Dictionaries. Anaheim: Foundation Publications, Inc., G5083.

[2] Zodhiates, S. (2000). πονηρός. In The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G4190.

[3] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1 John 5:18.

[4] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). ἅπτω. In Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 638). Nashville, TN: T. Nelson, 2.638.

[5] Vine, W. E. (1996). Collected Writings of W.E. Vine. Nashville, TN: Thomas Nelson.

[6] Zodhiates, σινιάζω, G4617.

[7] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). πίστις. In A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 664.

 

© 2026 David M. Rossi
 

TO FIRMLY RESOLVE NOT TO SIN - 1 JOHN 5:18

Verse 18: We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. [ESV]

As John begins to close his epistle, the next 3 verses open with the single Greek word we know. John is reviewing what we have learned from his instruction. He previously emphasized the believer’s practice of righteousness (2:29; 3:7, 10) instead of the practice of sin and lawlessness (3:4, 8, 9). Further, differentiating “between the occasional lapse and habitual sin or a continuous sinful state”1 (5:16–17). However, verse 18 is not specifically a reference to sin leading to death as was cited in verse 16.

Does Not Sin 

The opening phrase is both logical and declarative. Logical, because at the moment a person believes in Christ they are born of God and are immediately in an abiding relationship with Him and thus it is impossible for them to sin. And since all their sins have been judged, they are now in a right-relationship with the Father. As a declarative statement, it is God’s objective for the believer to have continuous abiding fellowship with Him that is not interrupted by sin.

However, no believer is able to lead a perfect life as did Our Lord. Still, it is not God’s ideal standard that believers involve themselves in sin or to regard sin indifferently. This verse expands upon John’s instruction in chapter 1 concerning our fellowship “with the Father, and with His Son Jesus Christ” (1:3). The word fellowship means “an association involving close mutual relations and involvement.”2 It is the essential aspect of our abiding in Him. To sin is to “walk in darkness” (1:6); hence, the converse is to “walk in the Light” and have fellowship with Him (1:7).

Therefore, John is declaring a biblical principle that everyone who is born of God ought to personally embrace and observe: to firmly resolve not to sin. This implies the avoidance of every inducement to sin in thought, word and deed. For our responsibility before the Lord is twofold: that at all times we should be alert to personal sin during our moment-by-moment walk of faith and that we should be determined to maintain an abiding fellowship with the Lord in the sphere of His love relationship. Mindful that we are not alone in our endeavor to overcome temptations to sin as the writer to the Hebrews explained:

For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. (Hebrews 2:18)

Ryrie makes a relevant observation, that Our Lord’s temptations “were designed to sidetrack Him in the purpose of His coming to earth.”3 Thus, temptation and sin is the evil one’s ploy intended to distract us from God’s plan for our lives.

Our Defense

So what should be our defensive position against temptation and sin? The apostle Peter instructs us:

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. (1 Peter 5:8 ESV)

The idea of being sober-minded does not imply being free from alcoholic intoxication; for the Greek noun is used in the New Testament figuratively to be free from confusion, distraction and be self-controlled.4 Peter also advises the ideal means to maintain watchfulness to the “schemes of the devil” (Ephesians 6:11ESV) is to “resist him, firm in your faith” (1 Peter 5:9 ESV). For our faith should be comprised of sound biblical teachings. So that the greater our knowledge and understanding of God’s Word, the more we will become alert to temptations and enable us to resist sin. Thus we will attain a vital objective of our Christian life: to achieve consistent fellowship with Him and to “do the things that are pleasing in His sight” (1 John 3:22).

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[1] Waugh, R.M.L. (1953). The Preacher and His Greek Testament, London: The Epworth Press, p. 46.

[2] Louw, J. P., & Nida, E. A. (1996). Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1.445.

[3] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago: Moody Press, p. 1947 note.

[4] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). In A Greek-English Lexicon of the New Testament and other early Christian Literature. Chicago: University of Chicago Press, p. 538.

 

THE WICKED LAWLESSNESS OF SIN - 1 JOHN 5:17

Verse 17: All unrighteousness is sin, and there is a sin not leading to death.

John now summarizes verses 14–17 concerning prayer with a gentle warning and a calm assurance.1

 

Sin Categorized

John has previously characterized sin as lawlessness (3:4). God’s commands presented throughout Scripture, including the Ten Commandments, encompass His laws for all mankind to uphold. Even though believers of the Church Age do not live by the commands of the Mosaic Law, there are many commands given that believers today are to obey in thought, word and deed. Disobeying God’s mandates places the believer in a position of lawlessness. John assured us that His commandments are not burdensome (5:3), meaning they do not carry the psychological stress of constraining and challenging mandates; this is just as Our Lord guaranteed “For My yoke is easy and My burden is light” (Matthew 11:30).

But in this verse, John advances the issue by asserting that all unrighteousness is sin. The Greek word for unrighteousness (adikia) indicates that which is contrary to what is right in accordance “to the standard of His holiness and righteousness.”2 Swanson characterizes it as unjust deed, wickedness, evil, wrongdoing.3 Further expanding upon the concept of wickedness, Zodhiates states:

This wickedness is seen more particularly in the neglect of the true God and His laws and in an adherence to the world or to idolatry; hence, adikía means impiety, ungodliness, contempt of God, as opposed to truth or piety toward God…those who impede the worship of the true God.4

This implies that the believer who sins has substituted their faithfulness to God for selfish ambitions by indulging in the fleeting enticements and pleasures of this world (Romans 2:8; 2 Thessalonians 2:10–12; 2 Peter 2:15).

Reassurance of Our Relationship

Next, John encourages believers that there is a sin condition that does not result in the divine discipline of death. Robertson asserts that: “Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ.”5 We should recall that there is no sin that God would refuse to forgive us for and to cleanse us from its stain. The fact is that all our sins (and the sins of the whole world) were judged on the cross, having satisfied the just demands of the Father (1 John 2:2).

And yet we should never be dismissive of the fact that we may receive corrective discipline for unconfessed sins. However, this can be avoided if we keep short accounts with God. This requires an acute awareness of personal sins and diligence in confessing sins (1 John 1:9); for confession of sin is by necessity self-judgement, as explained by the apostle Paul:

But if we judged ourselves rightly, we would not be judged. But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. (1 Corinthians 11:31–32)

We must keep in mind that if God were not to discipline us, then regarding our vital relationship with Him, we would be considered “illegitimate children and not sons” (Hebrews 12:8). Thus, the reason for corrective discipline of those “whom the Lord loves” (Proverbs 3:12) is plainly stated by the writer of Hebrews:

All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. (Hebrews 12:11)

The Life of Righteousness

The writer to the Hebrews instructs us to once and for all time to “lay aside every encumbrance and the sin which so easily entangles us and let us run with endurance the race that is set before us” (Hebrews 12:1). But note that the writer to the Hebrews characterizes our life of righteousness as a race. This is a direct contrast to the perception of some in Christian assemblies today, where many equate the Christian way of life with a journey. The Greek word for race (agon) is where we get our English word agony. Elsewhere Paul uses this word for fight in 1 Timothy 6:12; 2 Timothy 4:7, conflict in Philippians 1:30 and struggle in Colossians 2:1. Paul further instructs us to “run in such a way that you may win” (1 Corinthians 9:24), meaning to race like the rabbit and not trudge along like the tortoise. As our example, Paul could rightly boast: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4:7).

Therefore, the Christian life is not some tranquil, idyllic excursion down a dreamy country lane. It is fighting the good fight, finishing the course, keeping the faith—this is our race, our life of righteousness. Anything else is a distraction from attending to the primary spiritual needs of the believer: the study of His Word and the absorption of His truth to establish the foundation of our belief structure. It is only with this basis for our faith that we live the righteous life. This is the formula advanced by Paul:

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work. (2 Timothy 3:16–17; cf. Romans 12:1–2)

Final Thought

Note the writer to the Hebrews’ apt conclusion:

Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (Hebrews 13:20–21)

Are we striving to “do the things that are pleasing in His sight” (1 John 3:22)? Are we determined to finish our race? The key is: that we must run; and to do so unrestrained by the unrighteousness of sin.

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[1] Smith, David (1990). The Expositor’s Greek Testament (Nicoll, W. Robertson, Ed.), Grand Rapids, MI: Eerdmans, 5.198.

[2] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.326.

[3] Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek New Testament. Oak Harbor: Logos Research Systems, Inc., G94

[4] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G93.

[5] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1 John 5:17.

 

© 2026 David M. Rossi 

 

THERE IS A SIN LEADING TO DEATH - 1 JOHN 5:16

Verse 16: If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this.

Previously, in the last post, it was discussed how the faithful believer is to pray for a fellow brother in Christ who may be entangled in sinning. It is important that they not ask God to coerce the erring brother but that the Lord might appeal to his will in order that the erring brother might confess and seek to be restored to fellowship with God.

What follows in the remainder of this verse is a truth that many have found difficult to comprehend. Since the Holy Spirit led the apostle John to write this text, we must endeavor to understand its full import of how it applies to us today.

Sin Resulting in Death

In the final phrase of this verse, John assures us that there is indeed a sinful condition that will result in the physical death of the believer. Again, as in the opening phrase of this verse, the English translation reads a sin but the Greek text does not specify one particular sin. Instead, this implies a continual state of sin in which the believer is abiding while persistently refusing God’s summoning to repentance and restoration to abiding fellowship with Him. James describes this believer as one who “strays from the truth…the error of his way” (James 5:19–20). The apostle Peter portrays them as “forsaking the right way, they have gone astray” (2 Peter 2:15). The right way which Peter refers to is “the way of righteousness” (2 Peter 2:21), which is synonymous with being in fellowship—walking in the Light (1:7).

So what John is telling us is that believers who continue to live in a status of sin, the longer they prolong their rebelliousness to the will of God for their life that at some point the Lord will remove them by death. We have no idea of how long the Lord will allow the erring brother to maintain their sinful status before He administers this final discipline. This means that we need to continue intercessory prayer that the Lord preserves their life.

But when the unfortunate event of the final disciple occurs—the removal of the sinning brother by the Lord in death—John states that we should not make request for this. Here the Greek word for request, erotao (ἐρωτάω), is different than the Greek word for ask, aiteo (αἰτέω), that John used earlier. This word (erotao) normally “provides the most delicate and tender expression for prayer or request with the one asking and the one being asked being on an equal level, such as the Lord Jesus asking of the Father”1 (cf. John 14:13, 14). Trench states that this is the only passage in the New Testament that seems to contradict the normal usage of this word erotao and that in no other instance is it “used in the New Testament to express the prayer of man to God, of the creature to the Creator.”2 Whereas, aiteo generally indicates a request made by “one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God.”3

Therefore, we are discouraged from making an appeal to God for “intercession for any believer who has experienced divine judgment in the form of death. Such prayer for the dead would be contrary to God’s will.”4 This indicates that we must leave the matter in God’s hands. Also, we should consider these two biblical truths pertaining to this particular divine judgment: there are no Scripture that authorizes praying for those who are dead, and that what we ask for in our prayers must be according to His will (v. 14); thus the discipline dispensed by the sovereign will of God cannot be reversed by a believer’s prayer. 

A Final Note

We ought always to be mindful of the spiritual well-being of our fellow believers. But if we become aware of a brother entangled in sin then we “who are spiritual” (free from unconfessed sin, walking in fellowship) are to follow the apostle Paul’s command “to restore such a one in a spirit of gentleness” (Galatians 6:1). This would imply that any confrontation should to be tactful and in private. However, it isn’t possible or even practical to be aware of every sin of our fellow brother. For outside of our immediate family, we should be cautious and not become arrogant and overly absorbed in or actively intruding upon the privacy of other believers, thus becoming a spiritual busybody.

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[1] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G2065.

[2] Trench, Richard (1975). Synonyms of the New Testament, Grand Rapids, MI: Eerdmans, p. 145.

[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.40.

[4] Harris, Murray J. (1986). In The New International Dictionary of New Testament Theology (Brown, Colin, Ed.), Grand Rapids, MI: Zondervan Publishing House, 3.1205–1206.

 

© 2026 David M. Rossi