The Meaning of 1 John 4:7 Explained

1 John 4:7

KJV: Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

YLT: Beloved, may we love one another, because the love is of God, and every one who is loving, of God he hath been begotten, and doth know God;

Darby: Beloved, let us love one another; because love is of God, and every one that loves has been begotten of God, and knows God.

ASV: Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God.

KJV Reverse Interlinear

Beloved,  let us love  one another:  for  love  is  of  God;  and  every one  that loveth  is born  of  God,  and  knoweth  God. 

What does 1 John 4:7 Mean?

Verse Meaning

Love, as well as faith (i.e, acknowledging the true doctrine of Christ, 1 John 4:1-6), is a product of God"s Spirit. The believer (one "born of God") who also "knows" God (i.e, has intimate fellowship with Him) loves (cf. 1 John 2:3-5).
"The love which the New Testament enjoins involves a consuming passion for the well-being of others, and this love has its wellspring in God." [1]
This verse is a concise summary of the argument of this whole epistle.

Context Summary

1 John 4:1-11 - The Token Of God's Love
In those days the intense ferment of men's minds wrought many delusions and heresies which were fraught with temptation to young converts, and the Apostle wished to give tests for determining which voice spake from God. The confession of Jesus Christ as the Incarnate Word, a spirit of love and gentleness, and the willingness to abide in the doctrine of the Apostles, were signs that the speaker was commissioned by Christ.
Wouldst thou overcome the world? Let Christ enter, and the world will have no charms for thee. There is only one source of pure, divine love, and wherever that love is present, you know that the possessor has found its source in God. God's love is absolutely selfless. He loves the unloving to make them love, putting away their sin and perfecting their union with Himself. [source]

Chapter Summary: 1 John 4

1  He warns them not to believe all who boast of the Spirit;
7  and exhorts to brotherly love

Greek Commentary for 1 John 4:7

Of God [εκ του τεου]
Even human love comes from God, “a reflection of something in the Divine nature itself” (Brooke). John repeats the old commandment of 1 John 2:7. Persistence in loving (present tense αγαπωμεν — agapōmen indicative and αγαπων — agapōn participle) is proof that one “has been begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai as in 1 John 2:29) and is acquainted with God. Otherwise mere claim to loving God accompanied by hating one‘s brother is a lie (1 John 2:9-11). [source]
Of God [ἐκ τοῦ Θεοῦ]
Flows from God. [source]

Reverse Greek Commentary Search for 1 John 4:7

John 3:6 Of the flesh [ἐκ τῆς σαρκὸς]
See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα , Spirit (John 3:6; John 6:63). [source]
John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 17:3 Might know [γινώσκωσι]
Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare John 17:23; John 10:38; 1 John 5:20; 1 John 4:7, 1 John 4:8.“I say, the acknowledgment of God in ChristAccepted by thy reason, solves for thee All questions in the earth and out of it,-DIVIDER-
And has so far advanced thee to be wise. -DIVIDER-
-DIVIDER-
Wouldst thou improve this to reprove the proved?-DIVIDER-
In life's mere minute, with power to use that proof,-DIVIDER-
Leave knowledge and revert to how it sprung?-DIVIDER-
Thou hast it; use it, and forthwith, or die. -DIVIDER-
-DIVIDER-
For this I say is death, and the sole death,-DIVIDER-
When a man's loss comes to him from his gain,-DIVIDER-
Darkness from light, from knowledge ignorance,-DIVIDER-
And lack of love from love made manifest.”Robert Browning, “A Death in the Desert.” The relation of perception of God to character is stated in 1 John 3:2, on which see note. [source]

John 5:42 But I know you [αλλα εγνωκα υμας]
Perfect active indicative of γινωσκω — ginōskō “I have come to know and still know,” the knowledge of personal experience (John 2:24.). The love o‘ God Objective genitive, “the love toward God.” See Luke 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1 John 2:5; 1 John 3:17; 1 John 4:7, 1 John 4:9; 1 John 5:3) and in 2 Thessalonians 3:5; 2 Corinthians 13:14; Romans 5:5. The sense of God‘s love for man occurs in 1 John 3:1; 1 John 4:9, 1 John 4:10, 1 John 4:16; John 15:9. of Christ‘s love for man. These rabbis did not love God and hence did not love Christ. [source]
1 Corinthians 8:3 The same is known of Him [οὗτος ἔγνωσται ὑπ ' αὐτοῦ]
The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Compare Galatians 4:9; 1 John 4:7, 1 John 4:8, 1 John 4:16; 2 Timothy 2:19. Γινώσκω in New-Testament Greek often denotes a personal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John 2:24, John 2:25; 1 Corinthians 2:8; 1 John 4:8. In John the relation itself is expressed by the verb. John 17:3, John 17:25; 1 John 5:20; 1 John 4:6; 1 John 2:3, 1 John 2:4, 1 John 2:5. [source]
1 Corinthians 12:31 And a still more excellent way [και ετι κατ υπερβολην οδον]
In order to gain the greater gifts. “I show you a way par excellence,” beyond all comparison (superlative idea in this adjunct, not comparative), like κατ υπερβολην εις υπερβολην — kath' huperbolēn eis huperbolēn (2 Corinthians 4:17). υπερβολη — Huperbolē is old word from υπερβαλλω — huperballō to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1 Corinthians 13:1-13 is this way, the way of love already laid down in 1 Corinthians 8:1 concerning the question of meats offered to idols (cf. 1 John 4:7). Poor division of chapters here. This verse belongs with chapter 1 Corinthians 13:1-13. [source]
Galatians 3:26 For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
Galatians 5:22 Love [ἀγάπη]
Comp. love of the Spirit, Romans 15:30. In Class. φιλεῖν is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to μισεῖν or ἐχθαίρειν tohate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ἐρᾶν which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Στέργειν (not in N.T., lxx, Sirach 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike φιλεῖν , it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7,3) speaks of poets as loving ( στέργοντες ) their own poems as their children. See also Eurip. Med. 87. Ἁγαπᾶν is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ἐρᾶν . It is not, like φιλεῖν , attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While φιλεῖν contemplates the person, ἀγαπᾶν contemplates the attributes and character, and gives an account of its inclination. Ἁγαπᾶν is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ἀγαπᾶν and φιλεῖν is often very subtle, and well-nigh impossible to express. In N.T. ἐπιθυμαῖν todesire or lust is used instead of ἐρᾶν . In lxx ἀγαπᾶν is far more common than φιλεῖν . Φιλεῖν occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ἀγαπᾶν is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver. -DIVIDER-
-DIVIDER-
The noun ἀγάπη , oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with φίλος , as φιλαδελφία, φιλαργυρία, φιλανθρωπία . Both verbs, φιλεῖν and ἀγαπᾶν occur, but ἀγαπᾶν more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ἀγαπᾶν . The distinction is rather between ἀγαπᾶν and ἐπιθυμεῖν than between ἀγαπᾶν and φιλεῖν . Love, in this passage, is that fruit of the Spirit which dominates all the others. See Galatians 5:13, Galatians 5:14. Comp. 1 Corinthians 13:1-13; 1 John 2:5, 1 John 2:9-11; 1 John 3:11, 1 John 3:14-16; 1 John 4:7-11, 1 John 4:16-21; 1 John 5:1-3. [source]

2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
1 John 5:19 We are of God [ἐκ τοῦ Θεοῦ ἐσμέν]
For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life. [source]
1 John 4:19 We love Him [ἡμεῖς ἀγαπῶμεν αὐτὸν]
The best texts omit Him. Some render let us love, as 1 John 4:7. The statement is general, relating to the entire operation of the principle of love. All human love is preceded and generated by the love of God. [source]
1 John 4:6 He that knoweth [ὁ γινώσκων]
Lit., the one knowing: he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare Philemon 3:12, and He who is calling ( ὁ καλῶν , 1 Thessalonians 5:24) also ὁ ἀγαπῶν hethat loves (1 John 4:7). [source]
1 John 3:3 Every man that hath [πᾶς ὁ ἔχων]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
1 John 1:7 One with another [μετ ' ἀλλήλων]
Not, we with God and God with us, but with our brethren. Fellowship with God exhibits and proves itself by fellowship with Christians. See 1 John 4:7, 1 John 4:12; 1 John 3:11, 1 John 3:23. [source]
1 John 2:7 Beloved [αγαπητοι]
First instance of this favourite form of address in these Epistles (1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7; 3 John 1:1, 3 John 1:2, 3 John 1:5, 3 John 1:11). [source]
1 John 4:1 Beloved [αγαπητοι]
Three times in this chapter (1 John 4:1, 1 John 4:7, 1 John 4:11) we have this tender address on love. [source]
1 John 5:1 That Jesus is the Christ [οτι Ιησους εστιν ο Χριστος]
The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love. [source]
3 John 1:2 Beloved []
Compare the plural, 1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7, 1 John 4:11. [source]

What do the individual words in 1 John 4:7 mean?

Beloved we should love one another because - love from - God is and everyone - loving has been born knows - God
Ἀγαπητοί ἀγαπῶμεν ἀλλήλους ὅτι ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν καὶ πᾶς ἀγαπῶν γεγέννηται γινώσκει τὸν Θεόν

Ἀγαπητοί  Beloved 
Parse: Adjective, Vocative Masculine Plural
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
ἀγαπῶμεν  we  should  love 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: ἀγαπάω  
Sense: of persons.
ἀλλήλους  one  another 
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀγάπη  love 
Parse: Noun, Nominative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
πᾶς  everyone 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀγαπῶν  loving 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀγαπάω  
Sense: of persons.
γεγέννηται  has  been  born 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: γεννάω  
Sense: of men who fathered children.
γινώσκει  knows 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεόν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.