King James Version

What Does 1 John 4:20 Mean?

1 John 4:20 in the King James Version says “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, ho... — study this verse from 1 John chapter 4 with commentary, cross-references, and original Greek word analysis.

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:20 · KJV


Context

18

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

19

We love him, because he first loved us.

20

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

21

And this commandment have we from him, That he who loveth God love his brother also.


Commentary

KJV Study Commentary
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? John exposes the impossibility of claiming to love God while hating fellow believers. "If a man say, I love God, and hateth his brother" (ean tis eipē hoti agapō ton theon kai ton adelphon autou misē)—the present tenses indicate ongoing states: claiming to love God while simultaneously hating one's brother. This describes religious profession contradicted by loveless living.

"He is a liar" (pseustēs estin)—blunt condemnation. Pseustēs means liar, one who speaks falsehood. There's no diplomatic softening—claiming love for God while hating believers is a lie, demonstrating false profession. John uses similarly stark language throughout the epistle (1:6, 10; 2:4, 22), showing that genuine Christianity involves truth, not mere sentimentality.

"For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (ho gar mē agapōn ton adelphon autou hon heōraken ton theon hon ouch heōraken ou dynatai agapein). The logic is irrefutable: if you cannot love your visible, tangible brother, how can you possibly love the invisible God? The perfect tenses emphasize permanent states—the brother you have seen and continue seeing, the God you have not seen and cannot see (in His essential glory). Loving the visible should be easier than loving the invisible; if we fail at the easier task, we certainly fail at the harder. The test is conclusive—love for fellow believers evidences love for God; hatred proves such claims false.

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Historical & Cultural Context

This principle appears throughout Scripture. Jesus taught that the second greatest commandment (love your neighbor) is like the first (love God) and summarizes the law with these two (Matthew 22:37-40). James condemned honoring rich while despising poor as violating love's royal law (James 2:8-9). Paul taught that love fulfills the law (Romans 13:8-10). The consistent biblical witness is that vertical love for God must manifest in horizontal love for others, particularly fellow believers.

The early church's mutual love was both a distinguishing mark and a evangelistic tool. Tertullian recorded pagans saying, "See how they love one another." Yet even in apostolic times, divisions and lovelessness plagued churches (1 Corinthians 1-4, James 2, 3 John). John's stark declaration that hating brothers while claiming to love God makes one a liar addressed this persistent problem. It challenges every generation of Christians to examine whether profession matches practice.

Reflection Questions

  1. How can you honestly evaluate whether you truly love God when your love for fellow believers (visible evidence) is imperfect?
  2. What hatred or deep dislike of fellow Christians exists in your heart that exposes your claim to love God as potentially false?
  3. Why is loving visible brothers a necessary test and evidence of loving the invisible God rather than an optional addition?

Original Language Analysis

Greek · 31 words
ἐάν1 of 31

If

G1437

a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty

τις2 of 31

a man

G5100

some or any person or object

εἴπῃ3 of 31

say

G2036

to speak or say (by word or writing)

Ὅτι4 of 31
G3754

demonstrative, that (sometimes redundant); causative, because

ἀγαπᾶν5 of 31

I love

G25

to love (in a social or moral sense)

τὸν6 of 31
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Θεὸν7 of 31

God

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

καὶ8 of 31

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τὸν9 of 31
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀδελφὸν10 of 31

brother

G80

a brother (literally or figuratively) near or remote (much like g0001)

αὐτοῦ11 of 31
G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

μισῇ12 of 31

hateth

G3404

to detest (especially to persecute); by extension, to love less

ψεύστης13 of 31

a liar

G5583

a falsifier

ἐστίν·14 of 31

he is

G2076

he (she or it) is; also (with neuter plural) they are

15 of 31
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

γὰρ16 of 31

for

G1063

properly, assigning a reason (used in argument, explanation or intensification; often with other particles)

μὴ17 of 31

not

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

ἀγαπᾶν18 of 31

I love

G25

to love (in a social or moral sense)

τὸν19 of 31
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀδελφὸν20 of 31

brother

G80

a brother (literally or figuratively) near or remote (much like g0001)

αὐτοῦ21 of 31
G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ὃν22 of 31

whom

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

ἑώρακεν23 of 31

he hath

G3708

by extension, to attend to; by hebraism, to experience; passively, to appear

τὸν24 of 31
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Θεὸν25 of 31

God

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

ὃν26 of 31

whom

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

οὐχ27 of 31

not

G3756

the absolute negative (compare g3361) adverb; no or not

ἑώρακεν28 of 31

he hath

G3708

by extension, to attend to; by hebraism, to experience; passively, to appear

πῶς29 of 31

how

G4459

an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!

δύναται30 of 31

can

G1410

to be able or possible

ἀγαπᾶν31 of 31

I love

G25

to love (in a social or moral sense)


Study Guide

Historical Context

This verse is found in the book of 1 John. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

1 John 4:20 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to 1 John 4:20 from Treasury of Scripture Knowledge

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