King James Version

What Does 1 John 5:18 Mean?

1 John 5:18 in the King James Version says “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one t... — study this verse from 1 John chapter 5 with commentary, cross-references, and original Greek word analysis.

We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

1 John 5:18 · KJV


Context

16

If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

17

All unrighteousness is sin: and there is a sin not unto death.

18

We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

19

And we know that we are of God, and the whole world lieth in wickedness.

20

And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.


Commentary

KJV Study Commentary
We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. John returns to earlier themes with assuring conclusion. "We know that whosoever is born of God sinneth not" (oidamen hoti pas ho gegennēmenos ek tou theou ouch hamartanei)—this restates 3:9. The perfect participle emphasizes completed regeneration's continuing state. The present tense "sinneth not" indicates that the born-again believer doesn't practice sin as a lifestyle. This doesn't claim sinless perfection (contradicting 1:8) but that habitual, willing sin is incompatible with regeneration.

"But he that is begotten of God keepeth himself" (all' ho gennētheis ek tou theou tērei auton). The aorist participle emphasizes the point of birth. Tēreō means to keep, guard, protect. Some manuscripts read "He (Christ) keeps him" rather than "he keeps himself." Both are true—believers guard themselves through vigilance and discipline, and Christ guards them by His power. Self-keeping isn't independent of grace but Spirit-enabled faithfulness. We work out salvation that God works in us (Philippians 2:12-13).

"And that wicked one toucheth him not" (kai ho ponēros ouch haptetai autou). Ponēros (the evil one) is Satan. Haptomai means to touch, grasp, or harm. Satan cannot ultimately harm the regenerate believer kept by God's power. He may tempt, accuse, and attack, but he cannot snatch believers from God's hand (John 10:28-29). This provides assurance—those born of God are protected from Satan's destroying power, securing their eternal salvation despite ongoing spiritual warfare.

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Historical & Cultural Context

The doctrine of perseverance of the saints (Reformed theology) or eternal security teaches that those genuinely born of God cannot lose salvation. This doesn't mean Christians cannot sin but that habitual, final apostasy is impossible for the regenerate. God who began the good work completes it (Philippians 1:6). Those who ultimately abandon faith demonstrate they were never truly born of God (1 John 2:19).

This contrasts with Arminian theology teaching that genuine believers can lose salvation through sin or unbelief. John's teaching that those born of God don't practice sin and are kept from Satan's harm supports the Reformed view. However, this doesn't license presumption—those who presume on grace while living in sin show they were never regenerated. The doctrine provides assurance to struggling believers while warning false professors.

Reflection Questions

  1. How does this verse provide assurance that your salvation is secure despite ongoing struggles with sin?
  2. What does it mean to 'keep yourself' in the context of being born of God—how do human responsibility and divine preservation relate?
  3. How should knowing that Satan 'touches not' those born of God affect your response to spiritual warfare and temptation?

Original Language Analysis

Greek · 24 words
Οἴδαμεν1 of 24

We know

G1492

used only in certain past tenses, the others being borrowed from the equivalent g3700 and g3708; properly, to see (literally or figuratively); by impl

ὅτι2 of 24

that

G3754

demonstrative, that (sometimes redundant); causative, because

πᾶς3 of 24

whosoever

G3956

all, any, every, the whole

4 of 24
G3588

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

γεννηθεὶς5 of 24

he that is begotten

G1080

to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate

ἐκ6 of 24

of

G1537

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

τοῦ7 of 24
G3588

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

Θεοῦ8 of 24

God

G2316

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

οὐχ9 of 24

not

G3756

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

ἁμαρτάνει10 of 24

sinneth

G264

properly, to miss the mark (and so not share in the prize), i.e., (figuratively) to err, especially (morally) to sin

ἀλλ'11 of 24

but

G235

properly, other things, i.e., (adverbially) contrariwise (in many relations)

12 of 24
G3588

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

γεννηθεὶς13 of 24

he that is begotten

G1080

to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate

ἐκ14 of 24

of

G1537

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

τοῦ15 of 24
G3588

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

Θεοῦ16 of 24

God

G2316

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

τηρεῖ17 of 24

keepeth

G5083

to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from g5442, which is properly to prevent escaping; and from g2892

ἐαυτὸν,18 of 24

himself

G1438

(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc

καὶ19 of 24

and

G2532

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

20 of 24
G3588

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

πονηρὸς21 of 24

that wicked one

G4190

hurtful, i.e., evil (properly, in effect or influence, and thus differing from g2556, which refers rather to essential character, as well as from g455

οὐχ22 of 24

not

G3756

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

ἅπτεται23 of 24

toucheth

G680

properly, to attach oneself to, i.e., to touch (in many implied relations)

αὐτοῦ24 of 24

him

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


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 5:18 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 5:18 from Treasury of Scripture Knowledge

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