1 John 5:4

And this is the victory that overcomes the world: our faith. Specifically, that faith which works through love; that faith by which we humbly seek the help of Him who said: In the world you will have tribulations, but take courage, I have overcome the …

Is born of God overcometh the world - Conquers whatever it can lay in the way, either to allure or fright the children of God from keeping his commandments. And this is the victory - The grand means of overcoming. Even our faith - Seeing all things are possible to him that believeth.

Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for, (1.) In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world.

For whatsoever is born of God,....

He that is born of God is born for God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, And this is the victory that overcometh the world, even our faith,

WHAT is this "world" that we have to overcome? Did not God make the world and did He not see "everything that He had made and, behold, it was very good"? Yes, He did. But after sin entered this world, men came under its power and, now, by "the world" is meant all mankind who remain under the power of sin and are enemies of God.

16:11). this is the victory that overcometh--Greek aorist, ". . . that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained (1Jo 2:13;

THE epistles of John are perfumed with love. The word is continually occurring. while the Spirit enters into every sentence. Each letter is thoroughly soaked and impregnated with this heavenly honey. If he speaks of God, his name must be love; are the brethren mentioned, he loves them; and even of the world itself, he writes, “God so loved the world, that he gave his only begotten Son.” From the opening to the conclusion, love is the manner, love the matter, love the motive, and love the aim.

THE epistles of John are perfumed with love. The word is continually occurring. while the Spirit enters into every sentence. Each letter is thoroughly soaked and impregnated with this heavenly honey. If he speaks of God, his name must be love; are the brethren mentioned, he loves them; and even of the world itself, he writes, “God so loved the world, that he gave his only begotten Son.” From the opening to the conclusion, love is the manner, love the matter, love the motive, and love the aim. We stand, therefore, not a little astonished, to find such martial words in so peaceful a writing; for I hear a sound of war. It is not the voice of love, surely, that says,” He that is born of God overcometh the world.” Lo, here are strife and battle. The word “overcometh” seems to have in it something of the sword and warfare; of strife and contention; of agony and wrestling; so unlike the love which is smooth and gentle, which hath no harsh words within its lips; whose mouth is lined with velvet; whose words are softer than butter; whose utterances are more easily flowing than oil. Here we have war—war to the knife; for I read “Whatsoever is born of God overcometh the world;” strife until death; battle throughout life; fighting with a certainty of victory. How is it that the same gospel which always speaks of peace, here proclaims a warfare? How can it be? Simply because there is something in the world which is antagonistic to love; there are principles abroad which cannot bear light, and, therefore, before light can come, it must chase the darkness. Ere summer reigns, you know, it has to do battle with old winter, and to send it howling away in the winds of March, and shedding its tears in April showers. So also, before any great or good thing can have the mastery of this world, it must do battle for it.

WHAT is this "world" that we have to overcome? Did not God make the world and did He not see "everything that He had made and, behold, it was very good"? Yes, He did. But after sin entered this world, men came under its power and, now, by "the world" is meant all mankind who remain under the power of sin and are enemies of God. "The world" means the whole corrupt mass of human society out of which God has taken a people whom He has chosen for Himself, whom He quickens by His Divine Spirit and whose business it is to overcome the world. They will find that the world— the power of evil—will war against them and they also must war against it! And the issue of the battle must not long be doubtful. There remains for us only one of two courses—either the world must overcome us and we must yield to it—or else we must overcome the world and cause it to submit to us. The Apostle helps us to understand what he means by "the world" by what he says in the third verse. "This is the love of God, that we keep His commandments. And His commandments are not grievous." Now, anything which makes us think that God's will is grievous is of the spirit of the world, against which we have to fight. If, for instance, we are tempted to think that the restrictions of God's Law—His commandments and precepts are too stringent, it is the spirit of the world which tempts us to think so, for, "His commandments are not grievous" to those who truly love Him. It is only to the rebellious world that the restrictions of God appear to be too stringent, or that the commands of Christ become burdensome. If we are suffering pain or poverty, or whatever form of trial we may be called to endure, if we are tempted to say, "God is dealing harshly with us, He is unkind to us," that, also, is manifesting the spirit of the world against which we are to contend until we conquer it.

Whatsoever is born of God - Παν το γεγεννημενον· Whatsoever (the neuter for the masculine) is begotten of God: overcometh the world. “I understand by this,” says Schoettgen, “the Jewish Church, or Judaism, which is often termed עולם הזה olam hazzeh, this world. The reasons which induce me to think so are, 1. Because this κοσμος, world, denied that the Messiah was come; but the Gentiles did not oppose this principle.

For whatsoever is born of God overcometh the world - The world, in its maxims, and precepts, and customs, does not rule him, but he is a freeman. The idea is, that there is a conflict between religion and the world, and that in the heart of every true Christian religion secures the victory, or triumphs. In Joh 16:33, the Saviour says, “Be of good cheer; I have overcome the world.” See the notes at that verse. He obtained a complete triumph over him “who rules the darkness of the world,” and laid the foundation for a victory by his people over all vice, error, and sin. John makes this affirmation of all who are born of God. “Whatsoever,” or, as the Greek is, “Everything which is begotten of God,” (πᾶν τὸ γεγενημένον pan to gegenēmenon;) meaning to affirm, undoubtedly, that “in every instance” where one is truly regenerated, there is this victory over the world. See the Jas 4:4 note; 1Jn 2:15-16 note. It is one of the settled maxims of religion, that every man who is a true Christian gains a victory over the world; and consequently a maxim as settled, that where the spirit of the world reigns supremely in the heart, there is no true religion. But, if this be a true principle, how many professed Christians are there who are strangers to all claims of piety - for how many are there who are wholly governed by the spirit of this world! And this is the victory - This is the source or means of the victory which is thus achieved. Even our faith - Faith in the Lord Jesus Christ, 1Jn 5:5. He overcame the world, Joh 16:33, and it is by that faith which makes us one with him, and that imbues us with his Spirit, that we are able to do it also.