1 John 5:1

WEB

Whoever believes that Jesus is the Christ is born of God. Whoever loves the Father also loves the child who is born of him.

KJV

Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

Commentary

In this chapter the apostle asserts, I. The dignity of believers, ver. 1 . II. Their obligation to love, and the trial of it, ver. 1-3 . III. Their victory, ver. 4, 5 . IV. The credibility and confirmation of their faith, ver. 6-10 . V. The advantage of their faith in eternal life, ver. 11-13 . VI. The audience of their prayers, unless for those who have sinned unto death, ver. 14-17 . VII. The preservation from sin and Satan, ver. 18 . VIII. Their happy distinction from the world, ver. 19 . IX. Their true knowledge of God ( ver. 20 ), upon which they must depart from idols, ver. 21 . 1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? I. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suitable to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: Whosoever believeth that Jesus is the Christ is born of God, v. 1 . Here the Christian brother is, 1. Described by his faith; he that believeth that Jesus is the Christ --that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1 . This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth him also that is begotten of him, v. 1 . It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love the Son of the Father, as he is most emphatically styled, 2 John 3 , the only (necessarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace. II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v. 2 . Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the truth of our love to God--it appears in our holy obedience: When we love God, and keep his commandments, v. 2 . Then we truly, and in gospel account, love God, when we keep his commandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit inclined thereto and delighting herein; and so his commandments are not grievous, v. 3 . Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, " O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart ( Ps. cxix. 32 ), when thou shalt enlarge it either with love or with thy Spirit, the spring of love." 3. What is and ought to be the result and effect of regeneration--an intellectual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh the world, v. 4 . 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, v. 4 . 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. (3.) Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon, III. The apostle concludes that it is the real Christian that is the true conqueror of the world: Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God? v. 5 . It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For, 1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, ch. ii. 16 . 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. Who gave himself for our sins, that he might deliver us from this present evil world, Gal. i. 4 . 3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. Be of good cheer, I have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. vi. 14 . 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, 1 Pet. i. 3 . 7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2 . 8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John xiv. 3 . 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2 . So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world? 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him. I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v. 6 . Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:-- 1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb. ix. 22 . The Saviour from sin therefore must come with blood. 2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. ix. 10 . The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num. xix. 9 . And likewise almost all things are, by the law, purged with blood, Heb. ix. 22 . As those show us our double defilement, so they indicate the Saviour's two-fold purgation. 3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, John xix. 34, 35 . Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26 . By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal. iii. 13 , &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph. v. 25-27 . He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also, II. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, v. 6 . It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, " He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," John xvi. 14 . And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, v. 6 . He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, John xiv. 17 . And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so v. 7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here, 1. We are stopped in our course by the contest there is about the genuineness of v. 7 . It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As, (1.) If we admit v. 8 , in the room of v. 7 , it looks too like a tautology and repetition of what was included in v. 6 , This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does. (2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7 . But it should for the same reason be so in all. Take we v. 6 , This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself. (3.) It is observed that there is a variety of reading even in the Greek text, as in v. 7 . Some copies read hen eisi -- are one; others (at least the Complutensian ) eis to hen eisin -- are to one, or agree in one; and in v. 8 (in that part that it is supposed should be admitted), instead of the common en te ge -- in earth, the Complutensian reads epi tes ges -- upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto. (4.) The seventh verse is very agreeable to the style and the theology of our apostle; as, [1.] He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3 . Then, [2.] The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.--Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in v. 7 . It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic d iscourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,--that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,--that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt--and these three are one. Now these are the words, not of v. 8 , but of v. 7 . They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo hæreticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt--For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt--they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt--they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7 , and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them, [3.] As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15 . It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then, (5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And, (6.) It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does ( v. 9 ), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation. 2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, v. 7 . (1.) Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where, [1.] The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Matt. iii. 17 . Secondly, In confirming his character at the transfiguration, Matt. xvii. 5 . Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, John x. 37, 38 . Fourthly, In avouching at his death, Matt. xxvii. 54 . Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world-of righteousness, because I go to my Father, and you see me no more, John xvi. 10, and Rom. i. 4 . [2.] The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. John v. 17 , My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, John i. 14 . Thirdly, In raising him from the dead. John ii. 19 , Destroy this temple, and in three days will I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:-- First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luke i. 35 , &c. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luke iii. 22 , &c. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Matt. xii. 28 . Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5; ii. 2-4 , &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years ( 1 Cor. xii. 7 ), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God. (2.) To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, v. 8 . [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, John iii. 6 . The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4, 7, 8 . Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, John xv. 3 . Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet. i. 22 . And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21 . [3.] The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37 . Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, John xiv. 30, 31 . Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, John xiv. 13-15 . Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, John xviii. 36 . Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2 . He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb. xiii. 13 . This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28 . Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven. III. The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, v. 9 . Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, 3. The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God. 10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10 . He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1 . He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven. II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10 . He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie. III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11 . This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4; 1 John i. 2 . He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4 . From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12 . He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12 . He continues under the condemnation of the law ( John iii. 36 ); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son. IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13 . Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God ( v. 13 ), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end. 14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 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. I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14 . The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven. II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15 . Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God. III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16 . Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death ( v. 16 ), and there is a sin not unto death, v. 17 . (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10 . But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30 . There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6 . There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may ( in terrorem--for warning to others ) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes, IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb. x. 27 . And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin ( v. 17 ); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin. 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. 21 Little children, keep yourselves from idols. Amen. I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1 ) sinneth not ( v. 18 ), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6, 9 ), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not ( v. 18 ), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19 . Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination ( Deut. xxxii. 9 ); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20 . The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18 ), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3 . It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: " And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20 . The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life " or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life " ( John i. 1 , and here, ch. i. 2 ), "so that in union with either, much more with both, we are united to the true God and eternal life. " Then we have, II. The apostle's concluding monition: " Little children " (dear children, as it has been interpreted), " keep yourselves from idols, v. 21 . Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen. " INTRODUCTION TO 1 JOHN 5 In this chapter the apostle treats of the nature of faith and love; of Christ the object of both, and of the witness that is bore to him; of the necessity of believing the testimony concerning him; of the confidence of prayer being heard, and concerning whom it should be made; of the happiness of regenerate persons, and of their duty to keep themselves from idols. Faith in Christ is the evidence of regeneration, and where that is, there will be love to the author of regeneration, and to them that are regenerated; and love to them is known by love to God, and keeping his commandments; and keeping the commandments of God, and which are not grievous, is a proof of love to God, 1Jo 5:1; and whereas every regenerate man overcomes the world, it is by his faith, the evidence of his regeneration, that this victory is obtained; nor can any other man be pointed out that overcomes the world, but he that believes that Jesus is the Son of God, 1Jo 5:4; and Christ, the Son of God, the object of this victorious faith, is described by his coming by water and blood, of which the spirit is witness, who is a true one; and six witnesses of the truth of this and his divine sonship are produced, three in heaven, the Father, Word, and Spirit, who are the one God, and three on earth, the Spirit, water, and blood, who agree in their testimony, 1Jo 5:6; wherefore this testimony concerning the Son of God ought to be received, since it is the testimony of God, which is greater than that of men; besides, he that believes in Christ has a witness of this in himself, and honours God, whereas he that believes not makes God a liar, not giving credit to his record concerning his Son; the sum of which is, that God has made a grant of eternal life to some persons, which is in his Son, which those that believe in the Son of God have, but those that do not believe in him have it not: all which show the necessity of receiving the above testimony; and the ends proposed in writing these things were, to believe in Christ, and that it might be known they had eternal life in him, 1Jo 5:9, and from faith in Christ the apostle passes to confidence in prayer, as a particular effect and fruit of it: as, that whatever is asked according to the will of God is heard; and that such who are satisfied of this, that they are heard, may be assured that they have the petitions they desire to have, 1Jo 5:14, and whereas it is one branch of prayer to pray for others as well as for ourselves, the apostle directs who we should pray for; for the brethren in general, and in particular for such who have sinned, but not unto death, and life shall be given to such: but as for those who have sinned unto death, he does not say prayer should be made for them, for though all unrighteousness in general is sin, yet there is a particular sin which is unto death, and is not to be prayed for, 1Jo 5:16; but happy are those who are born of God, for they do not sin this sin; and through the use of the armour of God, and the power of divine grace, they keep themselves from the evil one, and he cannot come at them, to draw them into this sin; also they know that they are of God, and are distinguished from the world, which lies in wickedness; yea, they know that the Son of God is come in the flesh, and hath given them an understanding of the true God, by which they know that they are in him, and in his Son Jesus Christ, who is with him, and the divine Spirit, the one true God, and the author and giver of eternal life, 1Jo 5:18; and the chapter, and with it the epistle, is concluded with an exhortation to these regenerate ones, as they had kept themselves from Satan, that they would also keep themselves from idols of all sorts, 1Jo 5:21. Ver. 1. Whosoever believeth that Jesus is the Christ,.... Or the Messiah that was prophesied of old, was long promised to the Jews, and whom they expected; there was a person spoken of in the writings of the Old Testament under this character, Ps 2:2; and the Jews looked for him; and Jesus of Nazareth is he, as appears by all the characteristics of the Messiah in prophecy being found upon him: this the Jews deny, but is the grand article of faith embraced by the apostles and followers of Jesus, and is of very great importance; he that denies it is a liar, and he that does not believe it shall die in his sins: the word signifies "anointed", and includes all the offices of the Son of God, to which he was anointed, as prophet, priest, and King; so that to believe him to be the Christ, is to believe him to be that prophet Moses said should come, and who has declared the whole mind and will of his Father; and that he is that priest that should arise after the order of Melchizedek, and make atonement for sin, and intercession for transgressors; and that he is that King whom God has set over his holy hill of Zion, whose laws are to be obeyed, and his commands observed: but to believe that Jesus is the Christ, or the Messiah, is not barely to give an assent to this truth, or to acknowledge it; so the devils themselves have done, Lu 4:41; and whole nations of men, multitudes of which were never born of God; it is not a mere profession of it before men, or an idle, inoperative faith, which is destitute of love to Christ, and obedience to him; but whereas his work and business, as the Christ of God, was to bring in an everlasting righteousness, to procure the remission of sin, and to make peace and reconciliation for it, and to obtain eternal salvation; true faith in him as the Messiah is a believing with the heart unto righteousness, or a looking to, and trusting in the righteousness of Christ for justification; and a dealing with his blood for pardon and cleansing, under a sense of guilt and filth; and a laying hold on his atoning sacrifice for the expiation of sin, and peace with God; and a reception of him as the only Saviour and Redeemer, or a dependence on him for life and salvation; and which faith shows itself in love to him, and in a professed subjection to his Gospel, and cheerful submission to his ordinances: and every such person is born of God; is a partaker of the divine nature; has Christ formed, and every grace of the Spirit implanted in him, among which faith in Christ is a considerable one; and such an one in consequence is openly a child and heir of God, wherefore, to be born of God is an instance of great grace, and an high honour and privilege, and of the greatest moment and importance. Regeneration is not owing to the power and will of man, but to the abundant mercy and good will of God, and is an instance of his rich mercy, great love, and free favour, and commands love again: and everyone that loveth him that begat; that is, God the Father, who has begotten them again to a lively hope, according to his abundant mercy and sovereign will; and as he is their Father that has begotten them, they cannot but love him: and such an one loveth him also that is begotten of him; not only Jesus Christ, who by nature is the only begotten of the Father; for those who know God to be their Father by adoption and regeneration, will love Christ, who is the Son of God by nature; see Joh 8:42; but also every regenerate person, all that are born of God; since they are the children of the same Father with them, belong to the same household and family, and bear the image and likeness of their heavenly Father on them. 1 John 5:2 Ver. 2. By this we know that we are the children God,.... The Ethiopic version reads, "by this know that we love God"; which, in connection with what follows, makes a tautology, and is a proving "idem per idem": whereas the apostle's view is to show when love to the saints is right; and that is, when we love God, and keep his commandments: love to the brethren may arise from such a cause, as may show that it is not brotherly love, or of a spiritual kind; it may arise from natural relation, or civil friendship, or from a benefit or favour received from them, and from some natural external excellency seen in them; and a man may do acts of love and kindness to the brethren, from what may be called good nature in himself, or with sinister views; but true love to the brethren springs from love to God: such who love the saints aright, and by which they may know they do so, they love them because they themselves love God, and in obedience to his command; they love them because they belong to God, and are the objects of his love; because his grace is wrought in them, and his image stamped upon them. 1 John 5:3 Ver. 3. For this is the love of God, that we keep his commandments,.... Keeping of the commandments of God is an evidence of love to God; this shows that love is not in word and tongue, in profession only, but in deed and in truth; and that such persons have a sense of the love of God upon their souls, under the influence of which they act; and such shall have, and may expect to have, greater manifestations of the love of God unto them: and his commandments are not grievous; heavy, burdensome, and disagreeable; by which are meant, not so much the precepts of the moral law, which through the weakness of the flesh are hard to be kept, and cannot be perfectly fulfilled; though believers indeed, being freed from the rigorous exaction, curse, and condemnation of the law, delight in it after the inward man, and serve it cheerfully with their spirit; and still less the commands of the ceremonial law, which were now abolished, and were grievous to be borne; but rather those of faith in Christ, and love to the saints, 1Jo 3:23; or it may be the ordinances of the Gospel, baptism, and the Lord's supper, with others, which though disagreeable to unregenerate persons, who do not care to be under the yoke of Christ, however easy and light it is, yet are not heavy and burdensome to regenerate ones; and especially when they have the love of God shed abroad in them, the presence of God with them, communion with Jesus Christ, and a supply of grace and strength from him; then are these ways ways of pleasantness, and paths of peace, and the tabernacles of the Lord are amiable and lovely. 1 John 5:4 Ver. 4. For whatsoever is born of God,.... Which may be understood either of persons born; of God; or of the new creature, or principle of grace wrought in them, particularly faith hereafter mentioned, which is an heaven born grace, the gift of God, and the operation of his Spirit: this overcometh the world; the god of the world, Satan; the lusts which are in the world; false prophets gone forth into the world; and the wicked men of the world, who by temptations, snares, evil doctrines, threatenings, promises, and ill examples, would avert regenerate ones from observing the commands of God; but such are more than conquerors over all these, through Christ that has loved them: and this is the victory that overcometh the world, [even] our faith. The Arabic and Ethiopic versions read, "your faith"; great things, heroic actions, and wonderful victories, are ascribed to faith; see Heb 11:33; which must not be understood of the grace itself, as separately considered, but of Christ the object of it, as supported, strengthened, assisted, and animated by him: and then it does wonders, when it is enabled to hold Christ, its shield, in its hand, against every enemy that opposes. 1 John 5:5 Ver. 5. Who is he that overcometh the world,.... This question carries in it a strong affirmation, that no other person is the conqueror of the world: but he that believeth that Jesus is the Son of God? and this points out what that faith is which obtains the victory over the world; and shows that it is not that trust and confidence which has a man's self, or any mere creature, thing, or person, for its object, but only Jesus Christ, and that as he is the Son of God; and which is not a mere assent to such a proposition, to which devils and unregenerate persons may assent, and do; but it is a seeing of the Son in the glory, fulness, and suitableness of his person, office, and grace; a going to him, being drawn by the Father; and a living upon him as the Son of God, and trusting in him for life, righteousness, and salvation: and this shows, that the victory over the world is not owing to faith itself, but to its object Christ, who has overcome it, and makes true believers in him more than conquerors over it. 1 John 5:6 Ver. 6. This is he that came by water and blood, [even] Jesus Christ,.... By "water" is not meant the ablutions or washings of the ceremonial law; Christ came not by these, but to make an end of them; his blood, which cleanseth from all sin, being the antitype, and so the fulfilling end of them: nor the purity of his nature, life, and conversation; though he came into the world that holy thing which is called the Son of God; and was holy in his nature, and harmless in his life, and did no sin, and so was fit to be a sacrifice for the sins of others: nor does it intend the washing and cleansing of his people from their sins; this is what he came to do, and has done, and not what he came by: but the ordinance of water baptism is designed; and though Christ did not come baptizing with water, he having a greater baptism to administer, yet that he might be made manifest, John came baptizing in that way; and Christ, as the Son of God, came, or was made manifest by John as such, at the waters of Jordan, and at his baptism; there he was declared to be the Son of God by his Father's voice from heaven: not by water only; he did not come by water only, as Moses did, who was drawn out of it, and therefore so called; or as John, who came administering water baptism externally only: but by water and blood; by "blood" as well as water; by which is meant, not the blood of bulls and goats; Christ came to put an end unto, and lay aside the shedding of that blood; but his own blood is intended, and not reconciliation and atonement for the sins of his people, which was what he came to do, and has done, and not what he came by: but the sense is, that as at baptism, so at his sufferings and death, he was made manifest to be the Son of God; as he was to the centurion and others, that were with him, when they observed the earthquake, and the things that were done; and at his from the dead he was declared to be the Son of God with power: and this might be seen in the cleansing and atoning virtue of his blood, which is owing to his being the Son of God. There may be here an allusion to the water and blood which came out of his side, when pierced on the cross, which this Apostle John was an eyewitness of. Some copies add here, and in the former clause, "and by the Spirit"; as the Alexandrian copy, three of Beza's copies, and the Ethiopic version: but it seems unnecessary, since it follows, and it is the Spirit that beareth witness; by which may be meant, either the Gospel, which is the Spirit that gives life, and is so called, because by it the Spirit of God, in his gifts and graces, is received, and which is a testimony of the person, as well as of the offices, and grace of Christ; or rather those miraculous works which Christ did by the Spirit, to which he often appeals, as witnesses of his divine sonship, and equality with the Father, as well as of his being the true Messiah; or else the Holy Spirit, who bore testimony to Christ, by his descent on him at his baptism, and upon his apostles at the day of Pentecost, and by attending, succeeding, and confirming the Gospel, which is the testimony of him; and he is elsewhere, as well as here, and in the context, spoken of as a witness of Christ, Ac 5:32; because the Spirit is truth; he is the Spirit of truth, and truth itself; he is essentially truth; his testimony is most true, and firmly to be believed. The Vulgate Latin version reads, "because Christ is the truth". 1 John 5:7 Ver. 7. For there are three that bear record in heaven,.... That is, that Jesus is the Son of God. The genuineness of this text has been called in question by some, because it is wanting in the Syriac version, as it also is in the Arabic and Ethiopic versions; and because the old Latin interpreter has it not; and it is not to be found in many Greek manuscripts; nor cited by many of the ancient fathers, even by such who wrote against the Arians, when it might have been of great service to them: to all which it may be replied, that as to the Syriac version, which is the most ancient, and of the greatest consequence, it is but a version, and a defective one. The history of the adulterous woman in the eighth of John, the second epistle of Peter, the second and third epistles of John, the epistle of Jude, and the book of the Revelations, were formerly wanting in it, till restored from Bishop Usher's copy by De Dieu and Dr. Pocock, and who also, from an eastern copy, has supplied this version with this text. As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom, has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters. And as to its being wanting in some Greek manuscripts, as the Alexandrian, and others, it need only be said, that it is to be found in many others; it is in an old British copy, and in the Complutensian edition, the compilers of which made use of various copies; and out of sixteen ancient copies of Robert Stephens's, nine of them had it: and as to its not being cited by some of the ancient fathers, this can be no sufficient proof of the spuriousness of it, since it might be in the original copy, though not in the copies used by them, through the carelessness or unfaithfulness of transcribers; or it might be in their copies, and yet not cited by them, they having Scriptures enough without it, to defend the doctrine of the Trinity, and the divinity of Christ: and yet, after all, certain it is, that it is cited by many of them; by Fulgentius {z}, in the beginning of the "sixth" century, against the Arians, without any scruple or hesitation; and Jerom, as before observed, has it in his translation made in the latter end of the "fourth" century; and it is cited by Athanasius {a} about the year 350; and before him by Cyprian {b}, in the middle, of the "third" century, about the year 250; and is referred to by Tertullian {c} about, the year 200; and which was within a "hundred" years, or little more, of the writing of the epistle; which may be enough to satisfy anyone of the genuineness of this passage; and besides, there never was any dispute about it till Erasmus left it out in the, first edition of his translation of the New Testament; and yet he himself, upon the credit of the old British copy before mentioned, put it into another edition of his translation. The heavenly witnesses of Christ's sonship are, the Father, the Word, and the Holy Ghost. The "Father" is the first Person, so called, not in, reference to the creatures, angels, or men, he is the Creator, and so the Father of; for this is common to the other two Persons; but in reference to his Son Jesus Christ, of whose sonship he bore witness at his baptism and transfiguration upon the mount. The "Word" is the second Person, who said and it was done; who spoke all things out of nothing in the first creation; who was in the beginning with God the Father, and was God, and by whom all things were created; he declared himself to be the Son of God, and proved himself to be so by his works and miracles; see Mr 14:61, &c. and his witness of himself was good and valid; see Joh 8:13; and because it is his sonship that is, here testified of, therefore the phrase, "the Word", and not "the Son", is here used. "The Holy Ghost" is the third Person, who proceeds from the Father, and is also called the Spirit of the Son, who testified of, Christ's sonship also at his baptism, by descending on him as a dove, which was the signal given to John the Baptist, by which he knew him, and bare record of him, that he was the Son of God. Now the number of these witnesses was three, there being so many persons in the Godhead; and such a number being sufficient, according to law, for the establishing of any point: to which may be added, that they were witnesses in heaven, not to the heavenly inhabitants, but to men on earth; they were so called, because they were in heaven, and from thence gave out their testimony; and which shows the firmness and excellency of it, it being not from earth, but from heaven, and not human, but divine; to which may be applied the words of Job, in Job 16:19; it follows, and these three are one; which is to be understood, not only of their unity and agreement in their testimony, they testifying of the same thing, the sonship of Christ; but of their unity in essence or nature, they being the one God. So that, this passage holds forth and asserts the unity of God, a trinity of persons in the Godhead, the proper deity of each person, and their distinct personality, the unity of essence in that they are one; a trinity of persons in that they are three, the Father, the Word, and the Holy Ghost, and are neither more nor fewer; the deity of each person, for otherwise their testimony would not be the testimony of God, as in 1Jo 5:9; and their distinct personality; for were they not three distinct persons, they could not be three testifiers, or three that bare record. This being a proper place, I shall insert the faith of the ancient Jews concerning the doctrine of the Trinity; and the rather, as it agrees with the apostle's doctrine in words and language, as well as in matter. They call the three Persons in the Godhead three degrees: they say {d}, "Jehovah, Elohenu (our God), Jehovah, De 6:4; these are the three degrees with respect to this sublime mystery, in the beginning Elohim, or God, created, Ge 1:1, &c.'' And these three, they say, though they are distinct, yet are one, as appears by what follows {e}: "come see the mystery of the word; there are three degrees, and every degree is by itself, yet they are all one, and are bound together in one, and one is not separated from the other.'' Again, it is said {f}, "this is the unity of Jehovah the first, Elohenu, Jehovah, lo, all of them are one, and therefore: called one; lo, the three names are as if they were one, and therefore are called one, and they are one; but by the revelation of the Holy Spirit it is made known, and they by the sight of the eye may be known, dxa Nyla atltd, "that these three are one": and this is the mystery of the voice which is heard; the voice is one, and there are three things, fire, and Spirit, and water, and all of them are one in the mystery of the voice, and they are but one: so here, Jehovah, Elohenu, Jehovah, they are one, the three, Nynwwg, forms, modes, or things, which are one.'' Once more {g}, "there are two, and one is joined unto them, and they are three; and when the three are one, he says to them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu is joined unto them, and it is the seal of the ring of truth; and when they are joined as one, they are one in one unity.'' And this they illustrate by the three names of the soul of man {h}; "the three powers are all of them one, the soul, spirit, and breath, they are joined as one, and they are one; and all is according to the mode of the sublime mystery,'' meaning the Trinity. "Says R. Isaac {i} worthy are the righteous in this world, and in the world to come, for lo, the whole of them is holy, their body is holy, their soul is holy, their Spirit is holy, their breath is holy, holy are these three degrees "according to the form above".--Come see these three degrees cleave together as one, the soul, Spirit, and breath.'' The three first Sephirot, or numbers, in the Cabalistic tree, intend the three divine Persons; the first is called the chief crown, and first glory, which essence no creature can comprehend {k}, and designs the Father, Joh 1:18; the second is called wisdom, and the intelligence illuminating, the crown of the creation, the brightness of equal unity, who is exalted above every head; and he is called, by the Cabalists, the second glory {l}; see 1Co 1:24 Heb 1:3. This is the Son of God: the third is called understanding sanctifying, and is the foundation of ancient wisdom, which is called the worker of faith; and he is the parent of faith, and from his power faith flows {m}; and this is the Holy Spirit; see 1Pe 1:2. Now they say {n} that these three first numbers are intellectual, and are not twdm, "properties", or "attributes", as the other seven are. R. Simeon ben Jochai says {o}, "of the three superior numbers it is said, Ps 62:11, "God hath spoken once, twice have I heard this"; one and two, lo the superior numbers of whom it is said, one, one, one, three ones, and this is the mystery of Ps 62:11.'' Says R. Judah Levi {p}, "behold the mystery of the numberer, the number, and the numbered; in the bosom of God it is one thing, in the bosom of man three; because he weighs with his understanding, and speaks with his mouth, and writes with his hand.'' It was usual with the ancient Jews to introduce Jehovah speaking, or doing anything, in this form, I and my house of judgment; and it is a rule with them, that wherever it is said, "and Jehovah", he and his house or judgment are intended {q}; and Jarchi frequently makes use of this phrase to explain texts where a plurality in the Godhead is intended, as Ge 1:26; and it is to be observed, that a house of judgment, or a sanhedrim, among the Jews, never consisted of less than three. They also had used to write the word "Jehovah" with three "Jods", in the form of a triangle, y y y as representing the three divine Persons: one of their more modern {r} writers has this observation on the blessing of the priest in Nu 6:24: "these three verses begin with a "Jod", in reference to the three "Jods" which we write in the room of the name, (i.e. Jehovah,) for they have respect to the three superior things.'' {z} Respons. contr. Arian. obj. 10. & de Trinitate, c. 4. {a} Contr. Arium, p. 109. {b} De Unitate Eccles. p. 255. & in Ep. 73. ad Jubajan, p. 184. {c} Contr. Praxeam, c. 25. {d} Zohar in Gen. fol. 1. 3. {e} Ib. in Lev. fol. 27. 2. {f} Ib. in Exod. fol. 18. 3, 4. {g} lb. in Numb. fol. 67. 3. {h} lb. in Exod. fol. 73. 4. {i} lb. in Lev. fol. 29. 2. {k} Sepher Jetzira, Semit. 1. {l} Sepher Jetzira, Semit. 2. {m} Ib. Semit. 3. {n} R. Menachem apud Rittangel. in Jetzira, p. 193. {o} Tikkune Zohar apud ib. p. 64. {p} Apud ib. p. 38. {q} Zohar in Gen. fol. 48. 4. Jarchi in Gen. xix. 24. Vid. T. Bab. Beracot, fol. 6. 1. & Gloss. in ib. & Sanhedrin, fol. 3. 2. {r} R. Abraham Seba in Tzeror Hammor, fol. 113. 2. 1 John 5:8 Ver. 8. And there are three that bear witness on earth,.... To the same truth of the sonship of Christ: the Spirit, and the water, and the blood; by the "Spirit" is not meant the human Spirit or soul of Christ; for however that may be a witness of the truth of his human nature, yet not of his divine sonship: and moreover cannot be said to be a witness in earth; rather the Gospel, called the Spirit, which is a testimony of Christ's person, office, and graces and is preached by men on earth; or else the gifts of the Spirit bestowed on men on earth, both in an extraordinary and ordinary way, by which they have been qualified to bear witness to this truth; or it may be the Holy Spirit itself is intended, as he is in the hearts of his people here on earth, where he not only witnesses to the truth of their sonship, but also of the sonship of Christ, and is that witness a believer has within himself of it, mentioned in 1Jo 5:10. By water is designed, not internal sanctification, which though an evidence of regeneration and adoption, yet not of Christ's sonship; but water baptism, as administered on earth in the name of the Father, and of the Son, and of the Holy Ghost; and which is a noble and standing testimony to the proper, natural, and eternal sonship of Christ: and by "blood" is intended, not justification by the blood of Christ, but rather the blood of the saints, the martyrs of Jesus, who have shed it on earth, in testimony of their faith in the Son of God, and thereby sealing the truth of it; or rather the ordinance of the Lord's supper, which is the communion of the blood of Christ; and represents that blood which was shed for the remission of sins, and has a continual virtue to cleanse from all sin, which is owing to his being the Son of God. The three witnesses on earth seem therefore to be the Gospel, attended with the Spirit and power of God, and the two ordinances of baptism, and the Lord's supper: and these agree in one; in their testimony of Christ, the word and ordinances agree together; and the sum and substance of them is Christ; they come from him, and centre in him; they are like the cherubim over the mercy seat, that looked to one another, and to that; and the two ordinances are the church's two breasts, which are equal, and like to one another; there is a great agreement between them, they are like to two young roes that are twins. 1 John 5:9 Ver. 9. If we receive the witness of men,.... The witness of a sufficient number of credible men, of men of good character and report, is always admitted in any case, and in any court of judicature; it was allowed of in the law of Moses; everything was proved and established hereby; upon this men were justified or condemned, cognizance was taken of men's sins, and punishment inflicted, yea, death itself, De 17:6; and even in this case concerning the Son of God, his coming into the world, and the dignity of his person, the testimony of men is credited; as that of the wise men, who declared that the King of the Jews was born, and his star had been seen in the east, which Herod himself gave credit to, and upon it summoned the chief priests, and inquired of them where he should be born; and also of the shepherds, who testified to the appearance of angels, who told them that there was then born a Saviour, which is Christ the Lord, and who also related that they themselves saw the infant at Bethlehem; and especially of John the Baptist, whose testimony was true, and could not be objected to by the Jews themselves, who sent to him, before whom he bore a plain and faithful witness. Now if an human testimony may be, and is received, the testimony of God is greater; more valuable, surer, and to be more firmly depended on, since it must be infallible; for God can neither deceive, nor be deceived: for this is the witness of God, which he hath testified of his Son; even the witness of the Spirit, the water, and the blood, is the testimony, not of men, but of God; the Gospel, attended with the Spirit of God, is the testimony of God; and so the ordinances of baptism and the Lord's supper, which bear witness of Christ, are not of men, but of God; and especially the witness of the Father, the Word, and the Spirit, must be the testimony of God, since, though three persons, they are one God; particularly the witness which God the Father testified of his Son Jesus Christ at his baptism and transfiguration, must be allowed to be the testimony of God, and far greater than any human testimony, and therefore to be received. 1 John 5:10 Ver. 10. He that believeth on the Son of God,.... As a divine person who came in the flesh, and obeyed the law, and brought in everlasting righteousness, and obtained life and salvation for men: he that with the heart believes in him for righteousness, and eternal life, he being the Son of God, truly and properly God, and so able to save all that believe in him, hath the witness in himself; of the need he stands in of Christ, and of the suitableness, fulness, and excellency of him; the Spirit of God enlightening him into the impurity of his nature, his impotence to do anything spiritually good, his incapacity to atone for sin, and the insufficiency of his righteousness to justify him before God; and convincing him that nothing but the blood of the Son of God can cleanse him from sin, and only his sacrifice can expiate it, and his righteousness justify him from it, and that without him he can do nothing; testifying also to the efficacy of his blood, the completeness of his sacrifice and satisfaction, the excellency of his righteousness, and the energy of his grace and strength: so he comes to have such a witness in himself, that if ten thousand arguments were ever so artfully formed, in favour of the purity of human nature, the power of man's free will, and the sufficiency of his righteousness, and against the sacrifice and righteousness of Christ, the dignity of his person, as the Son of God, which gives virtue to his blood, sacrifice, and righteousness, they would all signify nothing to him, he would be proof against them. And such an one very readily receives into him the testimony God gives of his Son, of the glory and excellency of his person, and retains it in him. The Alexandrian copy and the Vulgate Latin version read, "hath the witness of God in him"; to which the Ethiopic, version agrees, and confirm the last observation: he that believeth not God; does not receive his testimony concerning his Son: the Alexandrian copy, and two of Stephens's, and the Vulgate Latin version read, "he that believeth not the Son"; and the Ethiopic version, his Son; and the Arabic version, "the Son of God"; and so is a direct antithesis to the phrase in the former clause of the verse: hath made him a liar; not the Son, but God, as the Arabic version renders it, "hath made God himself a liar"; who is the God, of truth, and cannot lie; it is impossible he should; and as nothing can be, more contumelious and reproachful to the being and nature of God, so nothing can more fully expose and aggravate the sin of unbelief, with respect to Christ, as the Son of God: because he believeth not the record that God gave of his Son; at the times and places before observed. 1 John 5:11 Ver. 11. And this is the record,.... The sum and substance of it, with respect to the person of Christ, and the security of salvation in him, who is the true God, and eternal life: that God hath given to us eternal life; which is a life of glory and happiness hereafter; in the present state is unseen, but will in the world to come be a life of vision, free from all the sorrows and imperfections of this; and will be of the utmost perfection and pleasure, and for ever. This is a pure free grace gift of God the Father, proceeding from his sovereigns good will and pleasure, and which he gives to all his chosen ones, for they are ordained unto eternal life; to as many as he has given to his Son; to all that are redeemed by his blood, and are brought to believe in him: to these he gave it in his Son before the world began; and to the same in time he gives the right unto it, the meetness for it, and the pledge and earnest of it; and will hereafter give them the thing itself, the whole of it, to be possessed and enjoyed by them in person, to all eternity. And this life is in his Son: not only the purpose and promise of it, but that itself; Christ asked it of his Father in the covenant of peace, and he gave it to him, that he might have it in himself for all his people; and here it is safe and secure, it is hid with Christ in God, it is bound up in the bundle of life with him; and because he lives, this life will never be lost, or they come short of it. 1 John 5:12 Ver. 12. He that hath the Son,.... Has a spiritual and experimental knowledge of him, true faith in him; who has him dwelling in his heart, and living in him: hath life: not only spiritual life, being quickened by him, and living by faith on him, but eternal life; the knowledge he has of him is eternal life; he has it in faith and hope, and has a right unto it, and the earnest of it, as well as has it in Christ his representative, whom he has, and in whom this life is: [and] he that hath not the Son of God; no knowledge of him, nor faith in him, nor enjoyment of him: hath not life; he is dead in sin, he is alienated from the life of God, has no title to eternal life, nor meetness for it, nor shall enjoy it, but shall die the second death. 1 John 5:13 Ver. 13. These things have I written unto you,.... Which are contained in the epistle in general, and particularly what is written in the context, concerning the victory of the world, being ascribed to him who believes that Christ is the Son of God; and concerning the six witnesses of his sonship, and the record bore by God, that the gift of eternal life is in him: and which are especially written to them, that believe on the name of the Son of God; who not only believed that Christ is the Son of God, which this six fold testimony would confirm them in, but also believed in his name for righteousness, life, and salvation; in which name there is all this, and in no other; and who also professed their faith in him, and were baptized in his name, and continued believing in him, and holding fast their profession of him. The end of writing these things to them was, that ye may know that ye have eternal life; that there is such a thing as eternal life; that this is in Christ; that believers have it in him, and the beginning of it in themselves; and that they have a right unto it, and meetness for it, and shall certainly enjoy it; the knowledge of which is had by faith, under the testimony of the Spirit of God, and particularly what is above written concerning eternal life, being a free grace gift of God; and this being in Christ, and the assurance of it, that such who have him, or believe in him, have that which might serve to communicate, cultivate, and increase such knowledge: and that ye may believe on the name of the Son of God; which they had done already, and still did; the sense is, the above things were written to them concerning the Son of God, that they might be encouraged to continue believing in him, as such; to hold fast the faith of him and go on believing in him to the end; and that their faith in him might be increased; for faith is imperfect and is capable of increasing, and growing exceedingly: and nothing more tends unto, or is a more proper means of it, than the sacred writings, the reading and hearing them explained, and especially that part of them which respects the person, office, and grace of Christ. The Alexandrian copy, and one of Beza's manuscripts, the Vulgate Latin, Syriac, and Ethiopic versions, read, "these things have I written unto you, that ye may know that ye have eternal life, who believe in the name of the Son of God". 1 John 5:14 Ver. 14. And this is the confidence that we have in him,.... Either in God, to whom prayer is made; or in the Son of God, through whose blood and righteousness believers in him have confidence with God at the throne of grace; they can come with boldness and intrepidity, and use freedom and liberty of speech, as the word here used signifies; especially when they have the Spirit of Christ with them, and are under the sprinklings of the blood of Christ, and have a comfortable assurance of being heard and answered; and this is what the Jews call hlpt Nwyye, "the consideration", or "attention of prayer" {s}, which they explain thus; "after a man has prayed, he judges in his heart that the holy blessed God will give him his reward, and will do everything needful for him, and will hear his prayer, because he has prayed with intention;'' but this is much better expressed, and upon a much better foundation, by our apostle here: that if we ask anything according to his will, he heareth us; to ask anything according to the will of God, is to ask, as to matter, what, and in a manner which, is agreeably to it; by which is meant, not his secret will, or his purposes and decrees, which are unknown, though, so far as these are made known, they are not to be prayed against, for they can never be made void; and therefore, when God had declared it as his purposing will, that the Israelites in the wilderness should not enter into Canaan's land, and that he had rejected Saul from the kingdom, in these cases it would have been wrong for Moses to have prayed for the one, or Samuel for the other; 1Sa 16:1; and though no one person is to be excluded from our prayers on the account of the decree of reprobation, since no man can certainly be known to be a reprobate; yet it does not become us to pray for the conversion and salvation of reprobates in general, since this would be contrary to the decree of God: and such purposes which God has declared by prophecy he has purposed in himself, as the conversion of the Jews, the bringing in the fulness of the Gentiles, the destruction of antichrist, and the glory of the Gospel church, for these we should pray that God would hasten them in his own time, and we are sure of being heard; but the revealed will of God is here intended, by which it appears that all grace is laid up in Christ, and all spiritual blessings are with him, and that the covenant of grace is ordered in all things, and full of the sure mercies of David, and of exceeding great and precious promises; all which are treasured up for the benefit and use of the people of God; and if, therefore, they ask for any grace, or supply of grace, for any spiritual blessing or mercy laid up in Christ, in the covenant, or in any of the promises, they ask that for matter which is according to the will of God, and which they may be assured they shall have, sooner or later: and to ask in a manner agreeably to his will, is to come in the name of Christ, and make mention of his righteousness, and ask for his sake; to put up all petitions in faith, with fervency, in sincerity, and uprightness; with reverence, humility, and submission to the divine will, and with importunity; and such askers God hears, even so as to answer, and grant their requests in his own time, though not always in theirs; in some cases sooner, in others later, according to his infinite wisdom, and in his own way, which is always the best, though not in theirs, as in the case of the Apostle Paul, 2Co 12:7. The Alexandrian copy and the Ethiopic version read, "if we ask anything according to", or in his name: that is, of Christ, and which agrees with Joh 14:13. {s} T. Bab. Bava Bathra, fol. 164. 2. 1 John 5:15 Ver. 15. And if we know that he hear us,.... As it may be assured he does hear and answer all such persons that ask according to his will: whatsoever we ask, we know, or are assured, that we have the petitions that we desired of him: for as it is the nature of that holy confidence, which believers have in God, to believe whatever they ask according to his will, in general, shall be grappled, so every request in particular; yea, before the mercy desired, or the favour asked for is conferred, they are as sure of having it in God's own time and way, as if they now had it in hand and fact. 1 John 5:16 Ver. 16. If anyone see his brother sin,.... Those who have such an interest at the throne of grace, and such boldness and freedom there, should make use of it for others, as well as themselves, and particularly for fallen believers; for a "brother"; not in a natural or civil sense, but in a spiritual sense, one that is judged to be born again, and belongs to the family and household of God, and is a member of a Gospel church; and so is under the watch, inspection, and care of the saints; and is observed to sin, as the best of men are not without it, nor the commission of it, in thought, word, or deed: and this sin of his is a sin [which is] not unto death; every sin, even the least sin, is in its own nature mortal, or deserving of death; the proper wages of sin is death, yea, death eternal; yet none of the sins of God's elect are unto death, or issue in death, in fact; which is owing not to any different nature there is in their sins, or to their good works which counterbalance them; but to the grace of God, and to the blood and righteousness of Christ, by which they are pardoned and justified, and freed from obligation to punishment, or eternal death, the just demerits of them: but how should another man know that a brother's sin is not unto death, when it is of the same nature and kind with another man's? it is known by this, that he does not continue in it; he does not live in the constant commission of it; his life is not a course of iniquity; that sin he sins is not a governing one in him; though he falls into it, he rises up out of it through divine grace, and abides not in it; and he has a sense of it, and is sorry for it, after a godly sort, loaths it, and himself for it; is ashamed of it, ingenuously confesses it, and mourns over it and forsakes it: now when any strong believer or spiritual man sees or knows that a brother has sinned, and this is his case, he shall ask; he shall pray to God for him, that he would administer comfort to him, discover his love, and apply his pardoning grace to him, and indulge him with his presence and the light of his countenance: and he shall give him life; that is, God shall give the sinning brother life; by which may be meant comfort, that which will revive his drooping spirits, and cause him to live cheerfully and comfortably, that so he may not be swallowed up with over much sorrow; or he shall grant a discovery of the pardon of his sin unto him, which will be as life from the dead, and will give him a comfortable hope of eternal life, of his right unto it, and meetness for it: for them, or "to them" that sin not unto death, as the Syriac and Arabic versions render it; for this phrase is only descriptive of the persons to whom life is given by God, upon the prayers of saints for them, and not that this life is given to him that prays, and by him to be given to the sinning person. The Vulgate Latin version renders the whole thus, "and life shall be given to him that sins not unto death"; which leaves the words without any difficulty: the Ethiopic version indeed renders it, "and he that prays shall quicken him that sins [a sin] not unto death"; and this sense some interpreters incline to, and would have with this text compared 1Ti 4:16. There is a sin unto death; which is not only deserving of death, as every other sin is, but which certainly and inevitably issues in death in all that commit it, without exception; and that is the sin against the Holy Ghost, which is neither forgiven in this world nor in that to come, and therefore must be unto death; it is a sinning wilfully, not in a practical, but doctrinal way, after a man has received the knowledge of the truth; it is a wilful denial of the truth of the Gospel, particularly that peace, pardon, righteousness, eternal life, and salvation, are by Jesus Christ, contrary to the light of his mind, and this joined with malice and obstinacy; so that there is no more or other sacrifice for such a sin; there is nothing but a fearful looking for of wrath and fury to fall on such opposers of the way of life; and as the presumptuous sinners under Moses's law died without mercy, so must these despiteful ones under the Gospel; see Mt 12:31. Some think there is an allusion to one of the kinds of excommunication among the Jews, called "shammatha", the etymology of which, according to some Jewish writers, is htym Mv, "there is death" {t}. I do not say that he shall pray for it; the apostle does not expressly forbid to pray for the forgiveness of this sin, yet what he says amounts unto it; he gives no encouragement to it, or any hopes of succeeding, but rather the reverse; and indeed where this sin is known, or can be known, it is not to be prayed for, because it is irremissible; but as it is a most difficult point to know when a man has sinned it, the apostle expresses himself with great caution. {t} T. Bab. Moed Katon, fol. 17. 1. 1 John 5:17 Ver. 17. All unrighteousness is sin,.... All unrighteousness against God or man is a sin against the law of God, and the wrath of God is revealed against it, and it is deserving of death; yet all unrighteousness is not unto death, as the sins of David, which were unrighteousness both to God and man, and yet they were put away, and he died not; Peter sinned very foully, and did great injustice to his dear Lord, and yet his sin was not unto death; he had repentance unto life given him, and a fresh application of pardoning grace: and there is a sin not unto death; this is added for the relief of weak believers, who hearing of a sin unto death, not to be prayed for, might fear that theirs were of that kind, whereas none of them are; for though they are guilty of many unrighteousnesses, yet God is merciful to them and forgives, Heb 8:12, and so they are not unto death. 1 John 5:18 Ver. 18. We know that whosoever is born of God,.... Who is regenerated by his Spirit and grace, and quickened by his power; who has Christ formed in him, and is made a partaker of the divine nature, and has every grace implanted in him: sinneth not; the sin unto death; nor does he live in sin, or is under the power and dominion of it, though he does not live without it; See Gill on "1Jo 3:9"; but he that is begotten of God; the Vulgate Latin version reads, "the generation of God keeps or preserves him"; that is, that which is born in him, the new man, the principle of grace, or seed of God in him, keeps him from notorious crimes, particularly from sinning the sin unto death, and from the governing power of all other sins; but all other versions, as well as copies, read as we do, and as follows: keepeth himself; not that any man can keep himself by his own power and strength; otherwise what mean the petitions of the saints to God that he would keep them, and even of Christ himself to God for them on the same account? God only is the keeper of his people, and they are only kept in safety whom he keeps, and it is by his power they are kept; but the sense is, that a believer defends himself by taking to him the whole armour of God, and especially the shield of faith, against the corruptions of his own heart, the snares of the world, and particularly the temptations of Satan: and that wicked one toucheth him not; he cannot come at him so as to wound him to the heart, or destroy that principle of life that is in him, or so as to overcome and devour him; he may tempt him, and sift him, and buffet him, and greatly afflict and grieve him, but he can not touch his life, or hurt him with the second death; nay, sometimes the believer is so enabled to wield the shield of faith, or to hold up Christ the shield by faith, and turn it every way in such a manner, that Satan, who is here meant by the wicked one, because he is notoriously so, cannot come near him, nor in with him; cannot work upon him at all with his temptations, nor in the least hurt his peace, joy, and comfort: the saints know their perseverance from the promises of God and declarations of Christ; Ps 125:1. 1 John 5:19 Ver. 19. [And] we know that we are of God,.... The sons of God, and regenerated by him; this is known by the Spirit of God, which witnesses to the spirits of the saints that they are the children of God; and by the fruits and effects of regenerating grace, as love to the brethren, and the like: and the whole world lies in wickedness; that is, the men of the world, the greater part of the inhabitants of it, who are as they were when they came into it, not being born of God; these are addicted to sin and, wickedness; the bias of their minds is to it, they are set upon it, and give themselves up to it, are immersed in it, and are under the power of it: or "in the wicked one"; Satan, the god of this world; they are under his influence, and led according to his will, and they are governed by him, and are at his beck and command; and this is known, by sad experience, it is easy of observation; "And cannot comprehend the things that are promised to the righteous in time to come: for this world is full of unrighteousness and infirmities.'' (2 Esdras 4:27) 1 John 5:20 Ver. 20. And we know that the Son of God is come,.... That the second Person in the Godhead, who is equal to the Father, and of the same nature with him, is come from the Father, from heaven into this world, not by local motion, but by assumption of nature; that he is come in the flesh, or is become incarnate, in order to work out salvation for his people, by his obedience, sufferings, and death; and this John and others knew, for they had personal knowledge of him, and converse with him; they saw him with their eyes, heard him, and handled him: he dwelt among them, preached to them, wrought miracles before them, which proved him to be what he was; and it may be known that the Messiah must become, since Daniel's weeks, which fixes the time of his coming, are long ago up; the sceptre is departed from Judah, and the second temple is destroyed, neither of which were to be till the Messiah came; and that Jesus of Nazareth is he who is come may be known by the characters of him, and the works done by him: and hath given us an understanding; not a new faculty of the understanding but new light into it; a knowledge of spiritual things of himself, and of God in him, and of the truths of the Gospel, and of all divine and heavenly things; for he, the Son of God, is come a light into the world, and gives spiritual light to men: that we may know him that is true; or "the true God", as the Alexandrian copy and some others, and the Vulgate Latin, Arabic, and Ethiopic versions read; that is, God the Father, who is the true God, in opposition to the false gods of the Heathens, though not to the exclusion of the Son and Spirit; and the spiritual knowledge of him as the Father of Christ, and as a covenant God and Father in him, is only given to men by Christ, and this is life eternal; see Mt 11:27; and we are in him that is true, [even] in his Son Jesus Christ; the words "Jesus Christ" are left out in the Alexandrian copy, and in the Vulgate Latin version; however, certain it is, that Jesus Christ is meant by his Son, who is the Son of the true and living God, and is himself "true"; not only true God, as hereafter asserted, but true man, having a true body and a reasonable soul, and was true and faithful in the discharge of his offices, as prophet, priest, and King; he faithfully declared the whole will of God, and taught the way of God in truth; he was faithful to him that appointed him, by securing his glory when he made reconciliation for the sins of the people; and all the administrations of his kingly office are just and true; yea, he is truth itself, the substance of all the types, in whom all the promises are yea and amen, and who has all the truths of the Gospel and treasures of wisdom in him; now his people are in him; they were secretly in him before the world was, being loved by him, chosen in him, put into his hands, preserved in him, and represented by him; and openly, at conversion, when they are anew created in him, brought to believe in him, and live upon him, and he lives in them, and they are in him as branches in the vine; and this is known by his Spirit being given them, by the communication of his grace unto them, and by the communion they have with him. This is the true God and eternal life; that is, the Son of God, who is the immediate antecedent to the relative "this"; he is the true God, with his Father and the Spirit, in distinction from all false, fictitious, or nominal deities; and such as are only by office, or in an improper and figurative sense: Christ is truly and really God, as appears from all the perfections of deity, the fulness of the Godhead being in him; from the divine works of creation and providence being ascribed to him; and from the divine worship that is given him; as well as from the names and titles he goes by, and particularly that of Jehovah, which is incommunicable to a creature; and he is called "eternal life", because it is in him; and he is the giver of it to his people; and that itself will chiefly consist in the enjoyment and vision of him, and in conformity to him. 1 John 5:21 Ver. 21. Little children, keep yourselves from idols, Amen. From Heathen idols and idolatry, into which the saints in those times might be liable to be drawn, by reason of their dwelling among Heathen idolaters, and being related to them, and by the too great freedom used in eating things sacrificed to idols in their temples; and from all other idols that might be introduced by some who went by the name of Christians, as the Gnostics, who worshipped the images of Simon and Helena; and the passage may be an antidote against the worshipping of images, afterwards introduced by the Papists. Moreover, errors and false doctrines, which are the figments of men's minds, and what they are fond of, may be called idols, and should be guarded against, and abstained from; as also the lusts of men's hearts, and all the evil things that are in the world, which are adored by the men of it; and even every creature that is loved too much is an idol; hence covetousness is called idolatry; nor should any creature or thing be loved more than God or Christ: the one only living and true God, Father, Son, and Spirit, he is only to be worshipped, feared, and loved. John Gill's Exposition of the Entire Bible.

Sources: Matthew Henry; Gill's Exposition