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1 John Chapter
Five
1 John 5
But a danger exists on the other side. It may be, that we
love the brethren because they are pleasant to us; they furnish us with
agreeable society, in which our conscience is not wounded. A counter-proof is
therefore given us. "Hereby we know that we love the children of God, if
we love God and keep his commandments." It is not as children of God that
I love the brethren, unless I love God of whom they are born. I may love them
individually as companions, or I may love some among them, but not as the
children of God, if I do not love God Himself. If God Himself has not His true
place in my heart, that which bears the name of love to the brethren shuts out
God; and that in so much the more complete and subtle manner, because our link
with them bears the sacred name of brotherly love.
Now there is a touchstone even for this love of God namely, obedience
to His commands. If I walk with the brethren themselves in disobedience to
their Father, it is certainly not because they are His children that I love
them. If it were because I loved the Father and because they were His children,
I should assuredly like them to obey Him. To walk then in disobedience with the
children of God, under the pretext of brotherly love, is not to love them as
the children of God. If I loved them as such, I should love their Father and my
Father, and I could not walk in disobedience to Him and call it a proof that I
loved them because they were His.
If I also loved them because they were His children, I should
love all who are such, because the same motive engages me to love them all.
The universality of this love with regard to all the
children of God; its exercise in practical obedience to His will: these are the
marks of true brotherly love. That which has not these marks is a mere carnal
party spirit, clothing itself with the name and the form of brotherly love.
Most certainly I do not love the Father if I encourage His children in
disobedience to Him.
Now there is an obstacle to this obedience, and that is
the world. The world has its forms, which are very far from obedience to God
When we are occupied only with Him and His will, the world's enmity soon breaks
out. It also acts, by its comforts and its delights, on the heart of man as
walking after the flesh. In short, the world and the commandments of God are in
opposition to each other; but the commandments of God are not grievous to those
who are born of Him, for he who is born of God overcomes the world. He
possesses a nature and a principle that surmount the difficulties that the
world opposes to his walk. His nature is the divine nature, for he is born of
God; his principle is that of faith. His nature is insensible to the
attractions which this world offers to the flesh, and that because it has, altogether
apart from this world, a spirit independent of it, and an object of its own
which governs it. Faith directs its steps, but faith does not see the world,
nor that which is present. Faith believes that Jesus, whom the world rejected,
is the Son of God. The world therefore has lost its power over it. Its
affections and its trust are fixed on Jesus, who was crucified, owning Him as
the Son of God. Thus the believer, detached from the world, has the boldness of
obedience, and does the will of God which abides for ever.
The apostle sums up, in a few words, the testimony of God respecting
the life eternal which He has given us.
This life is not in the first Adam, it is in the
Second-in the Son of God. Man, as born of Adam, does not possess it, does not
acquire it. He ought indeed to have gained life under the law. This
characterised it, "Do this and live." But man did not and could not.
God gives him eternal life, and this life is in His Son.
He who has the Son has life, and he who has not the Son has not life.
Now what is the testimony rendered to this gift of life
eternal? The witnesses are three: the Spirit, the water, and the blood. This
Jesus, the Son of God, is He who came by water and by blood; not by water only,
but by water and by blood. The Spirit also bears witness because He is truth.
That to which they bear witness is that God has given us eternal life, and that
this life is in His Son. But whence did this water and the blood flow? It was
from the pierced side of Jesus. It is the judgment of death pronounced and
executed (compare Rom. 8:3) on the flesh, on all that is of the old man, on the
first Adam. Not that the sin of the first Adam was in the flesh of Christ, but
that Jesus died in it as a sacrifice for sin. "In that he died he died unto
sin once." Sin in the flesh was condemned in the death of Christ in the
flesh. There was no other remedy. The flesh could not be modified nor subjected
to the law. The life of the first Adam was nothing but sin in the principle of
its will; it could not be subject to the law. Our purification as to the old
man is its death. He who is dead is justified from sin. We are therefore
baptised to have part in the death of Jesus. We are crucified with Christ;
nevertheless we live, but not we it is Christ who lives in us. Participating in
the life of Christ risen, we reckon ourselves as dead with Him; for why live of
this new life, this life of the second Adam, if we could live before God in the
life of the first Adam? No; by living in Christ we have accepted by faith the
sentence of death, passed by God on the first Adam. This is christian
purification: even the death of the old man, because we are made partakers of
life in Christ Jesus. "We are dead "-crucified with Him We need a
perfect purification before God; we have it; for that which was impure no
longer exists: what exists, as born of God, is perfectly pure.
He came by water-a powerful testimony, as flowing from
the side of a dead Christ, that life is not to be sought for in the first Adam;
for Christ, as coming for man, taking up his cause, the Christ come in the
flesh, had to die: else He had remained alone in His own purity. Life is to be
sought for in the Son of God risen from among the dead. Purification is by
death.
But it was not by water only that He came; it was also by
blood. The expiation of our sins was as necessary as the moral purification of
our soul. We possess it in the blood of a slain Christ. Death alone could
expiate them and blot them out. And Jesus died for us. The guilt of the
believer no longer exists before God; Christ has put Himself in his place. The
life is on high, and we are raised up together with Him, God having forgiven us
all our trespasses. Expiation is by death.
The third witness is the Spirit: put first in the order
of their testimony on earth, as He alone gives witness in power so that we know
the other two; last, in their historic order, for such in fact was that order,
death first and only thereafter the Holy Ghost. [1] In effect it is the testimony of the Spirit,
His presence in us, which enables us to appreciate the value of the water and
the blood. We should never have understood the practical bearing of the death
of Christ, if the Holy Ghost were not to the new man a revealing power of its
import and its efficacy. Now the Holy Ghost came down from a risen and ascended
Christ; and thus we know that eternal life is given us in the Son of God.
The testimony of these three witnesses meets together in
this same truth, namely, that grace-that God Himself-has given us eternal life;
and that this life is in the Son. Man had nothing to do in it, except by his
sins. It is the gift of God. And the life that He gives is in the Son. The
testimony is the testimony of God. How blessed to have such a testimony, and
that from God Himself, and in perfect grace!
We have then the three things: the cleansing, the
expiation, and the presence of the Holy Ghost as the witness that eternal life
is given us in the Son, who was slain for man when in relationship with man
here below. He could but die for man s he is. Life is elsewhere, namely, in
Himself.
Here the doctrine of the epistle ends. The apostle wrote
these things in order that they who believed in the Son might know that they
had eternal life. He does not give means of examination to make the faithful
doubt whether they had eternal life; but--seeing that there were seducers who
endeavoured to turn them aside as deficient in something important, and who
presented themselves as possessing some superior light-he points out to them
the marks of life, in order to re-assure them; developing the excellence of
that life, and of their position as enjoying it; and in order that they might
understand that God had given it to them, and that they might be in no wise
shaken in mind.
He then speaks of the practical confidence in God which
flows from all this-confidence exercised with a view to all our wants here
below, all that our hearts desire to ask of God. We know that He always listens
to everything that we ask in accordance with His will. Precious privilege! The
Christian himself would not desire anything to be granted him that was contrary
to the will of God. But for everything that is according to His will, His ear
is ever open to us, ever attentive. He always hearkens; He is not like man,
often occupied so that he cannot listen, or careless so that he will not. God
always hears us, and assuredly He does not fail in power: the attention He pays
us is a proof of His good-will. We receive therefore the things that we ask of
Him. He grants our requests. What a sweet relationship! What a high privilege!
And it is one also of which we may avail ourselves in charity for others.
If a brother sins and God chastises him, we may petition
for that brother, and life shall be restored him. Chastisement tends to the
death of the body (compare Job 33, 34; James 5:14, 16); we pray for the
offender and he is healed. Otherwise the sickness takes its course. All
unrighteousness is sin, and there is such sin as is unto death. This does not
seem to me to be some particular sin, but all sin which has such a character
that, instead of awakening christian charity, it awakens christian indignation.
Thus Ananias and Sapphira committed a sin unto death. It was a lie, but a lie
under such circumstances that it excited horror rather than compassion. We can
easily understand this in other cases.
Thus far as to sin and its chastisement. But the positive
side is also brought before us. As born of God, we do not commit sin at all, we
keep ourselves, and "the wicked one toucheth us not." He has nothing
wherewith to entice the new man. The enemy has no objects of attraction to the
divine nature in us, which is occupied, by the action of the Holy Ghost, with
divine and heavenly things, or with the will of God. Our part therefore is so
to live-the new man occupied with the things of God and of the Spirit.
The apostle ends his epistle by specifying these two
things: our nature, our mode of being, as Christians; and the object that has
been communicated to us in order to produce and nourish faith.
We know that we are of God; and that not in a vague way,
but in contrast with all that is not us-a principle of immense importance,
which makes christian position exclusive by.its very nature. It is not merely
good, or bad, or better; but it is of God. And nothing which is not of God
(that is to say, which has not its origin in Him) could have this character and
this place. The whole world lies in the wicked one.
The Christian has the certainty of these two things by
virtue of his nature. which discerns and knows that which is of God, and
thereby judges all that is opposed to it. The two are not merely good and bad,
but of God and of the enemy. This as to the nature.
With regard to the object of this nature, we know that
the Son of God is come-a truth of immense importance also. It is not merely
that there is good and that there is evil; but the Son of God has Himself come
into this scene of misery, to present an object to our hearts. But there is
more than this. He has given us an understanding that in the midst of all the
falsehood of this world, of which Satan is the prince, we may know Him that is
true-the true One. Immense privilege which alters our whole position! The power
of the world by which Satan blinded us is completely broken, and we are brought
into the true light; and in that light we see and know Him who is true, who is
in Himself perfection; that by which all things can be perfectly discerned and
judged according to truth. But this is not all. We are in this true One,
partakers of His nature, and abiding in Him, and in order that we may enjoy the
source of truth. [2] Now it is in Jesus that we are. It is thus,
it is in Him, that we are in connection with the perfections of God.
We may again remark here-that which gives a character to
the whole Epistle-the manner in which God and Christ are united in the
apostle's mind. It is on account of this that he so frequently says,
"He," when we must understand "Christ," although he had
previously spoken of God: for instance, chapter 5:20. And here, "We are in
him that is true [that is to say], in his Son Jesus Christ. This is the true
God and eternal life."
Behold then the divine links of our position! We are in
Him who is true; this is the nature of Him in whom we are. Now, in reality as
to the nature, it is God Himself; as to the Person, and as to the manner of
being in Him, it is His Son Jesus Christ. It is in the Son, in the Son as man,
that we are in fact as to His Person; but He is the true God, the veritable
God. Nor is this all; but we have life in Him. He is also the eternal life, so
that we possess it in Him. We know the true God, we have eternal life.
All that is outside this is an idol. May God preserve us
from it, and teach us by His grace to preserve ourselves from it! This gives
occasion to the Spirit of God to speak of "the truth" in the two
short Epistles that -follow.
[1] Even
the orderly reception of the Holy Ghost was so. (see Acts 2:38)
[2] I
have already noticed this passage as being a kind of key to the way we really
know God, and dwell in Him. It speaks of God as Him we know, in whom we are,
explaining it by saying, that it is in His Son Jesus Christ our Lord; only
here, as follows in the text, it is truth and not love.
── John Darby《Synopsis of 1 John》
1 John 5
Chapter Contents
Brotherly love is the effect of the new birth, which
makes obedience to all God's commandments pleasant. (1-5) Reference to
witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.
(6-8) The satisfaction the believer has about Christ, and eternal life through
him. (9-12) The assurance of God's hearing and answering prayer. (13-17) The
happy condition of true believers, and a charge to renounce all idolatry.
(18-21)
Commentary on 1 John 5:1-5
(Read 1 John 5:1-5)
True love for the people of God, may be distinguished
from natural kindness or party attachments, by its being united with the love
of God, and obedience to his commands. The same Holy Spirit that taught the
love, will have taught obedience also; and that man cannot truly love the
children of God, who, by habit, commits sin or neglects known duty. As God's
commands are holy, just, and good rules of liberty and happiness, so those who
are born of God and love him, do not count them grievous, but lament that they
cannot serve him more perfectly. Self-denial is required, but true Christians
have a principle which carries them above all hinderances. Though the conflict
often is sharp, and the regenerate may be cast down, yet he will rise up and
renew his combat with resolution. But all, except believers in Christ, are
enslaved in some respect or other, to the customs, opinions, or interests of
the world. Faith is the cause of victory, the means, the instrument, the
spiritual armour by which we overcome. In and by faith we cleave to Christ, in
contempt of, and in opposition to the world. Faith sanctifies the heart, and
purifies it from those sensual lusts by which the world obtains sway and
dominion over souls. It has the indwelling Spirit of grace, which is greater
than he who dwells in the world. The real Christian overcomes the world by
faith; he sees, in and by the life and conduct of the Lord Jesus on earth, that
this world is to be renounced and overcome. He cannot be satisfied with this
world, but looks beyond it, and is still tending, striving, and pressing toward
heaven. We must all, after Christ's example, overcome the world, or it will
overcome us to our ruin.
Commentary on 1 John 5:6-8
(Read 1 John 5:6-8)
We are inwardly and outwardly defiled; inwardly, by the
power and pollution of sin in our nature. For our cleansing there is in and by
Christ Jesus, the washing of regeneration and the renewing of the Holy Ghost.
Some think that the two sacraments are here meant: baptism with water, as the
outward sign of regeneration, and purifying from the pollution of sin by the
Holy Spirit; and the Lord's supper, as the outward sign of the shedding
Christ's blood, and the receiving him by faith for pardon and justification.
Both these ways of cleansing were represented in the old ceremonial sacrifices
and cleansings. This water and blood include all that is necessary to our
salvation. By the water, our souls are washed and purified for heaven and the
habitation of saints in light. By the blood, we are justified, reconciled, and
presented righteous to God. By the blood, the curse of the law being satisfied,
the purifying Spirit is obtained for the internal cleansing of our natures. The
water, as well as the blood, came out of the side of the sacrificed Redeemer.
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, Ephesians 5:25-27. This was done in and by the
Spirit of God, according to the Saviour's declaration. He is the Spirit of God,
and cannot lie. Three had borne witness to these doctrines concerning the
person and the salvation of Christ. The Father, repeatedly, by a voice from
heaven declared that Jesus was his beloved Son. The Word declared that He and
the Father were One, and that whoever had seen him had seen the Father. And the
Holy Ghost, who descended from heaven and rested on Christ at his baptism; who
had borne witness to Him by all the prophets; and gave testimony to his
resurrection and mediatorial office, by the gift of miraculous powers to the
apostles. But whether this passage be cited or not, the doctrine of the Trinity
in Unity stands equally firm and certain. To the doctrine taught by the
apostles, respecting the person and salvation of Christ, there were three
testimonies. 1. The Holy Spirit. We come into the world with a corrupt, carnal
disposition, which is enmity to God. This being done away by the regeneration
and new-creating of souls by the Holy Spirit, is a testimony to the Saviour. 2.
The water: this sets forth the Saviour's purity and purifying power. The actual
and active purity and holiness of his disciples are represented by baptism. 3.
The blood which he shed: and this was our ransom, this testifies for Jesus Christ;
it sealed up and finished the sacrifices of the Old Testament. The benefits
procured by his blood, prove that he is the Saviour of the world. No wonder if
he that rejects this evidence is judged a blasphemer of the Spirit of God.
These three witnesses are for one and the same purpose; they agree in one and
the same thing.
Commentary on 1 John 5:9-12
(Read 1 John 5:9-12)
Nothing can be more absurd than the conduct of those who
doubt as to the truth of Christianity, while in the common affairs of life they
do not hesitate to proceed on human testimony, and would deem any one out of
his senses who declined to do so. The real Christian has seen his guilt and
misery, and his need of such a Saviour. He has seen the suitableness of such a
Saviour to all his spiritual wants and circumstances. He has found and felt the
power of the word and doctrine of Christ, humbling, healing, quickening, and
comforting his soul. He has a new disposition, and new delights, and is not the
man that he formerly was. Yet he finds still a conflict with himself, with sin,
with the flesh, the world, and wicked powers. But he finds such strength from
faith in Christ, that he can overcome the world, and travel on towards a
better. Such assurance has the gospel believer: he has a witness in himself,
which puts the matter out of doubt with him, except in hours of darkness or
conflict; but he cannot be argued out of his belief in the leading truths of
the gospel. Here is what makes the unbeliever's sin so awful; the sin of
unbelief. He gives God the lie; because he believes not the record that God
gave of his Son. It is in vain for a man to plead that he believes the
testimony of God in other things, while he rejects it in this. He that refuses
to trust and honour Christ as the Son of God, who disdains to submit to his
teaching as Prophet, to rely on his atonement and intercession as High Priest,
or to obey him as King, is dead in sin, under condemnation; nor will any outward
morality, learning, forms, notions, or confidences avail him.
Commentary on 1 John 5:13-17
(Read 1 John 5:13-17)
Upon all this evidence, it is but right that we believe
on the name of the Son of God. Believers have eternal life in the covenant of
the gospel. Then let us thankfully receive the record of Scripture. Always
abounding in the work of the Lord, knowing that our labour is not in vain in
the Lord. The Lord Christ invites us to come to him in all circumstances, with
our supplications and requests, notwithstanding the sin that besets us. Our
prayers must always be offered in submission to the will of God. In some things
they are speedily answered; in others they are granted in the best manner,
though not as requested. We ought to pray for others, as well as for ourselves.
There are sins that war against spiritual life in the soul, and the life above.
We cannot pray that the sins of the impenitent and unbelieving should, while
they are such, be forgiven them; or that mercy, which supposes the forgiveness
of sins, should be granted to them, while they wilfully continue such. But we
may pray for their repentance, for their being enriched with faith in Christ,
and thereupon for all other saving mercies. We should pray for others, as well
as for ourselves, beseeching the Lord to pardon and recover the fallen, as well
as to relieve the tempted and afflicted. And let us be truly thankful that no
sin, of which any one truly repents, is unto death.
Commentary on 1 John 5:18-21
(Read 1 John 5:18-21)
All mankind are divided into two parties or dominions;
that which belongs to God, and that which belongs to the wicked one. True
believers belong to God: they are of God, and from him, and to him, and for
him; while the rest, by far the greater number, are in the power of the wicked
one; they do his works, and support his cause. This general declaration
includes all unbelievers, whatever their profession, station, or situation, or
by whatever name they may be called. The Son leads believers to the Father, and
they are in the love and favour of both; in union with both, by the indwelling
and working of the Holy Spirit. Happy are those to whom it is given to know
that the Son of God is come, and to have a heart to trust in and rely on him
that is true! May this be our privilege; we shall thus be kept from all idols
and false doctrines, and from the idolatrous love of worldly objects, and be
kept by the power of God, through faith, unto eternal salvation. To this living
and true God, be glory and dominion for ever and ever. Amen.
── Matthew Henry《Concise Commentary on 1 John》
1 John 5
Verse 1
[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.
The scope and sum of this whole paragraph appears
from the conclusion of it, 1 John 5:13: "These things have I written
to you who believe, that ye may know that ye who believe have eternal
life." So faith is the first and last point with St. John also.
Every one who loveth — God that begat loveth him also that is begotten of him - Hath a natural
affection to all his brethren.
Verse 2
[2] By this we know that we love the children of God, when we love God, and
keep his commandments.
Hereby we know —
This is a plain proof.
That we love the children of God — As his children.
Verse 3
[3] For
this is the love of God, that we keep his commandments: and his commandments
are not grievous.
For this is the love of God — The only sure proof of it.
That we keep his commandments: and his
commandments are not grievous — To any that are born of God.
Verse 4
[4] For
whatsoever is born of God overcometh the world: and this is the victory that
overcometh the world, even our faith.
For whatsoever —
This expression implies the most unlimited universality.
Is born of God overcometh the world — Conquers whatever it can lay in the way, either to allure or fright the
children of God from keeping his commandments.
And this is the victory — The grand means of overcoming.
Even our faith —
Seeing all things are possible to him that believeth.
Verse 5
[5] Who is he that overcometh the world, but he that believeth that Jesus is
the Son of God?
Who is he that overcometh the world — That is superior to all worldly care, desire, fear? Every believer, and
none else. The seventh verse 1 John 5:7 (usually so reckoned) is a brief
recapitulation of all which has been before advanced concerning the Father, the
Son, and the Spirit. It is cited, in conjunction with the sixth and eighth, 1 John 5:6,8 by Tertullian, Cyprian, and an
uninterrupted train of Fathers. And, indeed, what the sun is in the world, what
the heart is in a man, what the needle is in the mariner's compass, this verse
is in the epistle. By this the sixth, eighth, and ninth verses 1 John 5:6,8,9 are indissolubly connected; as
will be evident, beyond all contradiction, when they are accurately considered.
Verse 6
[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.
This is he —
St. John here shows the immovable foundation of that faith that Jesus is the
Son of God; not only the testimony of man, but the firm, indubitable testimony
of God.
Who came —
Jesus is he of whom it was promised that he should come; and who accordingly,
is come. And this the Spirit, and the water, and the blood testify.
Even Jesus —
Who, coming by water and blood, is by this very thing demonstrated to be the
Christ.
Not by the water only — Wherein he was baptized.
But by the water and the blood — Which he shed when he had finished the work his Father had given him to
do. He not only undertook at his baptism "to fulfil all
righteousness," but on the cross accomplished what he had undertaken; in
token whereof, when all was finished, blood and water came out of his side. And
it is the Spirit who likewise testifieth - Of Jesus Christ, namely, by Moses
and all the prophets, by John the Baptist, by all the apostles, and in all the
writings of the New Testament. And against his testimony there can be no
exception, because the Spirit is truth - The very God of truth.
Verse 7
[7] For
there are three that bear record in heaven, the Father, the Word, and the Holy
Ghost: and these three are one.
What Bengelius has advanced, both concerning
the transposition of these two verses, and the authority of the controverted
verse, partly in his "Gnomon," and partly in his "Apparatus
Criticus," will abundantly satisfy any impartial person.
For there are three that testify — Literally, testifying, or bearing witness. The participle is put for the
noun witnesses, to intimate that the act of testifying, and the effect of it,
are continually present. Properly, persons only can testify; and that three are
described testifying on earth, as if they were persons, is elegantly
subservient to the three persons testifying in heaven.
The Spirit — In
the word, confirmed by miracles.
The water — Of
baptism, wherein we are dedicated to the Son, (with the Father and Spirit,)
typifying his spotless purity, and the inward purifying of our nature.
And the blood —
Represented in the Lord's supper, and applied to the consciences of believer.
And these three harmoniously agree in one - In bearing the same testimony,-that
Jesus Christ is the divine, the complete, the only Saviour of the world.
Verse 8
[8] And
there are three that bear witness in earth, the Spirit, and the water, and the
blood: and these three agree in one.
And there are three that testify in heaven — The testimony of the Spirit, the water, and the blood, is by an eminent
gradation corroborated by three, who give a still greater testimony.
The Father —
Who clearly testified of the Son, both at his baptism and at his
transfiguration.
The Word —
Who testified of himself on many occasions, while he was on earth; and again,
with still greater solemnity, after his ascension into heaven, Revelation 1:5; Revelation 19:13.
And the Spirit —
Whose testimony was added chiefly after his glorification, 1 John 2:27; John 15:26; Acts 5:32; Romans 8:16.
And these three are one — Even as those two, the Father and the Son, are one, John 10:30. Nothing can separate the Spirit from
the Father and the Son. If he were not one with the Father and the Son, the
apostle ought to have said, The Father and the Word, who are one, and the
Spirit, are two. But this is contrary to the whole tenor of revelation. It
remains that these three are one. They are one in essence, in knowledge, in
will, and in their testimony. It is observable, the three in the one verse are
opposed, not conjointly, but severally, to the three in the other: as if he had
said, Not only the Spirit testifies, but also the Father, John 5:37; not only the water, but also the
Word, John 3:11; John 10:41; not only the blood, but also the
Holy Ghost, John 15:26, etc. It must now appear, to every
reasonable man, how absolutely necessary the eighth verse is 1 John 5:8. St. John could not think of the
testimony of the Spirit, and water, and blood, and subjoin, "The testimony
of God is greater," without thinking also of the testimony of the Son and
Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any
possible reason be devised, why, without three testifying in heaven, he should
enumerate three, and no more, who testify on earth. The testimony of all is
given on earth, not in heaven; but they who testify are part on earth, part in
heaven. The witnesses who are on earth testify chiefly concerning his abode on
earth, though not excluding his state of exaltation: the witnesses who are in
heaven testify chiefly concerning his glory at God's right hand, though not
excluding his state of humiliation. The seventh verse, therefore, with the
sixth, 1 John 5:7,6 contains a recapitulation of the
whole economy of Christ, from his baptism to pentecost; the eighth, 1 John 5:8 the sum of the divine economy, from
the time of his exaltation. Hence it farther appears, that this position of the
seventh 1 John 5:7,8 and eighth verses, which places
those who testify on earth before those who testify in heaven, is abundantly
preferable to the other, and affords a gradation admirably suited to the
subject.
Verse 9
[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.
If we receive the testimony of men — As we do continually, and must do in a thousand instances.
The testimony of God is greater — Of higher authority, and much more worthy to be received; namely, this
very testimony which God the Father, together with the Word and the Spirit,
hath testified of the Son, as the Saviour of the world.
Verse 10
[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.
He that believeth on the Son of God hath the
testimony — The dear evidence of this, in himself: he
that believeth not God, in this, hath made him a liar; because he supposes that
to be false which God has expressly testified.
Verse 11
[11] And
this is the record, that God hath given to us eternal life, and this life is in
his Son.
And this is the sum of that testimony, that
God hath given us a title to, and the real beginning of, eternal life; and that
this is purchased by, and treasured up in, his Son, who has all the springs and
the fulness of it in himself, to communicate to his body, the church, first in
grace and then in glory.
Verse 12
[12] He
that hath the Son hath life; and he that hath not the Son of God hath not life.
It plainly follows, he that hath the Son -
Living and reigning in him by faith. Hath this life; he that hath not the Son
of God hath not this life - Hath no part or lot therein. In the former clause,
the apostle says simply, the Son; because believers know him: in the latter,
the Son of God; that unbelievers may know how great a blessing they fall short
of.
Verse 13
[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.
These things have I written — In the introduction, 1 John 1:4, he said, I write: now, in the close,
I have written. That ye may know - With a fuller and stronger assurance, that ye
have eternal life.
Verse 14
[14] And
this is the confidence that we have in him, that, if we ask any thing according
to his will, he heareth us:
And we —
Who believe. Have this farther confidence in him, that he heareth - That is,
favourably regards, whatever prayer we offer in faith, according to his
revealed will.
Verse 15
[15] And
if we know that he hear us, whatsoever we ask, we know that we have the
petitions that we desired of him.
We have —
Faith anticipates the blessings.
The petitions which we asked of him — Even before the event. And when the event comes, we know it comes in
answer to our prayer.
Verse 16
[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.
This extends to things of the greatest
importance.
If any one see his brother — That is. any man.
Sin a sin which is not unto death — That is, any sin but total apostasy from both the power and form of
godliness.
Let him ask, and God will give him life — Pardon and spiritual life, for that sinner.
There is a sin unto death: I do not say that
he shall pray for that — That is, let him not pray for it. A sin
unto death may likewise mean, one which God has determined to punish with
death.
Verse 17
[17] All
unrighteousness is sin: and there is a sin not unto death.
All deviation from perfect holiness is sin;
but all sin is not unpardonable.
Verse 18
[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.
Yet this gives us no encouragement to sin: on
the contrary, it is an indisputable truth, he that is born of God - That sees
and loves God.
Sinneth not — So
long as that loving faith abides in him, he neither speaks nor does anything
which God hath forbidden.
He keepeth himself —
Watching unto prayer. And, while he does this, the wicked one toucheth him not
- So as to hurt him.
Verse 19
[19] And
we know that we are of God, and the whole world lieth in wickedness.
We know that we are children of God — By the witness and the fruit of his Spirit, 1 John 3:24.
But the whole world —
All who have not his Spirit, not only is "touched" by him, but by
idolatry, fraud, violence lasciviousness, impiety, all manner of wickedness.
Lieth in the wicked one — Void of life, void of sense. In this short expression the horrible state
of the world is painted in the most lively colours; a comment on which we have
in the actions, conversations, contracts, quarrels, and friendships of worldly
men.
Verse 20
[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.
And we know — By
all these infallible proofs.
That the Son of God is come — Into the world. And he hath given us a spiritual understanding, that we
may know him, the true one - "The faithful and true witness." And we
are in the true one - As branches in the vine, even in Jesus Christ, the
eternal Son of God. This Jesus is the only living and true God, together with
the father and the Spirit, and the original fountain of eternal life. So the
beginning and the end of the epistle agree.
Verse 21
[21]
Little children, keep yourselves from idols. Amen.
Keep yourselves from idols — From all worship of false gods, from all worship of images or of any
creature, and from every inward idol; from loving, desiring, fearing anything
more than God. Seek all help and defence from evil, all happiness in the true
God alone.
── John Wesley《Explanatory Notes on 1 John》
Chapter 5. The Victory of spiritual
Fellowship
Keep Yourselves
Away from Idols
I. Life through
Faith
II. Accept
Testimony by Faith
III. Convinced
by Faith
── Chih-Hsin
Chang《An Outline of
The New Testament》
Three Tests Of Authentic Christianity (5:1-5)
INTRODUCTION
1. As we began our study of First John, it was noted that it had a different objective than the Gospel of John... a. John wrote his gospel in order that one might "have" eternal life - Jn 20:30-31 b. His epistle was written so that one might "know" they have eternal life - 1 Jn 5:13 2. Throughout his epistle, then, John has mentioned the kind of things that provide evidence that one is truly a child of God, possessing fellowship with the Father and the Son - e.g., 1 Jn 3:10 3. There are actually several tests that John has been applying by which we can know that we have eternal life, and in the text for our study (1 Jn 5:1-5), they are mentioned together (READ) [In these verses there are "Three Tests Of Authentic Christianity",and the first one is...] I. THE TEST OF "BELIEF"
A. IN PARTICULAR, BELIEF IN JESUS... 1. As the Christ - 1 Jn 5:1a 2. As the Son of God - 1 Jn 5:5b 3. Who has come in the flesh - cf. 1 Jn 4:2 B. TO DENY JESUS AS THE CHRIST, THE SON OF GOD... 1. Makes one a liar and antichrist - cf. 1 Jn 2:22 2. Makes fellowship with the Father and the Son impossible - cf. 1 Jn 2:22-23; 2 Jn 7-9 C. THE IMPORTANCE OF SUCH FAITH IN JESUS... 1. Necessary for one to be "born of God" - 1 Jn 5:1a a. Just as faith in God is necessary to please Him - He 11:6 b. So faith in Jesus is necessary to experience eternal life - cf. Jn 8:24; Ac 8:36-37 2. Necessary for one to "overcome the world" - 1 Jn 5:4-5 a. We can overcome the world only through the One who lives in us - cf. 1 Jn 4:4 b. But with such strength, we can do anything God desires of us - cf. Ph 4:13 [Without faith in Jesus as the Christ, the Son of God who came in the flesh, we cannot be born of God and so live so as to overcome the world! But is "belief in Jesus" the only test of authentic Christianity? Not according to Jesus, as found in Jn 8:30-31. As taught by both Jesus and His beloved disciple John, there is also...] II. THE TEST OF "LOVE"
A. JESUS HAD MADE BROTHERLY LOVE... 1. A mark of discipleship - Jn 13:34-35 2. A commandment to prove we are His friends - Jn 15:12-14,17 B. JOHN HAD STRESSED BROTHERLY LOVE... 1. As evidence of abiding in the light - 1 Jn 2:10 2. As evidence of being a child of God - 1 Jn 3:10 3. As evidence of having passed from death to live - 1 Jn 3:14 4. As evidence of knowing God and being born of God - 1 Jn 4:7-8 C. AND NOW, IN DISCUSSING BROTHERLY LOVE... 1. John describes it as a necessary corollary to loving God - 1 Jn 5:1a a. If you love God who brings forth children... b. ...then you must love those children who have come from Him! 2. John reveals how we can be sure that we love God's children (i.e., have brotherly love): by loving God and keeping His commandments - 1 Jn 5:2 a. I may claim to love my brethren... b. But if I do not love God and keep His commandments, my claim is a shallow one! [One who is truly "born of God" not only believes in Jesus, then, but also loves the children of God. In discussing the necessity of loving the children of God, John mentioned keeping the commandments of God. This leads to the third test of authentic Christianity, that of...] III. THE TEST OF "OBEDIENCE"
A. JOHN HAD EMPHASIZED THIS TEST EARLIER... 1. As essential to having fellowship with the Father - 1 Jn 1:6-7 2. As essential to knowing Jesus - 1 Jn 2:3-4 3. As essential to loving God - 1 Jn 2:5 4. As essential to abiding in Jesus - 1 Jn 2:6 5. As essential to being a child of God - 1 Jn 3:10 6. As essential to having our prayers answered - 1 Jn 3:22 B. NOW HE STRESSES THAT IT IS ESSENTIAL TO... 1. Loving the children of God - 1 Jn 5:2 2. Loving God Himself - 1 Jn 5:3a C. TO JOHN, HOWEVER, THIS "TEST" IS NOT A BURDEN... 1. The commandments of God are not "burdensome" - 1 Jn 5:3b 2. Though he had served the Lord for many years (possibly 50 or more), he had not found the commandments "grievous" (KJV) 3. His attitude toward "commandment-keeping" was like that of David's - Ps 19:7-11 CONCLUSION
1. In these three areas, then, we find the proof of authentic Christianity: a. Belief in Jesus as the Son of God who came in the flesh b. Love for the brethren c. Obedience in keeping the commandments of God 2. It is interesting that today... a. Many people do not have any problem with the first two (belief and love) b. But will often balk when told they need to be obedient to the commands of Jesus Christ ("Oh, you are just being legalistic!") 3. But if we really love God and His children, if we really believe in Jesus as the Son of God who came in the flesh and died for our sins, then the commandments of the Lord will not be grievous... "If you love Me, keep My commandments." - Jn 14:15 Are we passing the tests of authentic Christianity?
Witnesses For Jesus Christ (5:6-10)
INTRODUCTION
1. Earlier in his epistle, John stressed two important things... a. That Jesus Christ has come in the flesh - 1 Jn 4:2 b. That those who believe Jesus Christ has come in the flesh are "of God"; indeed, they have been "born of God" - 1 Jn 4:2; 5:1a 2. In the text for our study (1 Jn 5:6-10), John offers several "witnesses" in support of these claims made about Jesus... a. The key word is "witness", and in various forms is found eight times in our text (nine, if you count verse 8) b. The word in Greek is "martureo" {mar-too-reh'-o}, and it means: 1) "to be a witness, i.e. testify" 2) "to give evidence for, to bear record: [In our lesson we shall briefly list these "Witnesses For Jesus Christ"and see how each of them has their part in providing evidence about Jesus. We begin with two witnesses, actually, who together tell us something about Jesus coming in the flesh...]