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?

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.

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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Whosoever believethHe confirms by another reason, that faith and brotherly love are united; for since God regenerates us by faith he must necessarily be loved by us as a Father; and this love embraces all his children. Then faith cannot be separated from love.The first truth is, that all born of God, believe that Jesus is the Christ; where, again, you see that Christ alone is set forth as the object of faith, as in him it finds righteousness, life, and every blessing that can be desired, and God in all that he is. Hence the only true way of believing is when we direct our minds to him. Besides, to believe that he is the Christ, is to hope from him all those things which have been promised as to the Messiah.Nor is the title, Christ, given him here without reason, for it designates the office to which he was appointed by the Father. As, under the Law, the full restoration of all things, righteousness and happiness, were promised through the Messiah; so at this day the whole of this is more clearly set forth in the gospel. Then Jesus cannot be received as Christ, except salvation be sought from him, since for this end he was sent by the Father, and is daily offered to us.Hence the Apostle declares that all they who really believe have been born of God; for faith is far above the reach of the human mind, so that we must be drawn to Christ by our heavenly Father; for not any of us can ascend to him by his own strength. And this is what the Apostle teaches us in his Gospel, when he says, that those who believe in the name of the only-begotten, were not born of blood nor of the flesh. (John 1:13.) And Paul says, that we are endued,not with the spirit of this world, but with the Spirit that is from God, that we may know the things given us by him. (1 Corinthians 2:12.) For eye hath not seen, nor ear heard, nor the mind conceived, the reward laid up for those who love God; but the Spirit alone penetrates into this mystery. And further, as Christ is given to us for sanctification, and brings with it the Spirit of regeneration, in short, as he unites us to his own body, it is also another reason why no one can have faith, except he is born of God.Loveth him also that is begotten of himAugustine and some others of the ancients have applied this to Christ, but not correctly. For though the Apostle uses the singular number, yet he includes all the faithful; and the context plainly shows that his purpose was no other than to trace up brotherly love to faith as its fountain. It is, indeed, an argument drawn from the common course of nature; but what is seen among men is transferred to God.But we must observe, that the Apostle does not so speak of the faithful only, and pass by those who are without, as though the former are alone to be loved, and no care and no account to be had for the latter; but he teaches us as it were by this first exercise to love all without exception, when he bids us to make a beginning with the godly.
McArther Bible Commentary
John introduces the subject of the victorious life. While the Bible uses many terms to describe what Christians are (e.g., believers, friends, brothers, sheep, saints, soldiers, witnesses, etc.), John highlights one particular term in this chapter: the overcomer (see note on 1Jn 5:4 for the meaning of the term). Of the twenty-four times the word occurs in the NT, John uses it twenty-one times (cf. also Rev 2:7, Rev 2:11, Rev 2:17; Rev 2:26; Rev 3:5, Rev 3:12, Rev 3:21). Several different forms of this term appear in these verses to emphasize the victorious nature of the believer.
Bible Cross References
John 1:3 John 3:3 John 8:42 1 John 2:22 1 John 2:23 1 John 2:29 1 John 3:9 1 John 4:2 1 John 4:7 1 John 4:15 1 John 5:4 1 John 5:5 1 John 5:18

Verse 2

Matthew Henry's Concise Bible Commentary
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.
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.
John Wesley's Bible Commentary
Hereby we know - This is a plain proof. That we love the children of God - As his children.
John Calvin Bible Commentary
“O Israel, what does the Lord thy God require of thee, but to love him and to obey him?” (Deuteronomy 10:12.)
McArther Bible Commentary
keep His commandments. John repeats this phrase twice in these two verses. Obedience is the third characteristic of an overcomer. In these five verses, John weaves faith, love, and obedience all together inextricably. They exist mutually in a dynamic relationship, i.e., as the genuine proof of love is obedience, so the genuine proof of faith is love. The word keep conveys the idea of constant obedience (cf. Joh 8:31-32; Joh 14:15, Joh 14:21; Joh 15:10).
Bible Cross References
1 John 2:3 1 John 2:5 1 John 3:14

Verse 3

Matthew Henry's Concise Bible Commentary
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
“With thee is propitiation, that thou mayest be feared.”Hence, then, is the facility of keeping the law, because the faithful, being sustained by pardon, do not despond when they come short of what they ought to be. The Apostle, in the meantime, reminds us that we must fight, in order that we may serve the Lord; for the whole world hinders us to go where the Lord calls us. Then, he only keeps the law who courageously resists the world.
McArther Bible Commentary
His commandments are not burdensome. For example, in contrast to the burdensome man-made religious traditions of the Jewish leaders (Mat 23:4), the yoke of Jesus is easy and the burden light (Mat 11:30).
Bible Cross References
Matthew 11:30 Matthew 23:4 John 14:15 John 14:21 John 14:23 1 John 2:3 2 John 1:6

Verse 4

Matthew Henry's Concise Bible Commentary
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
This is the victoryAs he had said that all who are born of God overcome the world, he also sets forth the way of overcoming it. For it might be still asked, whence comes this victory? He then makes the victory over the world to depend on faith.This passage is remarkable, for though Satan continually repeats his dreadful and horrible onsets, yet the Spirit of God, declaring that we are beyond the reach of danger, removes fear, and animates us to fight with courage. And the past time is more emphatical than the present or the future; for he says, that has overcome, in order that we might feel certain, as though the enemy had been already put to flight. It is, indeed, true, that our warfare continues through life, that our conflicts are daily, nay, that new and various battles are every moment on every side stirred up against us by the enemy; but as God does not arm us only for one day, and as faith is not that of one day, but is the perpetual work of the Holy Spirit, we are already partakers of victory, as though we had already conquered.This confidence does not, however, introduce indifference, but renders us always anxiously intent on fighting. For the Lord thus bids his people to be certain, while yet he would not have them to be secure; but on the contrary, he declares that they have already overcome, in order that they may fight more courageously and more strenuously. The term worldhas here a wide meaning, for it includes whatever is adverse to the Spirit of God: thus, the corruption of our nature is a part of the world; all lusts, all the crafts of Satan, in short, whatever leads us away from God. Having such a force to contend with, we have an immense war to carry on, and we should have been already conquered before coming to the contest, and we should be conquered a hundred times daily, had not God promised to us the victory. But God encourages us to fight by promising us the victory. But as this promise secures to us perpetually the invincible power of God, so, on the other hand, it annihilates all the strength of men. For the Apostle does not teach us here that God only brings some help to us, so that being aided by him, we may be sufficiently able to resist; but he makes victory to depend on faith alone; and faith receives from another that by which it overcomes. They then take away from God what is his own, who sing triumph to their own power.
McArther Bible Commentary
overcomes. John clearly defines who these overcomers are: they are all who believe that Jesus is God's Son, and everything that means. The overcomers are believers-all of them (cf. 1Jn 2:13). The word for overcomer results from a Greek word meaning "to conquer," "to have victory," "to have superiority," or "conquering power." The word reflects a genuine superiority that leads to overwhelming success. The victory is demonstrable; it involves overthrowing an enemy so that the victory is seen by all. Jesus also used this word to describe Himself (Joh 16:33). Because of believers' union with Christ, they too partake in His victory (Rom 8:37; 2Co 2:14). The word overcomes in the original language conveys the idea that believers have continual victory over the world.
Bible Cross References
John 1:13 John 3:3 1 Corinthians 15:57 1 John 2:13 1 John 2:29 1 John 3:9 1 John 4:4 1 John 5:1 1 John 5:18

Verse 5

Matthew Henry's Concise Bible Commentary
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.
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.
John Wesley's Bible Commentary
Who is he that overcometh the world - That is superior to all worldly care, desire, fear? Every believer, and none else. (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 (1 John 5:6) and (1 John 5:8) 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 (1 John 5:6) , and (1 John 5:8-9) are indissolubly connected; as will be evident, beyond all contradiction, when they are accurately considered.
John Calvin Bible Commentary
“I can do all things through him that strengtheneth me,” (Philippians 4:13.)He only then can conquer Satan and the world, and not succumb to his own flesh, who, diffident as to himself, recumbs on Christ’s power alone. For by faith he means a real apprehension of Christ, or an effectual laying hold on him, by which we apply his power to ourselves.
Bible Cross References
Mark 9:23 1 John 4:15 1 John 5:1 1 John 5:20

Verse 6

Matthew Henry's Concise Bible Commentary
Reference to witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
This is he that cameThat our faith may rest safely on Christ, he says the real substance of the shadows of the law appears in him. For I doubt not but that he alludes by the wordswater and bloodto the ancient rites of the law. The comparison, moreover, is intended for this end, not only that we may know that the Law of Moses was abolished by the coming of Christ, but that we may seek in him the fulfillment of those things which the ceremonies formerly typified. And though they were of various kinds, yet under these two the Apostle denotes the whole perfection of holiness and righteousness, for by water was all filth washed away, so that men might come before God pure and clean, and by blood was expiation made, and a pledge given of a full reconciliation with God; but the law only adumbrated by external symbols what was to be really and fully performed by the Messiah.John then fitly proves that Jesus is the Christ of the Lord formerly promised, because he brought with him that by which he sanctifies us wholly. And, indeed, as to the blood by which Christ reconciled God, there is no doubt, but how he came by water may be questioned. But that the reference is to baptism is not probable. I certainly think that John sets forth here the fruit and effect of what he recorded in the Gospel history; for what he says there, that water and blood flowed from the side of Christ, is no doubt to be deemed a miracle. I know that such a thing does happen naturally to the dead; but it happened through God’s purpose, that Christ’s side became the fountain of blood and water, in order that the faithful may know that cleansing (of which the ancient baptisms were types) is found in him, and that they might know that what all the sprinklings of blood formerly presignified was fulfilled. On this subject we dwelt more at large on the andchapters of the Epistle to the Hebrews.And it is the Spirit that beareth witnessHe shews in this clause how the faithful know and feel the power of Christ, even because the Spirit renders them certain; and that their faith might not vacillate, he adds, that a full and real firmness or stability is produced by the testimony of the Spirit. And he calls the Spirittruth, because his authority is indubitable, and ought to be abundantly sufficient for us.
McArther Bible Commentary
The term witness is the theme of this section. The passage concerns the witness or testimony of God and the Spirit to the world regarding the great truth of the deity of Jesus Christ. The previous passage (1Jn 5:1-5) described overcomers as those who believed in Jesus as Lord and Savior; here, John presents God's own testimony to confirm that Jesus is the Christ (Joh 5:31-37; Joh 8:13-18). He gives two kinds of testimony: external (1Jn 5:6-9) and internal (1Jn 5:10-12).
Bible Cross References
Matthew 3:16 John 15:26 John 16:13 John 19:34

Verse 7

Matthew Henry's Concise Bible Commentary
Reference to witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
There are three than bear record in heavenThe whole of this verse has been by some omitted. Jerome thinks that this has happened through design rather than through mistake, and that indeed only on the part of the Latins. But as even the Greek copies do not agree, I dare not assert any thing on the subject. Since, however, the passage flows better when this clause is added, and as I see that it is found in the best and most approved copies, I am inclined to receive it as the true reading.And the meaning would be, that God, in order to confirm most abundantly our faith in Christ, testifies in three ways that we ought to acquiesce in him. For as our faith acknowledges three persons in the one divine essence, so it is called in so really ways to Christ that it may rest on him.When he says, These three are one, he refers not to essence, but on the contrary to consent; as though he had said that the Father and his eternal Word and Spirit harmoniously testify the same thing respecting Christ. Hence some copies haveεἰς ἓν, “for one.” But though you readἓν εἰσιν, as in other copies, yet there is no doubt but that the Father, the Word and the Spirit are said to be one, in the same sense in which afterwards the blood and the water and the Spirit are said to agree in one.But as the Spirit, who is one witness, is mentioned twice, it seems to be an unnecessary repetition. To this I reply, that since he testifies of Christ in various ways, a twofold testimony is fitly ascribed to him. For the Father, together with his eternal Wisdom and Spirit, declares Jesus to be the Christ as it were authoritatively, then, in this ease, the sole majesty of the deity is to be considered by us. But as the Spirit, dwelling in our hearts, is an earnest, a pledge, and a seal, to confirm that decree, so he thus again speaks on earth by his grace. But inasmuch as all do not receive this reading, I will therefore so expound what follows, as though the Apostle referred to the witnesses only on the earth.
McArther Bible Commentary
three that bear witness. The OT law required "the testimony of two or three witnesses" to establish the truth of a particular matter (Deu 17:6; Deu 19:15; cf. Joh 8:17-18; 1Ti 5:19). Furthermore, four of those eight manuscripts contain the passage as a variant reading, written in the margin as a later addition to the manuscript. No Greek or Latin Father, even those involved in Trinitarian controversies, quotes them; no ancient version, except the Latin, records them (not the Old Latin in its early form or the Vulgate). Internal evidence also militates against their presence, since they disrupt the sense of the writer's thoughts. Most likely, the words were added much later to the text. There is no verse in Scripture which so explicitly states the obvious reality of the Trinity, although many passages imply it strongly. See 2Co 13:14.
Bible Cross References
Matthew 18:16 John 14:17 John 15:26 1 John 5:8

Verse 8

Matthew Henry's Concise Bible Commentary
Reference to witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.
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.
John Wesley's Bible Commentary
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) , &c. It must now appear, to every reasonable man, how absolutely necessary (1 John 5:8) is. 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. (1 John 5:6-7) contains a recapitulation of the whole economy of Christ, from his baptism to pentecost; (1 John 5:8) the sum of the divine economy, from the time of his exaltation. Hence it farther appears, that this position of (1 John 5:7-8) , 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.
John Calvin Bible Commentary
There are threeHe applies what had been said of water and blood to it’s own purpose, in order that they who reject Christ might have no excuse; for by testimonies abundantly strong and clear, he proves that it is he who had been formerly promised, inasmuch as water and blood, being the pledges and the effects of salvation, really testify that he had been sent by God. He adds a third witness, the Holy Spirit, who yet holds the first place, for without him the water and blood would have flowed without any benefit; for it is he who seals on our hearts the testimony of the water and blood; it is he who by his power makes the fruit of Christ’s death to come to us; yea, he makes the blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes Christ with all his blessings to become ours. So Paul, inRomans 1:4, after having said that Christ by his resurrection manifested himself to be the Son of God, immediately adds, “Through the sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they would yet be obscure to us and escape our vision, were not the Holy Spirit to open for us the eyes of faith.Readers may now understand why John adduced the Spirit as a witness together with the water and the blood, even because it is the peculiar office of the Spirit, to cleanse our consciences by the blood of Christ, to cause the cleansing effected by it to be efficacious. On this subject some remarks are made at the beginning of the Second Epistle of Peter, where he uses nearly the same mode of speaking, that is, that the Holy Spirit cleanses our hearts by the sprinkling of the blood of Christ.But from these words we may learn, that faith does not lay hold on a bare or an empty Christ, but that his power is at the same time vivifying. For to what purpose has Christ been sent on the earth, except to reconcile God by the sacrifice of his death? except the office of washing had been allotted to him by the Father? It may however be objected, that the distinction here mentioned is superfluous, because Christ cleansed us by expiating our sins; then the Apostle mentions the same thing twice. I indeed allow that cleansing is included in expiation; therefore I made no difference between the water and the blood, as though they were distinct; but if any one of us considers his own infirmity, he will readily acknowledge that it is not in vain or without reason that blood is distinguished from the water. Besides, the Apostle, as it has been stated, alludes to the rites of the law; and God, on account of human infirmity, had formerly appointed, not only sacrifices, but also washings. And the Apostle meant distinctly to show that the reality of both has been exhibited in Christ, and on this account he had said before, “Not by water only,” for he means, that not only some part of our salvation is found in Christ, but the whole of it, so that nothing is to be sought elsewhere.
McArther Bible Commentary
the Spirit, the water, and the blood. At the baptism of Jesus, the Father and the Spirit testified to the Son (see Mat 3:16-17). The death of Jesus Christ also witnessed to who He was (Mat 27:54; Heb 9:14). The Holy Spirit testified throughout Jesus' life about His identity (Mar 1:12; Luk 1:35; Act 10:38).
Bible Cross References
John 19:34 1 John 5:7 1 John 5:9

Verse 9

Matthew Henry's Concise Bible Commentary
The satisfaction the believer has about Christ, and eternal life through him.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
If we receive the witness, ortestimony,of menHe proves, reasoning from the less to the greater, how ungrateful men are when they reject Christ, who has been approved, as he has related, by God; for if in worldly affairs we stand to the words of men, who may lie and deceive, how unreasonable it is that God should have less credit given to him, when sitting as it were on his own throne, where he is the supreme judge. Then our own corruption alone prevents us to receive Christ,, since he gives us full proof for believing in his power. Besides, he calls not only that the testimony of God which the Spirit imprints on our hearts, but also that which we derive from the water and the blood. For that power of cleansing and expiating was not earthly, but heavenly. Hence the blood of Christ is not to be estimated according to the common manner of men; but we must rather look to the design of God, who ordained it for blotting out sins, and also to that divine efficacy which flows from it.
Bible Cross References
Matthew 3:17 John 5:32 John 5:34 John 5:37 John 8:18 1 John 5:8

Verse 10

Matthew Henry's Concise Bible Commentary
The satisfaction the believer has about Christ, and eternal life through him.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
He that believeth notAs the faithful possess this benefit, that they know themselves to be beyond the danger of erring, because they have God as their foundation; so he makes the ungodly to be guilty of extreme blasphemy, because they charge God with falsehood. Doubtless nothing is more valued by God than his own truth, therefore no wrong more atrocious can be done to him, than to rob him of this honor. Then in order to induce us to believe, he takes an argument from the opposite side; for if to make God a liar be a horrible and execrable impiety, because then what especially belongs to him is taken away, who would not dread to withhold faith from the gospel, in which God would have himself to be counted singularly true and faithful? This ought to be carefully observed.Some wonder why God commends faith so much, why unbelief is so severely condemned. But the glory of God is implicated in this; for since he designed to shew a special instance of his truth in the gospel, all they who reject Christ there offered to them, leave nothing to him. Therefore, though we may grant that a man in other parts of his life is like an angel, yet his sanctity is diabolical as long as he rejects Christ. Thus we see some under the Papacy vastly pleased with the mere mask of sanctity, while they still most obstinately resist the gospel. Let us then understand, that it is the beginning of true religion, obediently to embrace this doctrine, which he has so strongly confirmed by his testimony.
McArther Bible Commentary
has the witness in himself. John writes of the internal subjective witness to the Son within the believer's heart (Rom 8:15-16; Gal 4:6). made Him a liar. If someone refuses the testimony of God regarding His Son, such rejection is the ultimate form of blasphemy, because it is tantamount to calling God a liar (Tit 1:2; Heb 6:18).
Bible Cross References
John 3:18 John 3:33 Romans 8:16 Galatians 4:1 1 John 1:10 Revelation 12:17

Verse 11

Matthew Henry's Concise Bible Commentary
The satisfaction the believer has about Christ, and eternal life through him.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
That God hath given us eternal lifeHaving now set forth the benefit, he invites us to believe. It is, indeed, a reverence due to God, immediately to receive, as beyond controversy, whatever he declares to us. But since he freely offers life to us, our ingratitude will be intolerable, except with prompt faith we receive a doctrine so sweet and so lovely. And, doubtless, the words of the Apostle are intended to shew, that we ought, not only reverently to obey the gospel, lest we should affront God; but, that we ought to love it, because it brings to us eternal life. We hence also learn what is especially to be sought in the gospel, even the free gift of salvation; for that God there exhorts us to repentance and fear, ought not to be separated from the grace of Christ.But the Apostle, that he might keep us together in Christ, again repeats that life is found in him; as though he had said, that no other way of obtaining life has been appointed for us by God the Father. And the Apostle, indeed, briefly includes here three things: that we are all given up to death until God in his gratuitous favor restores us to life; for he plainly declares that life is a gift from God: and hence also it follows that we are destitute of it, and that it cannot be acquired by merits; secondly, he teaches us that this life is conferred on us by the gospel, because there the goodness and the paternal love of God is made known to us; lastly, he says that we cannot otherwise become partakers of this life than by believing in Christ.
McArther Bible Commentary
This testimony summarizes the blessing of the believer's subjective witness-the very life that we possess in Christ expressed in the grace and power He provides all the time. It is the very experience of knowing Christ in one's life. Life is only in Him; so it is impossible to have it without Him.
Bible Cross References
Matthew 25:46 John 1:4 John 3:15 John 3:36 John 10:28 1 John 1:2 1 John 2:25 1 John 4:9 1 John 4:10 1 John 5:13 1 John 5:20

Verse 12

Matthew Henry's Concise Bible Commentary
The satisfaction the believer has about Christ, and eternal life through him.
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.
John Wesley's Bible Commentary
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.
Bible Cross References
John 3:15 John 3:36

Verse 13

Matthew Henry's Concise Bible Commentary
The assurance of God's hearing and answering prayer.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
These things have I written unto youAs there ought to be a daily progress in faith, so he says that he wrote to those who had already believed, so that they might believe more firmly and with greater certainty, and thus enjoy a fuller confidence as to eternal life. Then the use of doctrine is, not only to initiate the ignorant in the knowledge of Christ, but also to confirm those more and more who have been already taught. It therefore becomes us assiduously to attend to the duty of learning, that our faith may increase through the whole course of our life. For there are still in us many remnants of unbelief, and so weak is our faith that what we believe is not yet really believed except there be a fuller confirmation.But we ought to observe the way in which faith is confirmed, even by having the office and power of Christ explained to us. For the Apostle says that he wrote these things, that is, that eternal life is to be sought nowhere else but in Christ, in order that they who were believers already might believe, that is, make progress in believing. It is therefore the duty of a godly teacher, in order to confirm disciples in the faith, to extol as much as possible the grace of Christ, so that being satisfied with that, we may seek nothing else. As the Papists obscure this truth in various ways, and extenuate it, they shew sufficiently by this one thing that they care for nothing less than for the right doctrine of faith; yea, on this account, their schools ought to be more shunned than all the Scyllas and Charybdises in the world; for hardly any one can enter them without a sure shipwreck to his faith. The Apostle teaches further in this passage, that Christ is the peculiar object of faith, and that to the faith which we have in his name is annexed the hope of salvation. For in this case the end of believing is, that we become the children and the heirs of God.
McArther Bible Commentary
John concludes his letter with a discussion regarding five Christian certainties that constitute a powerful climax to the entire epistle. He accentuates their certainty by using the word know seven times in this section.
Bible Cross References
John 1:12 John 5:24 John 20:31 1 John 1:2 1 John 2:25 1 John 3:23 1 John 4:9 1 John 5:11 1 John 5:20

Verse 14

Matthew Henry's Concise Bible Commentary
The assurance of God's hearing and answering prayer.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
And this is the confidenceHe commends the faith which he mentioned by its fruit, or he shews that in which our confidence especially is, that is, that the godly dare confidently to call on God; as also Paul speaks inEphesians 3:12, thatwe have by faith access to God with confidence; and also inRomans 8:15, thatthe Spirit gives us a mouth to cry Abba, Father. And doubtless, were we driven away from an access to God, nothing could make us more miserable; but, on the other hand, provided this asylum be opened to us, we should be happy even in extreme evils; nay, this one thing renders our troubles blessed, because we surely know that God will be our deliverer, and relying on his paternal love towards us, we flee to him.Let us, then, bear in mind this declaration of the Apostle, that calling on God is the chief trial of our faith, and that God is not rightly nor in faith called upon except we be fully persuaded that our prayers will not be in vain. For the Apostle denies that those who, being doubtful, hesitate, are endued with faith. It hence appears that the doctrine of faith is buried and nearly extinct under the Papacy, for all certainty is taken away. They indeed mutter many prayers, and prattle much about praying to God; but they pray with doubtful and fluctuating hearts, and bid us to pray; and yet they even condemn this confidence which the Apostle requires as necessary. According to his willBy this expression he meant by the way to remind us what is the right way or rule of praying, even when men subject their own wishes to God. For though God has promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to ask whatever may come to their minds; but he has at the same time prescribed to them a law according to which they are to pray. And doubtless nothing is better for us than this restriction; for if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds.For what or how to pray, we know not,says Paul,but the Spirit helpeth our infirmity, and excites in us unutterable groans.(Romans 8:26.) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his promises has fixed for us, as it has been said, the right way of praying.
McArther Bible Commentary
Answered prayer is the second Christian certainty.
Bible Cross References
1 Kings 3:12 Psalm 145:19 Proverbs 10:24 Matthew 7:7 John 14:13 James 4:3 1 John 2:28 1 John 3:21 1 John 3:22

Verse 15

Matthew Henry's Concise Bible Commentary
The assurance of God's hearing and answering prayer.
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.
John Wesley's Bible Commentary
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.
Bible Cross References
1 Kings 3:12 Proverbs 10:24 1 John 5:18 1 John 5:19 1 John 5:20

Verse 16

Matthew Henry's Concise Bible Commentary
The assurance of God's hearing and answering prayer.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
If any manThe Apostle extends still further the benefits of that faith which he has mentioned, so that our prayers may also avail for our brethren. It is a great thing, that as soon as we are oppressed, God kindly invites us to himself, and is ready to give us help; but that he hears us asking for others, is no small confirmation to our faith in order that we may be fully assured that we shall never meet with a repulse in our own case.The Apostle in the meantime exhorts us to be mutually solicitous for the salvation of one another; and he would also have us to regard the falls of the brethren as stimulants to prayer. And surely it is an iron hardness to be touched with no pity, when we see souls redeemed by Christ’s blood going to ruin. But he shews that there is at hand a remedy, by which brethren can aid brethren. He who will pray for the perishing, will, he says, restore life to him; though the words, “he shall give,” may be applied to God, as though it was said, God will grant to your prayers the life of a brother. But the sense will still be the same, that the prayers of the faithful so far avail as to rescue a brother from death. If we understand man to be intended, that he will give life to a brother, it is a hyperbolical expression; it however contains nothing inconsistent; for what is given to us by the gratuitous goodness of God, yea, what is granted to others for our sake, we are said to give to others. So great a benefit ought to stimulate us not a little to ask for our brethren the forgiveness of sins. And when the Apostle recommends sympathy to us, he at the same time reminds us how much we ought to avoid the cruelty of condemning our brethren, or an extreme rigor in despairing of their salvation. A sin which is not unto deathThat we may not cast away all hope of the salvation of those who sin, he shews that God does not so grievously punish their falls as to repudiate them. It hence follows that we ought to deem them brethren, since God retains them in the number of his children. For he denies that sins are to death, not only those by which the saints daily offend, but even when it happens that God’s wrath is grievously provoked by them. For as long as room for pardon is left, death does not wholly retain its dominion.The Apostle, however, does not here distinguish between venial and mortal sin, as it was afterwards commonly done. For altogether foolish is that distinction which prevails under the Papacy. The Sorbons acknowledge that there is hardly a mortal sin, except there be the grossest baseness, such as may be, as it were, tangible. Thus in venial sins they think that there may be the greatest filth, if hidden in the soul. In short, they suppose that all the fruits of original sin, provided they appear not outwardly, are washed away by the slight sprinkling of holy water! And what wonder is it, since they regard not as blasphemous sins, doubts respecting God’s grace, or any lusts or evil desires, except they are consented to? If the soul of man be assailed by unbelief, if impatience tempts him to rage against God, whatever monstrous lusts may allure him, all these are to the Papists lighter than to be deemed sins, at least after baptism. It is then no wonder, that they make venial offenses of the greatest crimes; for they weigh them in their own balance and not in the balance of God. But among the faithful this ought to be an indubitable truth, that whatever is contrary to God’s law is sin, and in its nature mortal; for where there is a transgression of the law, there is sin and death. What, then, is the meaning of the Apostle? He denies that sins are mortal, which, though worthy of death, are yet not thus punished by God. He therefore does not estimate sins in themselves, but forms a judgment of them according to the paternal kindness of God, which pardons the guilt, where yet the fault is. In short, God does not give over to death those whom he has restored to life, though it depends not on them that they are not alienated from life. There is a sin unto deathI have already said that the sin to which there is no hope of pardon left, is thus called. But it may be asked, what this is; for it must be very atrocious, when God thus so severely punishes it. It may be gathered from the context, that it is not, as they say, a partial fall, or a transgression of a single commandment, but apostasy, by which men wholly alienate themselves from God. For the Apostle afterwards adds, that the children of God do not sin, that is, that they do not forsake God, and wholly surrender themselves to Satan, to be his slaves. Such a defection, it is no wonder that it is mortal; for God never thus deprives his own people of the grace of the Spirit; but they ever retain some spark of true religion. They must then be reprobate and given up to destruction, who thus fall away so as to have no fear of God.Were any one to ask, whether the door of salvation is closed against their repentance; the answer is obvious, that as they are given up to a reprobate mind, and are destitute of the Holy Spirit, they cannot do anything else, than with obstinate minds, become worse and worse, and add sins to sins. Moreover, as the sin and blasphemy against the Spirit ever brings with it a defection of this kind, there is no doubt but that it is here pointed out. But it may be asked again, by what evidences can we know that a man’s fall is fatal; for except the knowledge of this was certain, in vain would the Apostle have made this exception, that they were not to pray for a sin of this kind. It is then right to determine sometimes, whether the fallen is without hope, or whether there is still a place for a remedy. This, indeed, is what I allow, and what is evident beyond dispute from this passage; but as this very seldom happens, and as God sets before us the infinite riches of his grace, and bids us to be merciful according to his own example, we ought not rashly to conclude that any one has brought on himself the judgment of eternal death; on the contrary, love should dispose us to hope well. But if the impiety of some appear to us not otherwise than hopeless, as though the Lord pointed it out by the finger, we ought not to contend with the just judgment of God, or seek to be more merciful than he is.
McArther Bible Commentary
John illustrates praying according to God's will with the specific example of the "sin leading to death." Such a sin could be any premeditated and unconfessed sin that causes the Lord to end a believer's life. It is not one particular sin, like homosexuality or lying, but whatever sin is the final one in the tolerance of God. Failure to repent of and forsake sin may eventually lead to physical death as a judgment of God (Act 5:1-11; 1Co 5:5; 1Co 11:30). No intercessory prayer will be effective for those who have committed such deliberate high-handed sin, i.e., God's discipline with physical death is inevitable in such cases as He seeks to preserve the purity of His church (see notes on 1Co 5:5-7). The contrast to the phrase "there is sin leading to death" with "there is sin not leading to death" signifies that the writer distinguishes between sins that may lead to physical death and those that do not. That is not to identify a certain kind of mortal or non-mortal sin, but to say not all sins are so judged by God.
Bible Cross References
Numbers 15:30 1 Samuel 12:19 Job 42:8 Jeremiah 7:16 Jeremiah 11:14 Jeremiah 14:11 Hebrews 6:4 Hebrews 6:6 Hebrews 10:26 James 5:15 1 John 5:17

Verse 17

Matthew Henry's Concise Bible Commentary
The assurance of God's hearing and answering prayer.
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.
John Wesley's Bible Commentary
All deviation from perfect holiness is sin; but all sin is not unpardonable.
John Calvin Bible Commentary
All unrighteousnessThis passage may be explained variously. If you take it adversatively, the sense would not be unsuitable, “Though all unrighteousness is sin, yet every sin is not unto death.” And equally suitable is another meaning, “As sin is every unrighteousness, hence it follows that every sin is not unto death.” Some takeall unrighteousness for complete unrighteousness, as though the Apostle had said, that the sin of which he spoke was the summit of unrighteousness. I, however, am more disposed to embrace the first or the second explanation; and as the result is nearly the same, I leave it to the judgment of readers to determine which of the two is the more appropriate.
Bible Cross References
1 John 2:1 1 John 3:4 1 John 5:16

Verse 18

Matthew Henry's Concise Bible Commentary
The happy condition of true believers, and a charge to renounce all idolatry.
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.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
Victory over sin and Satan is the third Christian certainty (1Jn 3:9; Rom 6:15-22). he. This refers to Christ as the only begotten of the Father (cf. Joh 1:14, Joh 1:18). himself. This word is not in the best manuscripts. The better reading in the original language is "keeps him," referring to the fact that God protects the believer. wicked one. This is a reference to Satan. does not touch him. John uses this word only here and in Joh 20:17. The word suggests "to lay hold of" or "to grasp" in order to harm. Because the believer belongs to God, Satan must operate within God's sovereignty and cannot function beyond what God allows, as in the example of Job (Job 2:5; Rom 16:20). While Satan may persecute, tempt, test, and accuse the believer, God protects His children and places definite limits on Satan's influence or power (1Jn 2:13; Joh 10:28; Joh 17:12-15).
Bible Cross References
Psalm 119:3 Matthew 5:37 Matthew 6:13 John 14:30 James 1:27 1 John 2:13 1 John 3:9 1 John 5:1 1 John 5:4 1 John 5:15 1 John 5:19 1 John 5:20 Jude 1:21

Verse 19

Matthew Henry's Concise Bible Commentary
The happy condition of true believers, and a charge to renounce all idolatry.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
We are of GodHe deduces an exhortation from his previous doctrine; for what he had declared in common as to the children of God, he now applies to those he was writing to; and this he did, to stimulate them to beware of sin, and to encourage them to repel the onsets of Satan.Let readers observe, that it is only true faith, that applies to us, so to speak, the grace of God; for the Apostle acknowledges none as faithful, but those who have the dignity of being God’s children. Nor does he indeed put probable conjecture, as the Sophists speak, for confidence; for he says that we know. The meaning is, that as we have been born of God, we ought to strive to prove by our separation from the world, and by the sanctity of our life, that we have not been in vain called to so great all honor.Now, this is an admonition very necessary for all the godly; for wherever they turn their eyes, Satan has his allurements prepared, by which he seeks to draw them away from God. It would then be difficult for them to hold on in their course, were they not so to value their calling as to disregard all the hindrances of the world. Then, in order to be well prepared for the contest, these two things must be borne in mind, that the world is wicked, and that our calling is from God. Under the term world, the Apostle no doubt includes the whole human race. By saying that itlieth in the wicked one, he represents it as being under the dominion of Satan. There is then no reason why we should hesitate to shun the world, which condemns God and delivers up itself into the bondage of Satan: nor is there a reason why we should fear its enmity, because it is alienated from God. In short, since corruption pervades all nature, the faithful ought to study self-denial; and since nothing is seen in the world but wickedness and corruption, they must necessarily disregard flesh and blood that they may follow God. At the same time the other thing ought to be added, that God is he who has called them, that under this protection they may oppose all the machinations of the world and Satan.
McArther Bible Commentary
we are of God. That Christians belong to God is the fourth Christian certainty. Only two types of people exist in the world according to John: children of God and children of Satan (see note on 1Jn 3:10). One belongs either to God or to the evil world system that is Satan's domain. Because the whole world belongs to Satan, Christians should avoid its contamination.
Bible Cross References
Luke 4:6 John 12:31 John 17:15 Galatians 1:4 1 John 4:6 1 John 5:15 1 John 5:18

Verse 20

Matthew Henry's Concise Bible Commentary
The happy condition of true believers, and a charge to renounce all idolatry.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
God, who formerly commanded light to shine out of darkness at the creation of the world, hath now shone in our hearts through the brightness of the knowledge of his glory in the face of Christ. And it must be observed, that this gift is peculiar to the elect. Christ, indeed, kindles for all indiscriminately the torch of his gospel; but all have not the eyes of their minds opened to see it, but on the contrary Satan spreads the veil of blindness over many. Then the Apostle means the light which Christ kindles within in the hearts of his people, and which when once kindled, is never extinguished, though in some it may for a time be smothered. We are in him that is trueBy these words he reminds us how efficacious is that knowledge which he mentions, even because by it we are united to Christ; and become one with God; for it has a living root, fixed in the heart, by which it comes that God lives in us and we in him. As he says, without a copulative, that:we are in him that is true, in his Son, he seems to express the manner of our union with God, as though he had said, that we are in God through Christ.This is the true GodThough the Arians have attempted to elude this passage, and some agree with them at this day, yet we have here a remarkable testimony to the divinity of Christ. The Arians apply this passage to the Father, as though the Apostle should again repeat that he is the true God. But nothing could be more frigid than such a repetition. It has already twice testified that the true God is he who has been made known to us in Christ, why should he again add,This is the true God? It applies, indeed, most suitably to Christ; for after having taught us that Christ is the guide by whose hand we are led to God, he now, by way of amplifying, affirms that Christ is that God, lest we should think that we are to seek further; and he confirms this view by what is added,and eternal life. It is doubtless the same that is spoken of, as being the true God and eternal life. I pass by this, that the relativeοὗτοςusually refers to the last person. I say, then, that Christ is properly called eternal life; and that this mode of speaking perpetually occurs in John, no one can deny.The meaning is, that when we have Christ, we enjoy the true and eternal God, for nowhere else is he to be sought; and, secondly, that we become thus partakers of eternal life, because it is offered to us in Christ though hid in the Father. The origin of life is, indeed, the Father; but the fountain from which we are to draw it, is Christ.
McArther Bible Commentary
true. The word means "genuine" as opposed to what is false (cf. 1Jn 5:21). God and eternal life. That Jesus Christ is the true God is the fifth Christian certainty. This verse constitutes the summation of John's whole letter. The greatest certainty of all, the incarnation, guarantees the certainty of the rest. This is the doctrinal foundation out of which comes love and obedience.
Bible Cross References
Luke 24:45 John 1:18 John 8:42 John 14:6 John 14:9 John 17:3 1 John 1:2 1 John 2:23 1 John 5:5 1 John 5:11 1 John 5:13 1 John 5:15 1 John 5:18 Revelation 3:7

Verse 21

Matthew Henry's Concise Bible Commentary
The happy condition of true believers, and a charge to renounce all idolatry.
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.
John Wesley's Bible Commentary
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 Calvin Bible Commentary
Keep yourselves from idolsThough this be a separate sentence, yet it is as it were an appendix to the preceding doctrine. For the vivifying light of the Gospel ought to scatter and dissipate, not only darkness, but also all mists, from the minds of the godly. The Apostle not only condemns idolatry, but commands us to beware of all images and idols; by which he intimates, that the worship of God cannot continue uncorrupted and pure whenever men begin to be in love with idols or images. For so innate in us is superstition, that the least occasion will infect us with its contagion. Dry wood will not so easily burn when coals are put under it, as idolatry will lay hold on and engross the minds of men, when an occasion is given to them. And who does not see that images are the sparks? What sparks do I say? nay, rather torches, which are sufficient to set the whole world on fire.The Apostle at the same time does not only speak of statues, but also of altars, and includes all the instruments of superstitions. Moreover, the Papists are ridiculous, who pervert this passage and apply it to the statues of Jupiter and Mercury and the like, as though the Apostle did not teach generally, that there is a corruption of religion whenever a corporeal form is ascribed to God, or whenever statues and pictures form a part of his worship. Let us then remember that we ought carefully to continue in the spiritual worship of God, so as to banish far from us everything that may turn us aside to gross and carnal superstitions. end of the first epistle of John
McArther Bible Commentary
keep yourselves from idols. John contrasts the term idols with "the true God" of verse 1Jn 5:20. He has reference here to the false teachers who withdrew from the brotherhood with which they had been formerly associated (1Jn 2:19). Their false beliefs and practices are the idols from which the readers are commanded to protect themselves. The false teachers upheld the world's philosophy as superior to God's revelation as demonstrated in their perversion of basic Christian teaching (faith, love, and obedience). In closing, John once again highlights the importance of adherence to the fundamentals of the faith.
Bible Cross References
1 Corinthians 10:7 1 Corinthians 10:14 1 Thessalonians 1:9 1 John 2:1