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