Bible Commentaries

That Jesus is the Christ (οτι Ιησους εστιν ο Χριστος — hoti Iēsous estin ho Christos). The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith (πιστευων — pisteuōn here in the full sense, stronger than in 1 John 3:23; 1 John 4:16, seen also in πιστις — pistis in 1 John 5:4, where English and Latin fall down in having to use another word for the verb) as he does in 1 John 5:5 and in accord with the purpose of John‘s Gospel (John 20:31). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love.

Him that begat (τον γεννησαντα — ton gennēsanta). First aorist active articular participle of γενναω — gennaō to beget, the Father (our heavenly Father).

Him also that is begotten of him (τον γεγεννημενον εχ αυτου — ton gegennēmenon ex autou). Perfect passive articular participle of γενναω — gennaō the brother or sister by the same father. So then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

Hereby (εν τουτωι — en toutōi). John‘s usual phrase for the test of the sincerity of our love. “The love of God and the love of the brethren do in fact include each the other” (Westcott). Each is a test of the other. So put 1 John 3:14 with 1 John 5:2.

When (οταν — hotan). “Whenever” indefinite temporal clause with οταν — hotan and the present active subjunctive (the same form αγαπωμεν — agapōmen as the indicative with οτι — hoti (that) just before, “whenever we keep on loving God.”

And do (και ποιωμεν — kai poiōmen) “and whenever we keep on doing (present active subjunctive of ποιεω — poieō) his commandments.” See 1 John 1:6 for “doing the truth.”

This (αυτη — hautē) - that (ινα — hina). Explanatory use of ινα — hina with αυτη — hautē as in John 17:3, to show what “the love of God” (1 John 4:9, 1 John 4:12) in the objective sense is, not mere declamatory boasting (1 John 4:20), but obedience to God‘s commands, “that we keep on keeping (present active subjunctive as in 1 John 2:3) his commandments.” This is the supreme test.

Are not grievous (βαρειαι ουκ εισιν — bareiai ouk eisin). “Not heavy,” the adjective in Matthew 23:4 with πορτια — phortia (burdens), with λυποι — lupoi (wolves) in Acts 20:29, of Paul‘s letters in 2 Corinthians 10:10, of the charges against Paul in Acts 25:7. Love for God lightens his commands.

For (οτι — hoti). The reason why God‘s commandments are not heavy is the power that comes with the new birth from God.

Whatsoever is begotten of God (παν το γεγεννημενον εκ του τεου — pān to gegennēmenon ek tou theou). Neuter singular perfect passive participle of γενναω — gennaō rather than the masculine singular (1 John 5:1) to express sharply the universality of the principle (Rothe) as in John 3:6, John 3:8; John 6:37, John 6:39.

Overcometh the world (νικαι τον κοσμον — nikāi ton kosmon). Present active indicative of νικαω — nikaō a continuous victory because a continuous struggle, “keeps on conquering the world” (“the sum of all the forces antagonistic to the spiritual life,” D. Smith).

This is the victory (αυτη εστιν η νικη — hautē estin hē nikē). For this form of expression see 1 John 1:5; John 1:19. Νικη — Nikē (victory, cf. νικαω — nikaō), old word, here alone in N.T., but the later form νικος — nikos in Matthew 12:20; 1 Corinthians 15:54-55, 1 Corinthians 15:57.

That overcometh (η νικησασα — hē nikēsasa). First aorist active articular participle of νικαω — nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.

Even our faith (η πιστις ημων — hē pistis hēmōn). The only instance of πιστις — pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2).

And who is he that overcometh? (τις εστιν δε ο νικων — tis estin de ho nikōṅ). Not a mere rhetorical question (1 John 2:22), but an appeal to experience and fact. Note the present active articular participle (νικων — nikōn) like νικαι — nikāi (present active indicative in 1 John 5:4), “the one who keeps on conquering the world.” See 1 Corinthians 15:57 for the same note of victory (νικος — nikos) through Christ. See 1 John 5:1 for ο πιστευων — ho pisteuōn (the one who believes) as here.

Jesus is the Son of God (Ιησους εστιν ο υιος του τεου — Iēsous estin ho huios tou theou). As in 1 John 5:1 save that here ο υιος του τεου — ho huios tou theou in place of Χριστος — Christos and see both in 1 John 2:22. Here there is sharp antithesis between “Jesus” (humanity) and “the Son of God” (deity) united in the one personality.

This (ουτος — houtos). Jesus the Son of God (1 John 5:5).

He that came (ο ελτων — ho elthōn). Second aorist active articular participle of ερχομαι — erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).

By water and blood (δι υδατος και αιματος — di' hudatos kai haimatos). Accompanied by (δια — dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν — en this time rather than δια — dia) and the article (τωι — tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον — ouk monon “but” αλλ — all') which the Gnostics made light of or even denied.

It is the Spirit that beareth witness (το πνευμα εστιν το μαρτυρουν — to pneuma estin to marturoun). Present active articular participle of μαρτυρεω — martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.

Because (οτι — hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit.

For there are three who bear witness (οτι τρεις εισιν οι μαρτυρουντες — hoti treis eisin hoi marturountes). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: εν τωι ουρανωι ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν και τρεις εισιν οι μαρτυρουντες εν τηι γηι — en tōi ouranōi ho patērho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tēi gēi (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to 1 John 5:8. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian‘s exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

The Spirit and the water and the blood (το πνευμα και το υδωρ και το αιμα — to pneuma kai to hudōr kai to haima). The same three witnesses of 1 John 5:6, 1 John 5:7 repeated with the Spirit first.

The three (οι τρεις — hoi treis). The resumptive article.

Agree in one (εις το εν εισιν — eis to hen eisin). “Are for the one thing,” to bring us to faith in Jesus as the Incarnate Son of God, the very purpose for which John wrote his Gospel (John 20:31).

If we receive (ει λαμβανομεν — ei lambanomen). Condition of first class with ει — ei and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deuteronomy 19:15 (cf. Matthew 18:16; John 8:17.; John 10:25; 2 Corinthians 13:1).

Greater (μειζων — meizōn). Comparative of μεγας — megas because God is always true.

For (οτι — hoti). So it applies to this case.

That (οτι — hoti). Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed.

Believeth on (πιστευων εις — pisteuōn eis). John draws a distinction between “not believing God” (μη πιστευων τωι τεωι — mē pisteuōn tōi theōi) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here (εις — eis and the accusative). See the same distinction less clearly drawn in John 6:30. See also εις την μαρτυριαν — eis tēn marturian after πεπιστευκεν — pepisteuken in this same verse and John 2:23.

In him (εν αυτωι — en hautōi). “In himself,” though the evidence is not decisive between αυτωι — hautōi and αυτωι — autōi made (πεποιηκεν — pepoiēken). Perfect active indicative of ποιεω — poieō like μεμαρτυρηκεν — memarturēken and πεπιστευκεν — pepisteuken permanent state.

A liar (πσευστην — pseustēn). As in 1 John 1:10, which see.

Because he hath not believed (οτι ου πεπιστευκεν — hoti ou pepisteuken). Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9.

That God gave (οτι εδωκεν ο τεος — hoti edōken ho theos). Declarative οτι — hoti in apposition with μαρτυρια — marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν — edōken (from διδωμι — didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν — dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love.

Eternal life (ζωην αιωνιον — zōēn aiōnion). Anarthrous emphasizing quality, but with the article in 1 John 1:2.

In his Son (εν τωι υιωι αυτου — en tōi huiōi autou). This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10).

Hath the life (εχει την ζωην — echei tēn zōēn). The life which God gave (1 John 5:11). This is the position of Jesus himself (John 5:24; John 14:6).

I have written (εγραπσα — egrapsa). Not epistolary aorist, but refers to 1 John 5:1-12 of this Epistle as in 1 John 2:26 to the preceding verses.

That ye may know (ινα ειδητε — hina eidēte). Purpose clause with ινα — hina and the second perfect active subjunctive of οιδα — oida to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John 20:31) and to know that they have it, but not with flippant superficiality (1 John 2:3.).

Unto you that believe on (τοις πιστευουσιν εις — tois pisteuousin eis). Dative of the articular present active participle of πιστευω — pisteuō and εις — eis as in 1 John 5:10. For this use of ονομα — onoma (name) with πιστευω — pisteuō see 1 John 3:23; John 2:23.

Toward him (προς αυτον — pros auton). Fellowship with (προς — pros face to face) Christ. For boldness see 1 John 2:28.

That (οτι — hoti). Declarative again, as in 1 John 5:11.

If we ask anything (εαν τι αιτωμετα — ean ti aitōmetha). Condition of third class with εαν — ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).

According to his will (κατα το τελημα αυτου — kata to thelēma autou). This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.

He heareth us (ακουει ημων — akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.).

And if we know (και εαν οιδαμεν — kai ean oidamen). Condition of first class with εαν — ean (usually ει — ei) and the perfect active indicative, assumed as true. See 1 Thessalonians 3:8; Acts 8:31 for the indicative with εαν — ean as in the papyri. “An amplification of the second limitation” (D. Smith).

Whatsoever we ask (ο εαν αιτωμετα — ho ean aitōmetha). Indefinite relative clause with modal εαν — ean (= αν — an) and the present middle (as for ourselves) subjunctive of αιτεω — aiteō This clause, like ημων — hēmōn is also the object of ακουει — akouei know that we have (οιδαμεν οτι εχομεν — oidamen hoti echomen). Repetition of οιδαμεν — oidamen the confidence of possession by anticipation.

The petitions (τα αιτηματα — ta aitēmata). Old word, from αιτεω — aiteō requests, here only in John, elsewhere in N.T. Luke 23:24; Philemon 4:6. We have the answer already as in Mark 11:24.

We have asked (ηιτηκαμεν — ēitēkamen). Perfect active indicative of αιτεω — aiteō the asking abiding.

If any man see (εαν τις ιδηι — ean tis idēi). Third-class condition with εαν — ean and second aorist active subjunctive of ειδον — eidon (οραω — horaō).

Sinning a sin (αμαρτανοντα αμαρτιαν — hamartanonta hamartian). Present active predicate (supplementary) participle agreeing with αδελπον — adelphon and with cognate accusative αμαρτιαν — hamartian unto death (μη προς τανατον — mē pros thanaton). Repeated again with αμαρτανουσιν — hamartanousin and in contrast with αμαρτια προς τανατον — hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον — labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.

Concerning this (περι εκεινης — peri ekeinēs). This sin unto death.

That he should make request (ινα ερωτησηι — hina erōtēsēi). Sub-final use of ινα — hina with the first aorist active subjunctive of ερωταω — erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

All unrighteousness is sin (πασα αδικια αμαρτια εστιν — pāsa adikia hamartia estin). Unrighteousness is one manifestation of sin as lawlessness (1 John 3:4) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ.

We know (οιδαμεν — oidamen). As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15.

Sinneth not (ουχ αμαρτανει — ouch hamartanei). Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.

He that was begotten of God (ο γεννητεις εκ του τεου — ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον — tērei auton not τηρει εαυτον — tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου — gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις — ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι — gegennēmai of himself and uses also τηρεω — tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).

The evil one (ο πονηρος — ho ponēros). Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.

Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.).

Of God (εκ του τεου — ek tou theou). See 1 John 3:10; 1 John 4:6 for this idiom.

Lieth in the evil one (εν τωι πονηρωι κειται — en tōi ponērōi keitai). Present middle indicative of the defective verb κειμαι — keimai to lie, as in Luke 2:12. Πονηρωι — Ponērōi is masculine, like ο πονηρος — ho ponēros in 1 John 5:18. This is a terrible picture of the Graeco-Roman world of the first century a.d., which is confirmed by Paul in Romans 1 and 2 and by Horace, Seneca, Juvenal, Tacitus.

Is come (ηκει — hēkei). Present active indicative, but the root has a perfect sense, “has come.” See εχηλτον και ηκω — exēlthon kai hēkō in John 8:42.

An understanding (διανοιαν — dianoian). Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις — gnōsis (knowledge) and νους — nous (mind) only in Revelation 13:18; Revelation 17:9.

That we know (ινα γινωσκομεν — hina ginōskomen). Result clause with ινα — hina and the present active indicative, as is common with ινα — hina and the future indicative (John 7:3). It is possible that here ο — o was pronounced ω — ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν — hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα — hina occurs as a variant reading as in John 5:20.

Him that is true (τον αλητινον — ton alēthinon). That is, God. Cf. 1 John 1:8.

In him that is true (εν τωι αλητινωι — en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.

Even in his Son Jesus Christ (εν τωι υιωι αυτου Ιησου Χριστωι — en tōi huiōi autou Iēsou Christōi). The αυτου — autou refers clearly to εν τωι αλητινωι — en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”

This (ουτος — houtos). Grammatically ουτος — houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ.

Yourselves (εαυτα — heauta). Neuter plural reflexive because of τεκνια — teknia The active voice πυλασσετε — phulassete with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See Acts 7:41: 1 Thessalonians 1:9 for this word.