Chapter 5

1 He that God loveth his children, and keepeth his commandments: 3 which to the faithful are light, and not grievous. 9 Jesus is the Son of God, able to save us, 14 and to hear our prayers, which we make for ourselves, and for others.

1. Whosoever. See on ch. 3:4, 6.

Believeth. Verses 1–12 deal with the faith that brings victory and eternal life. “Believe” has so far been used only three times in the epistle (chs. 3:23; 4:1, 16), but it now occupies a key position in the writer’s thought and occurs seven times in this chapter (here, and in vs. 5, 10, 13). In contrast, the word “love,” which has appeared as a noun or a verb over 40 times, occurs for the last time in v. 3.

The Christ. That is, the Anointed One, or Messiah (see on Matt. 1:1). To believe that the man Jesus of Nazareth is also the Messiah is to accept the plan of salvation (see on 1 John 3:23; 4:2, 15). A denial of Jesus’ divinity is one of the marks of heresy (see on ch. 2:22).

Is born of God. Rather, “has been born of God.” See on chs. 2:29; 3:9.

Every one. Or, “whosoever,” as in the beginning of the verse. John assumes that those who are begotten of God will love God, and states that they will also love all the other members of the family into which they have been begotten.

Him also that is begotten. Or, “him who has been begotten,” that is, a fellow Christian who has been born of the same heavenly Father and is therefore a member of the same family as the believer.

2. By this. The reference is to what follows.

We know. See on ch. 2:3, 29. We have been told how we may know that we love God (ch. 4:20, 21), and now John tells us how to discover whether we do or do not love the children of God, who are our brothers.

Children. Gr. tekna (see on John 1:12; Rom. 8:14, 16).

When we love God. John clearly teaches that love for God is basic in the Christian’s experience. He who loves God may be sure of also loving his brethren. It is therefore of paramount importance for the believer to cultivate a genuine love for his Maker: it will prove an inexhaustible fount from which all other desirable qualities will ceaselessly flow. It will also control his other affections, keeping them pure and well proportioned, contributing to the development of symmetrical Christian character.

Keep his commandments. Textual evidence may be cited (cf. p. 10) for the reading “do his commandments.” The variation makes little difference to the writer’s ultimate meaning. See on v. 3.

3. For this. These words introduce the reason for the previous statement (v. 2). John may have felt that he had not made clear the close connection between loving God and obeying Him, so he reinforces his linking of love for God and obedience to His commandments by showing that one implies and necessitates the other. For further discussion on the connection between love and commandment keeping see on Matt. 22:37–39; Rom. 13:8, 9. He states this very clearly in his Gospel by recording Christ’s own teaching on the subject (see on John 14:15, 21, 23, 15:10).

Love of God. There is sometimes a question as to whether “the love of God” stands for our love to Him or His love for us (see on chs. 2:5, 15; 3:16, 17; 4:9), but this time there is no doubt that the apostle is speaking of our love for God (ch. 5:2).

His commandments. See on chs. 2:3; 3:4. God’s commandments can be expressed in various ways—as loving God with all the heart and one’s neighbor as oneself (Luke 10:27), or believing on the name of His Son Jesus Christ and loving one’s brethren (1 John 3:23), or keeping the Ten Commandments. After all, the Ten Commandments are but the expansion of the two precepts, love to God and love to man (Matt. 19:17–19; 22:36–40; Rom. 13:8–10).

Grievous. Gr. bareis, “heavy,” “burdensome,” “difficult to fulfill.” Compare the use of the word in Matt. 23:4, 23; Acts 20:29, 25:7. To the Christian the commandments of God are not burdensome, for obedience is the result of love. Those who love God find joy in fulfilling His requests and in following His counsel, and God Himself provides the power to observe His law (1 Cor. 10:13; Phil. 2:13).

4. For. Literally, “because.” John is about to give a further reason why the requirements of God are not a wearying and exhausting load. To the unaided human soul they are impossible to fulfill (Rom. 8:7), but to the born-again Christian (John 3:3) all things are possible (Mark 11:22–24; Phil. 4:13). He partakes of the divine nature (2 Peter 1:4), and draws on the same resources that sustained Christ in His earthly life (TM 386; DA 123).

Whatsoever. John may have used this term rather than “whosoever,” to stress the comprehensive nature of the truth he is uttering (cf. John 3:6). Every right principle comes from God and is capable of overcoming worldly principles that come from Satan.

Born of God. See on ch. 3:9.

Overcometh. Gr. nikaoµ (see on ch. 2:13). The form of the verb in the Greek shows that victory in the new life may be continuous. Whenever the newly born Christian resists the tempter in the strength of Heaven, the adversary is defeated (James 4:7).

World. Gr. kosmos (see on ch. 2:15).

Victory. Gr. nikeµ, “means for winning a victory,” “victory,” from nikaoµ, “to conquer” (see above under “overcometh”). Nikeµ occurs only here in the NT, but was common in classical Greek and was the name given to the Greek goddess of victory.

Overcometh. Gr. nikaoµ (see on ch. 2:13). In the Greek there is an interesting play on the words nikeµ and nikaoµ, which may be rendered “this is the conquest that conquered the world.” The form of the verb would seem to refer to the time when the believers made their break with the world, since the apostle is speaking of their faith. There may also be an ultimate reference to the one great victory that enables Christians to conquer the world—Christ’s own victory over the devil—but that is not John’s primary thought in this verse.

Faith. Gr. pistis (see on Heb. 11:1). This is the only occurrence of this word in John’s Gospel or epistles. How can “our faith” enable us to overcome the world? John provides the answer in v. 5, where he implies that the faith to which he is referring is that which accepts Jesus as the Son of God. Such a faith appropriates the Saviour’s victory over the world and duplicates it in the life of the believer. It does not stop at mental assent but leads to positive action. Like the paralytic who was commanded to rise, we attempt what seems impossible (John 5:5–9). As our will chooses to rise from the thralldom of sin, the life-giving power of God comes into every moral fiber and enables us to accomplish what we by faith have willed. Were we to lie back and wait for the Lord to lift us up from sin, nothing would happen. Our faith must lay hold of His promises, and must desire, choose, and will to act upon them before that strength can aid us.

5. That overcometh. Or, “the one who keeps on conquering.” The Greek denotes continual, repeated victory over evil. Faith increases with use. The more we trust the promises of God, the stronger our confidence becomes, and the more faith we gain for further progress.

Believeth that Jesus. Again John states the central truth of the Christian church as the test of a genuine, victorious Christian life (see on chs. 2:22, 23; 3:23; 4:1–3).

6. This. Or, “this one,” that is, Jesus, to whom John has referred in v. 5.

He that came. A reference to the historical fact of the incarnation. In the Gospels the verb “to come” is significantly used in connection with Christ’s incarnation (Matt. 5:17; 9:13; 10:34; 11:3; Luke 7:19; John 1:11; 3:2, 31; 7:27, 28; etc.).

By water and blood. The primary application of these words is readily perceived when it is borne in mind that John is speaking of the incarnation. Jesus came “by water,” that is, by His baptism, and by “blood,” that is, by His crucifixion. These two events were landmarks in His sacrificial ministry, and identified Him as the redeeming Son of God. Those who believe in His divinity cannot ignore either of these happenings.

Some have seen in John’s words a reference to the Christian sacraments of baptism and the Lord’s Supper. But the use of the past tense, “came,” and the obvious fact that the apostle is referring to the incarnation, precludes such an interpretation. Furthermore, “blood” is never elsewhere used for the sacrament of the Lord’s Supper.

It is possible that, in penning the words “by water and blood,” John would think of the incident on the cross, which he alone records (John 19:34), when “blood and water” came out of the Saviour’s pierced side. Indeed, it would be strange if an eyewitness to that moving event did not recall the scene, but it still cannot be said that Jesus then “came by water and blood.” The primary meaning of John’s simple words must be that his Master’s Messianic coming was publicly attested, at the beginning by His baptism, and at the close by the shedding of His blood on the cross.

Jesus Christ. For the meaning of the name see on Matt. 1:1; Phil. 2:5.

Not by water only. Some of those who were troubling the church accepted the baptism of Jesus, believing it marked the time when divinity entered humanity, but denied the death of God’s Son, believing that divinity and humanity were separated before the death on the cross (see pp. 625, 626). Therefore John emphasizes the importance of both the water and the blood for a correct understanding of the divinity of Jesus Christ (cf. Vol. V, p. 917).

And it is the Spirit. Throughout the history of the world it has been one of the chief tasks of the Holy Spirit to bear witness to the plan of salvation and to the Saviour. Once men had been shut off by sin from direct communication with God, the Holy Spirit became the controller of the inspired human messengers and made sure that the divine messages were delivered and recorded in a way that would ensure the accomplishment of their purpose (2 Peter 1:21). The main objective of all prophecy is to lead men to Christ as the Redeemer. By inditing and guiding prophecy, the Holy Spirit gives most effective witness to the Saviour, and merits the title “Spirit of Christ” (see on John 14:17, 26; 1 Peter 1:11).

The Spirit is truth. Literally, “the Spirit is the truth.” The Spirit’s testimony may be received with complete confidence, for all of His witness is true, and the sum total of His revelation is the truth. Therefore, when the Spirit testifies that Jesus of Nazareth is the Son of God, His witness is final—there can be no greater.

7. For there are three. Hebrew practice, based on Deut. 17:6; 19:15; etc., demanded consistent testimony from two or three witnesses before action was taken in certain legal disputes. John is here citing three witnesses in support of the divinity of his Master (1 John 5:5, 6, 8), thus assuring his readers of the reliability of his statement.

Bear record. Gr. martureoµ, “to witness,” “to testify.” Martureoµ is translated “to bear witness” (v. 6) and “to testify” (v. 9). The Greek implies that the witness is being borne continuously.

In heaven. Textual evidence attests (cf. p. 10) the omission of the passage “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 resultant reading of vs. 7, 8 is as follows: “For there are three that bear record, the Spirit, and the water, and the blood: and these three agree in one.” The passage as given in the KJV is in no Greek MS earlier than the 15th and 16th centuries. The disputed words found their way into the KJV by way of the Greek text of Erasmus (see Vol. V, p. 141). It is said that Erasmus offered to include the disputed words in his Greek Testament if he were shown even one Greek MS that contained them. A library in Dublin produced such a MS (known as 34), and Erasmus included the passage in his text. It is now believed that the later editions of the Vulgate acquired the passage by the mistake of a scribe who included an exegetical marginal comment in the Bible text that he was copying. The disputed words have been widely used in support of the doctrine of the Trinity, but, in view of such overwhelming evidence against their authenticity, their support is valueless and should not be used. In spite of their appearance in the Vulgate A Catholic Commentary on Holy Scripture freely admits regarding these words: “It is now generally held that this passage, called the Comma Johanneum, is a gloss that crept into the text of the Old Latin and Vulgate at an early date, but found its way into the Greek text only in the 15th and 16th centuries” (Thomas Nelson and Sons, 1951, p. 1186).

8. The Spirit. The apostle now recapitulates his testimony, but places the Spirit at the head of the list. When Jesus was baptized, the Holy Spirit in the form of a dove bore testimony to John that the one he had baptized was the divinely appointed Messiah, and God Himself proclaimed His Son’s praise (Matt. 3:16, 17). When Christ shed His blood upon the cross, His noble bearing and quiet dignity, aided by the ominous darkness and the earthquake, impressed onlookers with His deity (Matt. 27:45–54). Thus the Spirit operated with the events represented by the water and the blood (see on 1 John 5:6) to affirm that Jesus was the Son of God.

These three agree in one. Literally, “the three are for the one thing,” that is, the three witnesses have the same objective in view—to testify to Christ’s divinity, that men might believe on Him and be saved. It was for this selfsame purpose that John wrote his Gospel (John 20:31).

9. If we receive. John is pointing out that men accept the testimony of their fellows when it fulfills the required legal conditions. Why then should they not accept even more reliable witness—that which comes from God? Yet there were those who would rather believe men than God. They were listening to the theories and sophistries of the Gnostics (see p. 625). Many of the people who refused to follow Jesus were soon following various false messiahs who offered them victory over the hated Roman power!

The witness of God is greater. God’s witness is superior, not only because it comes from One who never lies, but because it comes from the only One who is fully qualified to testify concerning the Sonship of Jesus, that is, the Father. No man can consistently claim to believe in God without also believing in His Son.

Which he hath testified. Textual evidence favors (cf. p. 10) the reading “that” rather than “which,” making of the following words the reason for the superiority of God’s witness. That God has testified concerning the Sonship of Jesus should be sufficient witness to convince men, who often accept less reliable testimony from their fellow men. John refers to God’s acknowledgment of His Son during Christ’s earthly life, and His continued testimony to the intimate relationship that eternally exists between the Father and the Son.

10. He that believeth. That is, the one who is continually believing Christ to be the Son of God. One who has a fluctuating, transitory conviction cannot claim or invalidate this promise.

On. Gr. eis, “unto,” “into.” John uses this particular preposition with the word for “believe” more frequently than all the other NT writers together. Such belief is a personal approach to Christ in firm reliance upon the truth of God’s testimony, and a consequent trust in the Saviour’s redemptive work (cf. on John 1:12).

In himself. He who actively believes on Jesus will have an inner witness to the validity of that belief. He will know, by personal experience, that Jesus is all that the Scriptures claim Him to be. Such belief is not easily overthrown: it is capable of withstanding the worst attacks the enemy can bring.

At the same time it should be remembered that it is dangerous to trust solely on inner feelings as to our relationship with God. While there will often be times when we feel confident of our fellowship with the Lord, there will also be days of doubt. It is in such times that the Lord has promised to be especially near to His children (Isa. 43:2). We should therefore hold to our connections with God even when feelings dictate otherwise. The Christian life should be based upon principle rather than feeling (1T 167). As faith grows stronger, the witness within our hearts grows stronger, too (1 John 3:24).

Believeth not God. One might have expected John to say, “believeth not on the Son of God,” as the negative of his preceding statement, but the apostle goes deeper, since he knows that refusal to accept the Father’s witness concerning His Son is a refusal to believe God (cf. ch. 2:22, 23). In his penetrating way John has analyzed the ultimate nature of all disbelief—it rejects even the Father.

Hath made him a liar. Not that man can make God lie, but he makes Him out to be a liar by affirming that what God has witnessed is not true.

Because he believeth not. Literally, “because he hath not believed.” A clear restatement of the specific form of disbelief of which the rejectors of Christ’s divinity are guilty. John thus lays bare the ultimate nature of all disbelief.

Record. Gr. marturia, “witness.” Compare the verb martureoµ, “to witness” (see below under “gave”).

Gave. Gr. martureoµ, “to witness,” “to bear witness.” Martureoµ and marturia occur 10 times in the genuine text (see on v. 7) of vs. 6–11. The form of the Greek verb indicates that the reference is to God’s past witness, the effect of which is still continuing.

11. And this is the record. The witness consists in the divine gift of eternal life through the person of God’s Son, Jesus Christ. That gift is the most effective of all witnesses to the verity of God.

Hath given. Rather, “gave,” with reference either to the historic act of the incarnation, with associated events, or to conversion, when the believer receives the gift of eternal life (see on John 3:16).

Eternal life. See on John 3:16; cf. on 1 John 1:2.

This life. A further part of the witness borne by God—He has given us eternal life in the person of His Son, who is “the life” (John 14:6). See on John 1:4.

12. Hath the Son. To have the Son means so to believe on Him that He becomes to us all that His name implies: a Saviour, a Lord, One anointed to be our King (see on John 1:12; 5:24). It means to have Christ dwelling in the heart as the supremely honored Guest (see on Gal. 2:20; Eph. 3:17; Rev. 3:20).

Hath life. Literally, “hath the life,” that is, the eternal life referred to in v. 11. This life begins with the Christian’s new birth, and is continued in the world to come (see on John 8:51; 10:10). Those who cultivate the friendship of Jesus come to share in His character. In this way, having the Son guarantees having the life that never ends.

Hath not. Since the Father chose to make eternal life available only through His Son (John 1:4; 3:16; 17:2), it follows that those who reject the Son reject the only source of true life. It will be noted that in the negative statement John adds to Christ’s title, and describes Him not only as “the Son” but as “the Son of God,” thus emphasizing the ultimate source of the life that the Son bestows—it comes from God (see on John 5:26).

13. These things. The reference is either to the contents of all the epistle up to this point or to the contents of ch. 5:1–12. The remainder of the verse is strongly reminiscent of John’s similar declaration of purpose in John 20:31.

Have I written. Or, “I wrote.” The words are retrospective as the apostle looks back on his epistle and recalls the purpose for which he writes to the believers. By restating that purpose he again impresses it upon the minds of his readers.

That believe. Textual evidence favors (cf. p. 10) placing the clause, “that believe on the name of the Son of God,” after “that ye may know that ye have eternal life.” However, the clause still defines “you.”

That ye may know. This is the specific purpose for which John wrote the preceding section of his letter (vs. 1–12), but it may also be applied to the entire epistle. The Greek suggests that the knowledge here referred to is intuitive and absolute, and implies full conviction. It would appear that the faith of John’s readers was in danger of weakening, and he was endeavoring to bring it up to full strength. This complements the initial design of the epistle, which is outlined in ch. 1:3, 4.

And that ye may believe. Textual evidence favors (cf. p. 10) the omission of these words and of the remainder of this verse. A similar thought appears earlier in the verse.

14. Confidence. Gr. parreµsia (see on ch. 2:28), here perhaps cogently used in its primary sense of “freedom of speech” (see on ch. 3:21). John’s thoughts concerning the possession of eternal life and belief on the Son of God suggest to him the confidence that the believer may have in approaching the Son, and thus the subject of prayer is introduced.

In him. Rather, “toward him” (see on ch. 3:21).

If we ask any thing. This introduces the “confidence” of which John has just spoken. Although the Lord knows all our needs before we express them, He wishes His children to make those needs known to Him in their own language. The assurance is very broad, being qualified only by the next phrase.

According to his will. That is, the Son’s will. Only the condition that our petitions are in harmony with His will is here mentioned. Elsewhere, other qualifications are set forth—asking in Christ’s name (John 14:13; 16:23), agreement among brethren (Matt. 18:19), belief (Mark 11:24), observance of His commandments (1 John 3:22).

Our omniscient, benevolent Lord knows what is for our good and disposes His grace and power for the promotion of our happiness and salvation (see on 1 Thess. 4:3). We do not desire to be saved any more ardently than Christ desires to save us. His will is bent on our redemption much more firmly than is our own (Gal. 1:4; Eph. 1:5). Therefore we may be sure that if we offer any petition regarding our salvation, the Saviour will be more than ready to hear us—He will be waiting to fulfill that request. This assurance holds true for the smaller as well as the greater matters of daily life. He who numbers the hairs of our head is not indifferent about the lesser details of the lives of those for whom He died (Matt. 10:29–31).

He heareth us. Compare John 9:31; 11:41, 42. We may be sure that every sincere prayer is heard in heaven, and will be answered, either by a positive or a negative reply (see on 1 John 3:22).

15. If we know. John bases his assurance on the believer’s knowledge of the Lord. An understanding of the divine character will bring confidence in the Lord’s judgment and in the benevolence of His intentions (cf. Jer. 29:11). He who knows God will have no nagging doubts as to the rightness of His ways but will calmly trust, knowing that His work is perfect (see on Rom. 8:28). The knowledge that our Lord is a prayer-hearing God will assure us that He will grant every right petition that is offered Him.

Whatsoever we ask. This sweeping statement has already been qualified by the phrase “according to his will” (v. 14).

The petitions. That is, the answer to the petitions. A careful reading of John’s words suggests that he is not giving a blanket assurance about answers to a Christian’s prayers so much as he is encouraging the Christian to discover the Lord’s will and to frame his petitions in harmony with the divine design, in the sure knowledge that God-approved prayers will receive the best possible answer.

16. If any man. Compare chs. 1:6; 2:1; 4:20. John uses a hypothetical case to present an important lesson. Here the reference is obviously to a Christian man who has a healthy awareness of sin.

His brother. This limits John’s lesson to the Christian community: he is speaking of concern for a fellow believer.

Sin a sin. Literally, “sinning a sin,” that is, actually in the act of sin.

Not unto death. That John is making a distinction between forms of sin appears undeniable, for, a little later in this same verse, he speaks of “a sin unto death.” But the context must be kept in mind. In vs. 14, 15 he has given the assurance that the believer’s prayers will be answered; here he is applying the promise to a specific type of prayer—that on another’s behalf—and is explaining under what circumstances it can be effective. In so doing he discusses two classes of sins—those in which there is hope for the sinner and those in which there is no hope. In the first class, prayer may be an effective aid to redemption; in the second, as John later explains, there is no guarantee that prayer will be efficacious. It is generally held that the sin unto death is the unpardonable sin (see on Matt. 12:31, 32). Hence, a sin not unto death is any other form of sin in which an erring brother engages.

He shall ask. He shall ask of Christ, that is, he shall pray for the erring brother. The clause may be taken either as an injunction to pray or as a statement of the natural reaction of the earnest believer when confronted by another’s delinquency. How much happier the church would be if, instead of discussing a brother’s weakness, we were to pray for him, and, if possible, with him. Such intercessory activity will fit us for the delicate task of speaking to the sinner and pointing him to the Saviour. Such conversation will serve to build up the church, whereas critical gossip will break it down.

He shall give him life. It is difficult to determine to whom the pronouns in this clause refer. The sequence of thought suggests that the apostle is still speaking of the Christian who prays for an erring brother and thereby is instrumental in bestowing life upon the sinner. But it is also possible that John has abruptly changed his subject and is saying: Christ shall give the praying Christian life to pass on to those sinners who have not finally hardened their hearts. The difference is only one of interpretation, for the operation is the same in either case. The Christian has no power apart from the Saviour; so, in the end, it is Christ who gives the life, though the intercessory prayer may have been the instrument through which that life has been granted. However, such “life” is granted only if there is sincere repentance on the part of the sinner.

For them. Or, “to them.” The writer has passed from the particular case to the general, and speaks of all who “sin not unto death.”

There is a sin unto death. Or, “there is sin unto death.” Since John does not define one particular sin as resulting inevitably in death, it is probable that he is here referring to atype of sin that will certainly produce death. If he had known of one specific sin that would leave a man without hope of salvation, he might have been expected to identify it, so that all might beware of falling into irrevocable condemnation. While it is true that all sin, if persisted in, will lead to death (Eze. 18:4, 24; James 1:15), there is a difference in the degree to which any particular act of sin will bring a man near to death. The sins committed by those who are genuinely anxious to serve God, but who suffer from a weak will and strong habits, are very different from those sins that are deliberately committed in brazen and willful defiance of God. It is more the attitude and the motive that determine the difference, than the act of sin itself. In this sense, there are distinctions in sins. The minor error, quickly repented of and forgiven, is a sin not unto death. The grievous sin, fallen into suddenly through failure to maintain spiritual power, is still not a sin unto death, if followed by genuine repentance; but refusal to repent makes ultimate death certain. The distinction is clearly illustrated in the experiences of Saul and David. The first sinned, and did not repent; the second grievously sinned, but earnestly repented. Saul died, without hope of enjoying eternal life; David was forgiven and assured a place in God’s kingdom (see PP 634, 679, 723–726).

For discussion on the unpardonable sin see on Matt. 12:13, 32.

I do not say. John does not command us to pray, neither does he say that we should not, but he hesitates to guarantee answers to prayer for those who have deliberately turned away from God. There is a difference between prayer for ourselves and prayer in behalf of others. When our own will is on the side of God, we can ask in accordance with His will and know that we shall receive an answer to our prayers. But when there is a third person concerned, we must remember that he, too, has a will. If he refuses to repent, all our prayers and all the work that God might do and might lead us to do, will not force the will. In refusing to force man to remain good, God also relinquished the power to force a sinner to repent.

This does not mean that we should not continue to pray for those who have drifted from the way of righteousness, or who have never surrendered to the Saviour. It does not mean that there will not be many remarkable conversions as a sequel to long and earnest praying by faithful hearts. But John is showing that there is no use praying for forgiveness for a sinner so long as he refuses to repent of his sin. Yet, while there are any grounds for hope, we should continue to pray, for we cannot tell with certainly when a man has gone too far.

17. Unrighteousness. Gr. adikia (see on Rom. 1:18, 29). Compare the definition “sin is lawlessness” (see on 1 John 3:4). Any unholy act belongs to the realm of sin, as surely as does the most obvious heinous crime. John states this fact in order to reveal the wide range that lies before the intercessor who pleads on another’s behalf.

There is a sin. John repeats his former statement (cf. v. 16), doubtless to encourage his readers to persevere in their prayers for others (see on v. 16).

18. We know. The beloved disciple now gives his closing message in words that seek to impart the serene certainty that fills his own soul. Three times he uses the phrase “we know” (here and in vs. 19, 20), apparently referring to himself and his readers, who also possess the knowledge of which he speaks.

Whosoever is born of God. See on ch. 3:9.

Sinneth not. See on ch. 3:9.

He that is begotten of God. Rather, “he that was begotten of God” (see following comment).

Keepeth himself. Important textual evidence may be cited (cf. p. 10) for the reading “keepeth him,” in which case the complete clause will read: “He that was begotten of God [that is, Christ] keepeth him [that is, the believer].” This reading does more than make a statement, it gives a reassuring promise—Christ will guard the born-again believer from all evil.

If the reading of the KJV is retained, John is stating the Christian’s attitude in a sinful world—he guards the avenues of his soul and does not permit sin to enter.

That wicked one. Literally, “the wicked” (see on ch. 2:13).

Toucheth. Gr. haptomai, “to fasten oneself to,” “to lay hold of.” The verb implies more force than is usually associated with “to touch.” The assurance is given that he who is born of God will not be seized by the devil but will keep himself, or be kept by Christ, the Begotten of God (cf. John 6:39; 10:28; 17:12).

19. Know. John refers to the inner conviction that all true believers will possess.

Of God. Literally, “out of God” (cf. on chs. 3:10; 4:1). Not only have we been born of God; we are continuing as members of His family. Such knowledge will keep us in the heavenward way; it will inspire us to maintain unblemished the family name that we now bear.

World. Gr. kosmos (see on ch. 2:15).

Wickedness. Literally, “the wicked,” possibly meaning “the wicked one” (cf. on ch. 2:13). If so, John is pointing out the contrast between the children of God and the children of the world. The first belong entirely to the Lord; the second lie, as it were, in the lap of the evil one, the devil (cf. on ch. 2:15–17).

20. We know. He who has been born again knows that Christ came and accomplished the work of redemption, for he has personally experienced forgiveness of sin and the power of the indwelling presence of the Saviour to keep him from sin.

The Son of God. The title “Son” applied to Jesus occurs 11 times in vs. 5–20.

Is come. Gr. heµkoµ, “to have come,” “to have arrived.” The historical facts of the incarnation, life, death, and resurrection of the Son of God are the central truths around which the Christian’s faith is built.

An understanding. Gr. dianoia (see on 1 Peter 1:13). The word here refers to the faculty of understanding, the mind. Christ has opened to the believer inexhaustible treasures of divine knowledge. We should ever be eager to explore those treasures and improve our knowledge of them.

That we may. The apostle makes clear the basic purpose in Christ’s coming and His work with mankind—to reveal “him that is true,” so that men may know Him as He really is (cf. John 1:18; 17:3).

Know him that is true. Literally, “know the true [one],” or “know the genuine [one],” that is, God the Father (cf. John 7:28; 17:3; 1 Thess. 1:9), whom the Son came to reveal to men, and who can be truly known only through the Son (see on John 1:18; 14:9). By such a description of the Father, John turns his readers’ minds from the falsity of Gnosticism (see pp. 625, 626) to the truth of the genuine Christian faith.

In him that is true. Obviously God the Father, as the pronoun “his” suggests.

This is the true God. It is possible to apply these words to Jesus Christ, but their most probable application is to the Father, since it is He of whom John has been immediately speaking in the preceding phrases. But as elsewhere, so here, there is no need to distinguish sharply between the Father and the Son, since they are one in nature, character, and purpose.

Eternal life. See on John 5:26.

21. Little children. See on ch. 2:1.

Keep. Gr. phulassoµ, “to guard,” “to keep watch.” The Saviour cares for His children (cf. on v. 18), but here the apostle is emphasizing the believer’s own responsibility to guard his soul. If he fails to do this, Christ’s watchcare will be in vain (see on 1 Cor. 16:13).

Idols. Rather, “the idols,” that is, all false images, material and mental, that would prevent the believer from worshiping the true God.

Amen. Textual evidence favors (cf. p. 10) the omission of this word.

Ellen G. White comments

1 SL 82

3 GC 436, 468; PP 154; SC 60; SL 81

4 CH 592; CT 182; GC 477; GW 259; LS 226; MB 12, 144; ML 325; MM 218; PP 513; 2T 140; 4T 279, 346; 7T 169

10 AA 512; SC 112; SR 319

11, 12 COL 259; DA 388

12 DA 530

14 MH 230; TM 484; 2T 149

14, 15 AA 552; COL 148; DA 266; MH 70; PK 157

20 TM 199