---
title: "Clarke"
description: "Verse 1 John 5:1. Whosoever believeth, c.] Expressions of this kind are to be taken in connection with the subjects necessarily implied in them. He that b"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-john/5"
---

Verse [1 John 5:1](../../../kjv/1-john/5/1). ***Whosoever believeth***, c.] Expressions of this kind are to be taken in *connection with the subjects necessarily* *implied in them. He that believeth that Jesus is the Messiah*, and confides in him for the remission of sins, *is begotten of God* and they who are pardoned and begotten of God love him in return for his love, and love all those who are his children.

Verse [1 John 5:2](../../../kjv/1-john/5/2). ***By this we know that we love the children of God*** — Our love of God's followers is a *proof* that we love God. Our love to God is the *cause* why we love his children, and our *keeping the* *commandments of God* is the *proof* that we love *him*.

Verse [1 John 5:3](../../../kjv/1-john/5/3). ***For this is the love of God*** — This the love of God necessarily produces. It is vain to pretend love to God while we live in opposition to his will.
***His commandments*** — To love him with all our heart, and our neighbour as ourselves, *are not grievous*-are not burdensome; for no man is burdened with the duties which his own *love* imposes. The old proverb explains the meaning of the apostle's words, *Love* *feels no loads*. Love to God brings *strength* from God; through his *love* and his *strength*, all his commandments are not only easy and light, but pleasant and delightful.
On the love of God, as being the foundation of all religious worship, there is a good saying in *Sohar Exod*., fol. 23, col. 91: "Rabbi Jesa said, how necessary is it that a man should love the holy blessed God! For he can bring no other worship to God than love; and whoever loves him, and worships him from a principle of love, him the holy blessed God calls his beloved."

Verse [1 John 5:4](../../../kjv/1-john/5/4). ***Whatsoever is born of God*** — Παν το γεγεννημενον· *Whatsoever* (the neuter for the masculine) *is begotten of God:* *overcometh the world*. "I understand by this," says *Schoettgen*, "the *Jewish Church*, or *Judaism*, which is often termed הזה עולם *olam hazzeh*, this world. The reasons which induce me to think so are, 1. Because this κοσμος, *world*, denied that the Messiah was come; but the Gentiles did not oppose this principle. 2. Because he proves the truth of the Christian religion against the *Jews*, reasoning according to the *Jewish manner*; whence it is evident that he contends, not against the *Gentiles*, but against the *Jews*. The sense therefore is, he who possesses the true Christian faith can easily convict the Jewish religion of falsity." That is, He can show the vanity of their expectations, and the falsity of their glosses and prejudices. Suppose we understand by the world the *evil principles* and *practices* which are among men, and in the human heart; then the influence of God in the soul may be properly said to *overcome* this; and by faith in the Son of God a man is able to overcome all that is in the world, viz., *the desire of the* *flesh, the desire of the eye*, and *the pride of life*.

Verse [1 John 5:5](../../../kjv/1-john/5/5). ***He that believeth that Jesus is the Son of God?*** — That he is the promised Messiah, that he came by a supernatural generation; and, although truly *man*, came not *by man*, but by the power of the Holy Ghost in the womb of the Virgin Mary. The person who believes this has the privilege of applying to the Lord for the benefits of the incarnation and passion of Jesus Christ, and receives the blessings which the Jews cannot have, because they believe not the Divine mission of Christ.

Verse 6. ***This is he that came by water and blood*** — Jesus was attested to be the Son of God and promised Messiah by *water*, i.e. his *baptism*, when the Spirit of God came down from heaven upon him, and the voice from heaven said, *This is my beloved Son, in* *whom I am well pleased*. Jesus Christ came also by *blood*. He shed his blood for the sins of the world; and this was in accordance with all that the Jewish prophets had written concerning him. Here the apostle says that the Spirit witnesses this; that *he came* *not by water only*-being baptized, and baptizing men in his own name that they might be his followers and disciples; *but by blood* *also*-by his sacrificial death, without which the world could not be saved, and he could have had no disciples. As, therefore, the Spirit of God witnessed his being the Son of God at his baptism, and as the same Spirit in the prophets had witnessed that he should die a cruel, yet a sacrificial, death; he is said here to *bear witness*, because he is the *Spirit of truth*.
Perhaps St. John makes here a mental comparison between CHRIST, and *Moses* and *Aaron*; to both of whom he opposed our Lord, and shows his superior excellence. *Moses came by water*-all the Israelites were baptized unto him in the cloud and in the sea, and thus became his flock and his disciples; [1 Corinthians 10:1-2](../../../kjv/1-corinthians/10/1-2). *Aaron came by blood*-he entered into the holy of holies with the blood of the victim, to make atonement for sin. Moses initiated the people into the covenant of God by bringing them *under the* *cloud* and *through the water*. *Aaron* confirmed that covenant by shedding the *blood*, sprinkling part of it upon them, and the rest before the Lord in the holy of holies. *Moses* came only by *water,* *Aaron* only by *blood*; and both came as *types*. But CHRIST came both by *water* and *blood*, not typically, but really; not by the authority of *another*, but by his own. Jesus initiates his followers into the Christian covenant by the baptism of water, and confirms and seals to them the blessings of the covenant by an application of the blood of the atonement; thus purging their consciences, and purifying their souls.
Thus, his religion is of infinitely greater efficacy than that in which Moses and Aaron were ministers. See *Schoettgen*.
It may be said, also, that the *Spirit* bears witness of Jesus by his *testimony* in the *souls of genuine Christians*, and by the *spiritual gifts* and *miraculous* powers with which he endowed the apostles and primitive believers. This is agreeable to what St. John says in his gospel, [John 15:26-27](../../../kjv/john/15/26-27): *When the Comforter is come, the Spirit of truth, which proceedeth* *from the Father, he shall testify of me; and ye also shall bear* *witness, because ye have been with me from the beginning*. This place the apostle seems to have in his eye; and this would naturally lead him to speak concerning the *three witnesses*, the SPIRIT, the WATER, and the BLOOD, [1 John 5:8](../../../kjv/1-john/5/8).

Verse 7. ***There are three that bear record*** — The FATHER, who bears testimony to his Son; the WORD or λογος, *Logos*, who bears testimony to the Father; and the HOLY GHOST, which bears testimony to the Father and the Son. And *these three* are one in essence, and *agree in* the *one* testimony, that Jesus came to die for, and give life to, the world.
But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written *before* the invention of printing, one excepted, the *Codex Montfortii*, in Trinity College, Dublin: the others which omit this verse amount to *one hundred and* *twelve*.
It is wanting in both the *Syriac*, all the *Arabic, AEthiopic*, the *Coptic, Sahidic, Armenian, Slavonian*, c., in a word, in all the ancient *versions* but the *Vulgate* and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin.
The words, as they exist in all the Greek MSS. with the exception of the Codex *Montfortii*, are the following:-
"[1 John 5:6](../../../kjv/1-john/5/6). This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth.
[1 John 5:7](../../../kjv/1-john/5/7). For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one.
[1 John 5:9](../../../kjv/1-john/5/9). If we receive the witness of man, the witness of God is greater, c."
The words that are omitted by all the MSS., the above excepted, and all the *versions*, the *Vulgate* excepted, are these:-
[ln heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth.]
To make the whole more clear, that every reader may see what has been *added*, I shall set down these verses, with the *inserted* words in brackets.
"[1 John 5:6](../../../kjv/1-john/5/6). And it is the Spirit that beareth witness, because the Spirit is truth.
[1 John 5:7](../../../kjv/1-john/5/7). For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. [1 John 5:8](../../../kjv/1-john/5/8). And there are three that bear witness in earth,] the Spirit, and the water, and the blood, and these three agree in one.
[1 John 5:9](../../../kjv/1-john/5/9). If we receive the witness of men, the witness of God is greater, c."
Any man may see, on examining the *words*, that if those included in brackets, which are wanting in the MSS. and *versions*, be omitted, there is no want of *connection* and as to the *sense*, it is complete and perfect without them and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in *heaven*? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself."
It may be necessary to inquire how this verse stood in our earliest English Bibles. In COVERDALE'S Bible, printed about 1535, for it bears no date, the *seventh* verse is put in brackets thus:-
*And it is the Sprete that beareth wytnes; for the Sprete is the* *truth. (For there are thre which beare recorde in heaven: the* *Father, the Woorde, and the Holy Ghost, and these thre are one.)* *And there are thre which beare record in earth: the Sprete, water,* *and bloude and these thre are one. If we receyve, c.*
TINDAL was as critical as he was conscientious and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as *Coverdale* has done; and also the words *in earth*, which stand in [1 John 5:8](../../../kjv/1-john/5/8), without proper authority, and which being excluded make the text the same as in the MSS., c.
Two editions of this version are now before me one printed in English and Latin, quarto, with the following title:-
*The New Testament, both in Englyshe and Laten, of Master* *Erasmus translation-and imprinted by William Powell-the yere of* *out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw.* *VI.) moste gratious reygne.*
In this edition the text stands thus:-
*And it is the Spirite that beareth wytnes, because the Spirite* *is truth (for there are thre whiche beare recorde in heaven, the* *Father, the Worde, and the Holy Ghost, and these thre are one.)* *For there are thre which beare recorde, (in earth,) the Spirite,* *water, and blode, and these thre are one. If we receyve, c.*
The other printed in London "by William Tylle, 4to without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above.
The English Bible, with the book of Common Prayer, printed by *Richard Cardmarden*, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner:-
*And it is the Spyryte that beareth witnesse, because the* *Spyryte is truthe*. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) *And three which beare recorde** (in earth) *the* *Spirite, and water, and bloode; and these three are one*.
The first English Bible which I have seen, where these *distinctions* were omitted, is that called The *Bishops' Bible*, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded.
Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the *observations* at the end of this chapter.

Verse 8. ***The Spirit, and the water, and the blood*** — This verse is supposed to mean "*the Spirit*-in the word confirmed by miracles; the *water*-in baptism, wherein we are dedicated to the Son, (with the Father and the Holy 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 believers: and all these harmoniously agree in the same testimony, that Jesus Christ is the Divine, the complete, the only Saviour of the world."-Mr. *Wesley's* notes.
By the *written word*, which proceeded from the Holy Spirit, that Spirit is continually witnessing *upon earth*, that God hath given unto us eternal life.
By *baptism*, which points out our *regeneration*, and the renewing of the Holy Ghost, and which is still maintained as an initiatory rite in the Christian Church, we have another witness *on earth* of the truth, certainty, importance, and efficacy of the Christian religion. The same may be said of the *blood*, represented by the *holy eucharist*, which continues to show forth the death and atoning sacrifice of the Son of God till he comes. See the note on [1 John 5:6](../../../kjv/1-john/5/6).

Verse 9. ***If we receive the witness of men*** — Which all are obliged to do, and which is deemed a sufficient testimony to truth in numberless cases; *the witness of God is greater*-he can neither be deceived nor deceive, but man may deceive and be deceived.

Verse 10. ***He that believeth on the Son of God*** — This is God's witness to a truth, the most important and interesting to mankind. God has witnessed that *whosoever believeth on his Son* shall be saved, and have *everlasting life*; and shall have the *witness* of it *in himself*, the Spirit bearing witness with his spirit that he is a child of God. To *know*, to *feel* his sin forgiven, to have the testimony of this in the heart from the Holy Spirit himself, is the privilege of every true believer in Christ.

Verse 11. ***This is the record*** — The great truth to which the *Spirit*, the *water*, and the *blood* bear testimony. *God hath* *given us eternal life*-a *right* to endless glory, and a *meetness* for it. *And this life is in his Son*; it comes *by* and *through* him; he is its *author* and its *purchaser*; it is only *in* and *through* HIM. No other scheme of salvation can be effectual; God has provided none other, and in such a case a man's invention must be vain.

Verse 12. ***He that hath the Son hath life*** — As the eternal life is given IN the Son of God, it follows that it cannot be enjoyed without him. No man can have it without having Christ; therefore *he that hath the Son hath life*, and *he that hath not the Son hath* *not life*. It is in vain to expect eternal glory, if we have not Christ in our heart. The indwelling Christ gives both a title to it, and a meetness for it. This is God's record. Let no man deceive himself here. An *indwelling Christ* and GLORY; *no* *indwelling Christ*, NO *glory*. God's record must stand.

Verse 13. ***That ye may know that ye have eternal life*** — I write to show your privileges-to lead you into this holy of holies-to show what believing on the Son of God is, by the glorious effects it produces: it is not a blind reliance *for*, but an actual enjoyment *of*, salvation; Christ living, working, and reigning in the heart.
***And that ye may believe*** — That is, continue to believe: for Christ dwells in the heart *only by* FAITH, and *faith* lives only by LOVE, and *love* continues only by OBEDIENCE; he who BELIEVES *loves*, and he who LOVES *obeys*. He who *obeys* loves; he who *loves* *believes*; he who *believes has* the *witness in himself*: he who has this witness has Christ in his heart, the hope of glory; and he who believes, loves, and obeys, has Christ in his heart, and is a man of *prayer*.

Verse 14. ***This is the confidence*** — παρρησια, The *liberty of* *access* and *speech, that if we ask any thing according to his will*, that is, which he has *promised* in his *word*. His word is a *revelation* of his *will*, in the things which concern the salvation of man. All that God has *promised* we are justified in expecting; and what he has *promised*, and we *expect*, we should *pray for*. Prayer is the language of the children of God. He who is begotten of God *speaks* this language. He calls God Abba, Father, in the true spirit of supplication. *Prayer* is the language of dependence on God; where the soul is *dumb*, there is neither life, love, nor faith. Faith and prayer are not boldly to advance *claims* upon God; we must take heed that what we *ask* and *believe for* is agreeable to the *revealed will* of God. What we find *promised*, that we may *plead*.

Verse 15. ***And if we know that he hear us*** — Seeing we are satisfied that he hears the prayer of faith, requesting the things which himself has promised; *we know*, consequently, *that we have* *the petitions*-the answer to the *petitions, that we desired of him*; for he cannot deny himself; and we may consider them *as sure as if* *we had them*; and we shall have them *as soon* as we plead for and need them. We are not to ask *to-day* for mercy that we *now* need, and not receive it till *to-morrow*, or some *future* time. God gives it to him who prays, *when* it is needful.

Verse 16. ***A sin*****which is*****not unto death*** — This is an extremely difficult passage, and has been variously interpreted. What is the *sin not unto death*, for which we *should ask*, and life shall be given to him that commits it? And what is the *sin unto death*, for which we *should not pray*?
I shall note three of the chief opinions on this subject: -
1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was למיתה חטאה *chattaah* *lemithah*, "a sin unto death;" and למיתה לא חטאה *chattaah lo* *lemithah*, "a sin not unto death;" that is, 1. A *sin*, or transgression, to which the law had assigned the punishment of *death*; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And 2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, c., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both *Schoettgen* and *Carpzovius* have proved.
2. By the *sin not unto death*, for which intercession might be made, and *unto death*, for which prayer might not be made, we are to understand transgressions of the *civil law* of a particular place, some of which must be punished with *death*, according to the *statutes*, the crime admitting of *no pardon*: others *might* be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing *death* into *banishment*, c., for reasons that might appear to him satisfactory, or at the *intercession* of powerful friends. To *intercede* in the *former case* would be useless, because the law would not relax, therefore they need *not pray for it* but *intercession* in the *latter* case *might* *be prevalent*, therefore they *might pray* and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by *Rosenmuller*, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless.
3. *The sin unto death* means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with *temporal death*, while at the same time he extends mercy to the penitent soul. The *disobedient prophet*, [1 Kings 13:1-32](../../../kjv/1-kings/13/1-32), is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The *sin not unto death* is any sin which God does not choose *thus* to punish. This view of the subject is that taken by the late Rev. *J. Wesley*, in a sermon entitled, *A Call to Backsliders*.-WORKS, vol ii. page 239.
I do not think the passage has any thing to do with what is termed *the sin against the Holy Ghost*; much less with the popish doctrine of *purgatory*; nor with sins committed *before* and *after* baptism, the *former* pardonable, the latter *unpardonable*, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the *first* (1) is not unlikely: the apostle may allude to some *maxim* or *custom* in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on [Matthew 12:31](../../../kjv/matthew/12/31); [Matthew 12:39](../../../kjv/matthew/12/39).

Verse 17. ***All unrighteousness is sin*** — πασααδικια, Every act contrary to *justice is sin-is a transgression of the law* which condemns all *injustice*.

Verse 18. ***Whosoever is born of God sinneth not*** — This is spoken of adult Christians; *they* are *cleansed from all* *unrighteousness*, consequently from all *sin*, [1 John 1:7-9](../../../kjv/1-john/1/7-9).
***Keepeth himself*** — That is, *in the love of God*, [Jude 1:21](../../../kjv/jude/1/21), by building up himself on his most holy faith, and praying in the Holy Ghost; *and that wicked one*-the devil, *toucheth him not*-finds nothing of his own nature in him on which he can work, Christ dwelling in his heart by faith.

Verse 19. ***We know that we are of God*** — Have the fullest proof of the truth of Christianity, and of our own reconciliation to God through the death of his Son.
***The whole world lieth in wickedness.*** — Εν τῳ πονηρῳ κειται· *Lieth in the wicked one*-is embraced in the arms of the devil, where it lies fast asleep and carnally secure, deriving its heat and power from its infernal fosterer. What a truly awful state! And do not the actions, tempers, propensities, opinions and maxims of all worldly men prove and illustrate this? "In this short expression," says Mr. Wesley, "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." Yes, their ACTIONS are opposed to the law of God; their CONVERSATIONS shallow, simulous, and false; their CONTRACTS forced, interested, and deceitful; their QUARRELS puerile, ridiculous, and ferocious; and their FRIENDSHIPS hollow, insincere, capricious, and fickle:-all, all the effect of their lying in the arms of the wicked one; for thus they become instinct with his own spirit: and because they are of their father the devil, therefore his lusts they will do.

Verse 20. ***We know that the Son of God is come*** — In the flesh, and has made his soul an offering for sin; *and hath given us an* *understanding*-a more eminent degree of light than we ever enjoyed before; for as he lay in the bosom of the Father, he hath declared him unto us; and he hath besides given us a spiritual understanding, that we may know him who is true, even the TRUE GOD, and get eternal life from him through his Son, IN whom we are by faith, as the branches in the vine, deriving all our knowledge, light, life, love, and fruitfulness from him. And it is through this revelation of Jesus that we know the ever blessed and glorious Trinity; and the Trinity, *Father, Word*, and *Holy Ghost*, in the eternal, undivided unity of the ineffable Godhead.

Verse [1 John 5:21](../../../kjv/1-john/5/21). ***Little children*** — τεκνια. *Beloved children*; he concludes with the same affectionate feeling with which he commenced.
***Keep yourselves from idols.*** — Avoid the idolatry of the heathens; not only have no *false gods*, but have the *true God*. Have no idols in your *houses*, none in your *churches*, none in your *hearts*. Have no object of idolatrous worship; no *pictures,* *relics, consecrated tapers, wafers, crosses*, c., by attending to which your minds may be divided, and prevented from worshipping the infinite Spirit in spirit and in truth.
The apostle, says Dr. Macknight cautioned his disciples against going with the heathens into the temple of their idol gods, to eat of their feasts upon the sacrifices they had offered to these gods and against being present at any act of worship which they paid them; because, by being present, they participated of that worship, as is plain from what St. Paul has written on the subject, [1 Corinthians 8:10](../../../kjv/1-corinthians/8/10), where see the notes.
That is a man's *idol* or *god* from which he seeks his *happiness*; no matter whether it be Jupiter, Juno, Apollo, Minerva, Venus, or Diana; or pleasure, wealth, fame, a fine house, superb furniture, splendid equipage, medals, curiosities, books, titles, human friendships, or any earthly or heavenly thing, God, the supreme good, only excepted. That is a man's idol which prevents him from seeking and finding his ALL in God.
*Wiclif* ends his epistle thus: *My little sones, kepe ye you fro* *mawmitis*, i.e. *puppets, dolls*, and such like; for thus Wiclif esteemed all *images* employed in religious worship. They are the *dolls* of a spurious Christianity, and the drivellings of religion in *nonage* and *dotage*. *Protestants*, keep yourselves from such *mawmets*!
***Amen.*** — So be it! So let it be! And so it shall be, God being our helper, for ever and ever!
Subscriptions in the VERSIONS: -
The end of the Epistle of the Apostle John. - SYRIAC.
The First Epistle of John the apostle is ended. - SYR. *Philoxenian*.
Nothing in either the COPTIC or VULGATE.
Continual and eternal praise be to God! - ARABIC.
The end. - AETHIOPIC;
In this version the epistle is thus introduced: -
In the name of the Father, and of the Son, and of the Holy Spirit, one God, the Epistle of John, the son of Zebedee, the evangelist and apostle of our Lord Jesus Christ; may his intercession be with us for ever and ever! Amen.
In the MANUSCRIPTS: -
The First of John. - AB.
The First Epistle of John the evangelist.
The First catholic Epistle of St. John the divine, written from Ephesus.
The Epistle to the Parthians. - See several Latin MSS.
The word *amen* is wanting in all the best MSS. and in most of the *versions*.
For other matters relative to the epistle itself see the *preface*: and for its heavenly doctrine and unction read the *text*, in the *original* if you can; if not, in our own excellent *translation*.

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