Ա Յովհաննէս / 1 John - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle asserts, I. The dignity of believers, ver. 1. II. Their obligation to love, and the trial of it, ver. 1-3. III. Their victory, ver. 4, 5. IV. The credibility and confirmation of their faith, ver. 6-10. V. The advantage of their faith in eternal life, ver. 11-13. VI. The audience of their prayers, unless for those who have sinned unto death, ver. 14-17. VII. The preservation from sin and Satan, ver. 18. VIII. Their happy distinction from the world, ver. 19. IX. Their true knowledge of God (ver. 20), upon which they must depart from idols, ver. 21.
Adam Clarke: Commentary on the Bible - 1831
He that believeth is born of God; loves God and his children; and keeps his commandments, which are not grievous, Jo1 5:1-3. Faith in Christ overcomes the world, Jo1 5:4, Jo1 5:5. The three earthly and heavenly witnesses, Jo1 5:6-9. He that believeth hath the witness in himself, Jo1 5:10. God has given unto us eternal life in his Son, Jo1 5:11, Jo1 5:12. The end for which St. John writes these things, Jo1 5:13-16. The sin unto death, and the sin not unto death, Jo1 5:16, Jo1 5:17. He that is born of God sinneth not, Jo1 5:18. The whole world lieth in the wicked one, Jo1 5:19. Jesus is come to give us understanding, that we may know the true God, Jo1 5:20. All idolatry to be avoided, Jo1 5:21.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter embraces the following subjects:
I. A continuance of the discussion about "love," Jo1 5:1-3. These verses should have been attached to the pRev_ious chapter.
II. The victory which is achieved over the world by those who are born of God. The grand instrumentality by which this is done, is by the belief that Jesus is the Son of God, Jo1 5:4-5.
III. The evidence that Jesus "is" the Son of God; or the means by which that truth is so believed as to secure a victory over the world, Jo1 5:6-12. In this part of the chapter the apostle goes fully into the nature of this evidence, or the ways in which the Christian becomes so thoroughly convinced of it as to give to faith this power. He refers to these sources of evidence:
(a) The witness of the Spirit, Jo1 5:6.
(b) The record borne in heaven, Jo1 5:7 - if that verse is genuine.
(c) The evidence borne on earth, by the Spirit, the water, and the blood - all bearing witness to that one truth.
(d) The credit which is due to the testimony of God, or which the soul pays to it, Jo1 5:8.
(e) The fact that he who believes on the Son of God has the witness in himself, Jo1 5:10,
(f) The amount of the record, that has given to us eternal life through his Son, Jo1 5:11-12.
IV. The reason why all this was written by the apostle, Jo1 5:13. It was that they might know that they had eternal life, and might believe on the name of the Saviour.
V. The effect of this in leading us to the throne of grace, with the assurance that God will hear us, and will grant our requests, Jo1 5:14-15.
VI. The power of prayer, and the duty of praying for those who have sinned. The encouragement to this is, that there are many sins which are not unto death, and that we may hope that God will be merciful to those who have not committed the unpardonable offence, Jo1 5:16-17.
VII. A summary of all that the apostle had said to them, or of the points of which they were sure in the matter of salvation, Jo1 5:18-20. They knew that those who are born of God do not sin; that the wicked one cannot permanently injure them; that they were of God, while all the world lay in wickedness; that the Son of God had come, and that they were truly united to that Saviour who is the true God, and who is eternal life.
VIII. An exhortation to keep themselves from all idolatry, Jo1 5:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo1 5:1, He that loves God loves his children, and keeps his commandments; Jo1 5:3, which to the faithful are not grievous; Jo1 5:9, Jesus is the Son of God; Jo1 5:14, and able to hear our prayers.
Geneva 1599
Whosoever (1) believeth that Jesus is the (a) Christ is born of God: and every one that loveth him that begat loveth (b) him also that is begotten of him.
(1) He advances in the same argument, showing how both those loves come to us, from that love with which God loves us, that is, by Jesus our mediator laid hold on by faith, in whom we are made the children of God, and do love the Father from whom we are begotten, and also our brothers who are begotten with us.
(a) Is the true Messiah.
(b) By one, he means all the faithful.
John Gill
INTRODUCTION TO 1 JOHN 5
In this chapter the apostle treats of the nature of faith and love; of Christ the object of both, and of the witness that is bore to him; of the necessity of believing the testimony concerning him; of the confidence of prayer being heard, and concerning whom it should be made; of the happiness of regenerate persons, and of their duty to keep themselves from idols. Faith in Christ is the evidence of regeneration, and where that is, there will be love to the author of regeneration, and to them that are regenerated; and love to them is known by love to God, and keeping his commandments; and keeping the commandments of God, and which are not grievous, is a proof of love to God, 1Jn 5:1; and whereas every regenerate man overcomes the world, it is by his faith, the evidence of his regeneration, that this victory is obtained; nor can any other man be pointed out that overcomes the world, but he that believes that Jesus is the Son of God, 1Jn 5:4; and Christ, the Son of God, the object of this victorious faith, is described by his coming by water and blood, of which the spirit is witness, who is a true one; and six witnesses of the truth of this and his divine sonship are produced, three in heaven, the Father, Word, and Spirit, who are the one God, and three on earth, the Spirit, water, and blood, who agree in their testimony, 1Jn 5:6; wherefore this testimony concerning the Son of God ought to be received, since it is the testimony of God, which is greater than that of men; besides, he that believes in Christ has a witness of this in himself, and honours God, whereas he that believes not makes God a liar, not giving credit to his record concerning his Son; the sum of which is, that God has made a grant of eternal life to some persons, which is in his Son, which those that believe in the Son of God have, but those that do not believe in him have it not: all which show the necessity of receiving the above testimony; and the ends proposed in writing these things were, to believe in Christ, and that it might be known they had eternal life in him, 1Jn 5:9, and from faith in Christ the apostle passes to confidence in prayer, as a particular effect and fruit of it: as, that whatever is asked according to the will of God is heard; and that such who are satisfied of this, that they are heard, may be assured that they have the petitions they desire to have, 1Jn 5:14, and whereas it is one branch of prayer to pray for others as well as for ourselves, the apostle directs who we should pray for; for the brethren in general, and in particular for such who have sinned, but not unto death, and life shall be given to such: but as for those who have sinned unto death, he does not say prayer should be made for them, for though all unrighteousness in general is sin, yet there is a particular sin which is unto death, and is not to be prayed for, 1Jn 5:16; but happy are those who are born of God, for they do not sin this sin; and through the use of the armour of God, and the power of divine grace, they keep themselves from the evil one, and he cannot come at them, to draw them into this sin; also they know that they are of God, and are distinguished from the world, which lies in wickedness; yea, they know that the Son of God is come in the flesh, and hath given them an understanding of the true God, by which they know that they are in him, and in his Son Jesus Christ, who is with him, and the divine Spirit, the one true God, and the author and giver of eternal life, 1Jn 5:18; and the chapter, and with it the epistle, is concluded with an exhortation to these regenerate ones, as they had kept themselves from Satan, that they would also keep themselves from idols of all sorts, 1Jn 5:21.
John Wesley
The scope and sum of this whole paragraph appears from the conclusion of it, 1Jn 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.
Robert Jamieson, A. R. Fausset and David Brown
WHO ARE THE BRETHREN ESPECIALLY TO BE LOVED (1Jn 4:21); OBEDIENCE, THE TEST OF LOVE, EASY THROUGH FAITH, WHICH OVERCOMES THE WORLD. LAST PORTION OF THE EPISTLE. THE SPIRIT'S WITNESS TO THE BELIEVER'S SPIRITUAL LIFE. TRUTHS REPEATED AT THE CLOSE: FAREWELL WARNING. (1Jo. 5:1-21)
Reason why our "brother" (1Jn 4:21) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.
Whosoever--Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [PEARSON, Exposition of the Creed].
born--Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.
every one that loveth him that begat--sincerely, not in mere profession (1Jn 4:20).
loveth him also that is begotten of him--namely, "his brethren" (1Jn 4:21).
5:15:1: Ամենայն որ հաւատայ՝ եթէ Յիսուս է Քրիստոսն, յԱստուծո՛յ է ծնեալ. եւ ամենայն որ սիրէ զծնօղն, սիրէ՛ եւ զծնեալն ՚ի նմանէ[3203]։ [3203] Ոմանք. ՅԱստուծոյ ծնեալ է։
1 Ամէն ոք, ով հաւատում է, թէ Յիսուսն է Քրիստոսը, Աստծուց է ծնուած. եւ ամէն ոք, ով սիրում է ծնունդ տուողին, սիրում է նաեւ նրանից ծնուածին:
5 Ամէն ով որ կը հաւատայ թէ Յիսուսը Քրիստոսն է, Աստուծմէ ծնած է։ Ամէն ով որ ծնողը կը սիրէ՝ անկէ ծնածն ալ կը սիրէ։
Ամենայն որ հաւատայ եթէ Յիսուս է Քրիստոսն` յԱստուծոյ ծնեալ է, եւ ամենայն որ սիրէ զծնողն` սիրէ եւ զծնեալն ի նմանէ:

5:1: Ամենայն որ հաւատայ՝ եթէ Յիսուս է Քրիստոսն, յԱստուծո՛յ է ծնեալ. եւ ամենայն որ սիրէ զծնօղն, սիրէ՛ եւ զծնեալն ՚ի նմանէ[3203]։
[3203] Ոմանք. ՅԱստուծոյ ծնեալ է։
1 Ամէն ոք, ով հաւատում է, թէ Յիսուսն է Քրիստոսը, Աստծուց է ծնուած. եւ ամէն ոք, ով սիրում է ծնունդ տուողին, սիրում է նաեւ նրանից ծնուածին:
5 Ամէն ով որ կը հաւատայ թէ Յիսուսը Քրիստոսն է, Աստուծմէ ծնած է։ Ամէն ով որ ծնողը կը սիրէ՝ անկէ ծնածն ալ կը սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Всякий верующий, что Иисус есть Христос, от Бога рожден, и всякий, любящий Родившего, любит и Рожденного от Него.
5:1  πᾶς ὁ πιστεύων ὅτι ἰησοῦς ἐστιν ὁ χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ [καὶ] τὸν γεγεννημένον ἐξ αὐτοῦ.
5:1. Πᾶς (All) ὁ (the-one) πιστεύων (trusting-of) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἐστὶν (it-be) ὁ (the-one) χριστὸς (Anointed,"ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) γεγέννηται, (it-had-come-to-be-generated-unto,"καὶ (and) πᾶς (all) ὁ (the-one) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) γεννήσαντα (to-having-generated-unto) ἀγαπᾷ (it-excesseth-off-unto) τὸν (to-the-one) γεγεννημένον (to-having-had-come-to-be-generated-unto) ἐξ (out) αὐτοῦ. (of-it)
5:1. omnis qui credit quoniam Iesus est Christus ex Deo natus est et omnis qui diligit eum qui genuit diligit eum qui natus est ex eoWhosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him.
1. Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him.
5:1. Everyone who believes that Jesus is the Christ, is born of God. And everyone who loves God, who provides that birth, also loves him who has been born of God.
5:1. 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.
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:

1: Всякий верующий, что Иисус есть Христос, от Бога рожден, и всякий, любящий Родившего, любит и Рожденного от Него.
5:1  πᾶς ὁ πιστεύων ὅτι ἰησοῦς ἐστιν ὁ χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ [καὶ] τὸν γεγεννημένον ἐξ αὐτοῦ.
5:1. omnis qui credit quoniam Iesus est Christus ex Deo natus est et omnis qui diligit eum qui genuit diligit eum qui natus est ex eo
Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him who begot, loveth him also who is born of him.
5:1. Everyone who believes that Jesus is the Christ, is born of God. And everyone who loves God, who provides that birth, also loves him who has been born of God.
5:1. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Указанная выше (гл. IV) Апостолом неразрывная связь любви к Богу и к ближнему здесь раскрывается и уясняется со стороны причины: Бог и верующие, которых Апостол именует рожденными от Бога, столь тесно и нравственно связаны между собою, что любовь к Богу, возродившему людей, должна влечь за собою и любовь к возрожденным Им людям. "Если мы родились от Него, то, без сомнения, должны оказывать должное и Родителю, т. е., любить и Родившего. Если же все мы, уверовавшие, родились от Него, то мы должны любить и друг друга и как братья, и как рожденные от Него" (Феофил). Далее (ст. 2-3) Апостол оттеняет ту мысль, что любовь непременно должна быть деятельною (ср. II:3; III:18), и свидетельством действительности любви служит соблюдение заповедей Божьих, о которых Апостол здесь замечает, что они не тяжки, как и Сам Господь назвал иго Своих заповедей благим, и бремя их легким (Мф 11:30), - в смысле, конечно, содействующей благодати по вере в искупительную силу крови Христовой (ср. 1Ин. 1:7; II:1, 2). "Заповеди Его не тяжки. Ибо что тяжелого в деле любви брата. Что, например, тяжелого в том, чтобы посетить узника в темнице, ибо повелевается не выпустить из темницы, что было бы трудно, а только посетить. И больного повелевается не освободить от болезни, а только посетить" (Феофил.).

Быть может, говоря об отсутствии в заповедях Божиих тягостности по сравнению с благодатными средствами, данными людям в христианстве, Апостол имел в виду лжеучителей, оправдывавших свою нравственную распущенность ссылкою на трудность и мнимую невозможность исполнения заповедей Божиих.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Love and Faith.A. D. 80.
1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

I. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suitable to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: Whosoever believeth that Jesus is the Christ is born of God, v. 1. Here the Christian brother is, 1. Described by his faith; he that believeth that Jesus is the Christ--that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1. This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth him also that is begotten of him, v. 1. It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love the Son of the Father, as he is most emphatically styled, 2 John 3, the only (necessarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace.

II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v. 2. Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the truth of our love to God--it appears in our holy obedience: When we love God, and keep his commandments, v. 2. Then we truly, and in gospel account, love God, when we keep his commandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit inclined thereto and delighting herein; and so his commandments are not grievous, v. 3. Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, "O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart (Ps. cxix. 32), when thou shalt enlarge it either with love or with thy Spirit, the spring of love." 3. What is and ought to be the result and effect of regeneration--an intellectual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh the world, v. 4. He that is born of God is born for God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, And this is the victory that overcometh the world, even our faith, v. 4. Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for, (1.) In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world. (3.) Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon,

III. The apostle concludes that it is the real Christian that is the true conqueror of the world: Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God? v. 5. It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For, 1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, ch. ii. 16. 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. Who gave himself for our sins, that he might deliver us from this present evil world, Gal. i. 4. 3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. Be of good cheer, I have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. vi. 14. 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, 1 Pet. i. 3. 7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2. 8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John xiv. 3. 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2. So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world?
Adam Clarke: Commentary on the Bible - 1831
5:1: Whosoever believeth, etc. - 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.
Albert Barnes: Notes on the Bible - 1834
5:1: Whosoever believeth that Jesus is the Christ - Is the Messiah; the anointed of God. On the meaning of the word Christ, see the notes at Mat 1:1. Of course, it is meant here that the proposition, that "Jesus is the Christ," should be believed or received in the true and proper sense, in order to furnish evidence that anyone is born of God. Compare the notes at Jo1 4:3. It cannot be supposed that a mere intellectual acknowledgment of the proposition that Jesus is the Messiah is all that is meant, for that is not the proper meaning of the word believe in the Scriptures. That word, in its just sense, implies that the truth which is believed should make its fair and legitimate impression on the mind, or that we should feel and act as if it were true. See the notes at Mar 16:16. If, in the proper sense of the phrase, a man does believe that Jesus "is the Christ," receiving him as he is Rev_ealed as the Anointed of God, and a Saviour, it is undoubtedly true that that constitutes him a Christian, for that is what is required of a man in order that he may be saved. See the notes at Act 8:37.
Is born of God - Or rather, "is begotten of God." See the notes at Joh 3:3
And everyone that loveth him that begat - That loves that God who has thus begotten those whom he has received as his children, and to whom he sustains the endearing relation of Father.
Loveth him also that is begotten of him - That is, he will love all the true children of God; all Christians. See the notes at Jo1 4:20. The general idea is, that as all Christians are the children of the same Father; as they constitute one family; as they all bear the same image; as they share his favor alike; as they are under the same obligation of gratitude to him, and are bound to promote the same common cause, and are to dwell together in the same home foRev_er, they should therefore love one another. As all the children in a family love their common father, so it should be in the great family of which God is the Head.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: believeth: Jo1 2:22, Jo1 2:23, Jo1 4:2, Jo1 4:14, Jo1 4:15; Mat 16:16; Joh 1:12, Joh 1:13, Joh 6:69; Act 8:37; Rom 10:9, Rom 10:10
is born: Jo1 5:4, Jo1 2:29, Jo1 3:9, Jo1 4:7
and every: Jo1 2:10, Jo1 3:14, Jo1 3:17, Jo1 4:20; Joh 15:23; Jam 1:18; Pe1 1:3, Pe1 1:22, Pe1 1:23
John Gill
Whosoever believeth that Jesus is the Christ,.... Or the Messiah that was prophesied of old, was long promised to the Jews, and whom they expected; there was a person spoken of in the writings of the Old Testament under this character, Ps 2:2; and the Jews looked for him; and Jesus of Nazareth is he, as appears by all the characteristics of the Messiah in prophecy being found upon him: this the Jews deny, but is the grand article of faith embraced by the apostles and followers of Jesus, and is of very great importance; he that denies it is a liar, and he that does not believe it shall die in his sins: the word signifies "anointed", and includes all the offices of the Son of God, to which he was anointed, as prophet, priest, and King; so that to believe him to be the Christ, is to believe him to be that prophet Moses said should come, and who has declared the whole mind and will of his Father; and that he is that priest that should arise after the order of Melchizedek, and make atonement for sin, and intercession for transgressors; and that he is that King whom God has set over his holy hill of Zion, whose laws are to be obeyed, and his commands observed: but to believe that Jesus is the Christ, or the Messiah, is not barely to give an assent to this truth, or to acknowledge it; so the devils themselves have done, Lk 4:41; and whole nations of men, multitudes of which were never born of God; it is not a mere profession of it before men, or an idle, inoperative faith, which is destitute of love to Christ, and obedience to him; but whereas his work and business, as the Christ of God, was to bring in an everlasting righteousness, to procure the remission of sin, and to make peace and reconciliation for it, and to obtain eternal salvation; true faith in him as the Messiah is a believing with the heart unto righteousness, or a looking to, and trusting in the righteousness of Christ for justification; and a dealing with his blood for pardon and cleansing, under a sense of guilt and filth; and a laying hold on his atoning sacrifice for the expiation of sin, and peace with God; and a reception of him as the only Saviour and Redeemer, or a dependence on him for life and salvation; and which faith shows itself in love to him, and in a professed subjection to his Gospel, and cheerful submission to his ordinances: and every such person
is born of God; is a partaker of the divine nature; has Christ formed, and every grace of the Spirit implanted in him, among which faith in Christ is a considerable one; and such an one in consequence is openly a child and heir of God, wherefore, to be born of God is an instance of great grace, and an high honour and privilege, and of the greatest moment and importance. Regeneration is not owing to the power and will of man, but to the abundant mercy and good will of God, and is an instance of his rich mercy, great love, and free favour, and commands love again:
and everyone that loveth him that begat; that is, God the Father, who has begotten them again to a lively hope, according to his abundant mercy and sovereign will; and as he is their Father that has begotten them, they cannot but love him: and such an one
loveth him also that is begotten of him; not only Jesus Christ, who by nature is the only begotten of the Father; for those who know God to be their Father by adoption and regeneration, will love Christ, who is the Son of God by nature; see Jn 8:42; but also every regenerate person, all that are born of God; since they are the children of the same Father with them, belong to the same household and family, and bear the image and likeness of their heavenly Father on them.
5:25:2: Այսուիկ ճանաչեմք՝ եթէ սիրեմք զՈրդին Աստուծոյ, յորժամ զԱստուած սիրեսցուք՝ եւ զպատուիրանս նորա արասցուք[3204]։ [3204] Ոմանք. Եթէ սիրիցեմք. կամ՝ սիրեցաք. զՈրդին Աստուծոյ։
2 Սրանո՛վ ենք ճանաչում, թէ սիրում ենք Աստծու Որդուն[17], երբ սիրենք Աստծուն եւ կատարենք նրա պատուիրանները.[17] Յունարէնն ունի՝ Աստծու որդիներին:
2 Ասով կը ճանչնանք թէ Աստուծոյ որդիները կը սիրենք, երբ Աստուած սիրենք ու անոր պատուիրանքները պահենք։
Այսուիկ ճանաչեմք եթէ սիրեմք [23]զՈրդին Աստուծոյ, յորժամ զԱստուած սիրեսցուք եւ զպատուիրանս նորա արասցուք:

5:2: Այսուիկ ճանաչեմք՝ եթէ սիրեմք զՈրդին Աստուծոյ, յորժամ զԱստուած սիրեսցուք՝ եւ զպատուիրանս նորա արասցուք[3204]։
[3204] Ոմանք. Եթէ սիրիցեմք. կամ՝ սիրեցաք. զՈրդին Աստուծոյ։
2 Սրանո՛վ ենք ճանաչում, թէ սիրում ենք Աստծու Որդուն[17], երբ սիրենք Աստծուն եւ կատարենք նրա պատուիրանները.
[17] Յունարէնն ունի՝ Աստծու որդիներին:
2 Ասով կը ճանչնանք թէ Աստուծոյ որդիները կը սիրենք, երբ Աստուած սիրենք ու անոր պատուիրանքները պահենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Что мы любим детей Божиих, узнаём из того, когда любим Бога и соблюдаем заповеди Его.
5:2  ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν.
5:2. ἐν (In) τούτῳ (unto-the-one-this) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) ἀγαπῶμεν (we-excess-off-unto) τὰ (to-the-ones) τέκνα (to-producees) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὅταν (which-also-ever) τὸν (to-the-one) θεὸν (to-a-Deity) ἀγαπῶμεν (we-might-excess-off-unto) καὶ (and) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it) ποιῶμεν: (we-might-do-unto)
5:2. in hoc cognoscimus quoniam diligimus natos Dei cum Deum diligamus et mandata eius faciamusIn this we know that we love the children of God: when we love God and keep his commandments.
2. Hereby we know that we love the children of God, when we love God, and do his commandments.
5:2. In this way, we know that we love those born of God: when we love God and do his commandments.
5:2. By this we know that we love the children of God, when we love God, and keep his commandments.
By this we know that we love the children of God, when we love God, and keep his commandments:

2: Что мы любим детей Божиих, узнаём из того, когда любим Бога и соблюдаем заповеди Его.
5:2  ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν.
5:2. in hoc cognoscimus quoniam diligimus natos Dei cum Deum diligamus et mandata eius faciamus
In this we know that we love the children of God: when we love God and keep his commandments.
5:2. In this way, we know that we love those born of God: when we love God and do his commandments.
5:2. By this we know that we love the children of God, when we love God, and keep his commandments.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
5:2: By this we know that we love the children of God ... - This is repeating the same truth in another form. "As it is universally true that if we love Him who has begotten us, we shall also love His children, or our Christian brethren, so it is true also that if we love His children it will follow that we love Him." In other places, the apostle says that we may know that we love God if we love those who bear His image, Jo1 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to His children. Of the fact that we may have evidence that we love God, apart from that which we derive from our love to His children, there can be no doubt. We may be conscious of it; we may find pleasure in meditating on His perfections; we may feel sure that we are moved to obey Him by true attachment to Him, as a child may in reference to a father. But, it may be asked, how can it be inferred from this that we truly love His children? Is it not easier to ascertain this of itself than it is to determine whether we love God? Compare Jo1 4:20. To this it may be answered, that we may love Christians from many motives: we may love them as personal friends; we may love them because they belong to our church, or sect, or party; we may love them because they are naturally amiable: but the apostle says here, that when we are conscious that an attachment does exist toward Christians, we may ascertain that it is genuine, or that it does not proceed from any improper motive, by the fact that we love God. We shall then love Him as His children, whatever other grounds of affection there may be toward them.
And keep his commandments - See the notes at Joh 14:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Jo1 3:22-24, Jo1 4:21; Joh 13:34, Joh 13:35, Joh 15:17
Geneva 1599
(2) By this we know that we love the children of God, when we love God, and keep his (c) commandments.
(2) The love of our neighbour depends on the love with which we love God, that this last must go before the first: of which it follows, that that is not to be called love, when men agree together to do evil, neither that, when as in loving our neighbours, we do not respect God's commandments.
(c) There is no love where there is no true doctrine.
John Gill
By this we know that we are the children God,.... The Ethiopic version reads, "by this know that we love God"; which, in connection with what follows, makes a tautology, and is a proving "idem per idem": whereas the apostle's view is to show when love to the saints is right; and that is,
when we love God, and keep his commandments: love to the brethren may arise from such a cause, as may show that it is not brotherly love, or of a spiritual kind; it may arise from natural relation, or civil friendship, or from a benefit or favour received from them, and from some natural external excellency seen in them; and a man may do acts of love and kindness to the brethren, from what may be called good nature in himself, or with sinister views; but true love to the brethren springs from love to God: such who love the saints aright, and by which they may know they do so, they love them because they themselves love God, and in obedience to his command; they love them because they belong to God, and are the objects of his love; because his grace is wrought in them, and his image stamped upon them.
John Wesley
Hereby we know - This is a plain proof. That we love the children of God - As his children.
Robert Jamieson, A. R. Fausset and David Brown
By--Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.
we know--John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on 1Jn 4:20); love to God is so, according to the order of grace (1Jn 5:2). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [ESTIUS]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [CALVIN].
5:35:3: Քանզի ա՛յս է սէրն Աստուծոյ, եթէ զպատուիրա՛նս նորա պահեսցուք. եւ պատուիրանքն նորա չե՛ն ինչ ծանունք[3205]։ [3205] Ոմանք. Զի այս է սէրն Աստուծոյ. եւ պատուիրանք նորա։
3 քանզի ա՛յս է Աստծու հանդէպ մեր սէրը. որ պահենք նրա պատուիրանները:
3 Վասն զի ասիկա է Աստուծոյ սէրը, որ անոր պատուիրանքները պահենք եւ անոր պատուիրանքները ծանր բան չեն։
Քանզի այս է սէրն Աստուծոյ, եթէ զպատուիրանս նորա պահեսցուք. եւ պատուիրանք նորա չեն ինչ ծանունք:

5:3: Քանզի ա՛յս է սէրն Աստուծոյ, եթէ զպատուիրա՛նս նորա պահեսցուք. եւ պատուիրանքն նորա չե՛ն ինչ ծանունք[3205]։
[3205] Ոմանք. Զի այս է սէրն Աստուծոյ. եւ պատուիրանք նորա։
3 քանզի ա՛յս է Աստծու հանդէպ մեր սէրը. որ պահենք նրա պատուիրանները:
3 Վասն զի ասիկա է Աստուծոյ սէրը, որ անոր պատուիրանքները պահենք եւ անոր պատուիրանքները ծանր բան չեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Ибо это есть любовь к Богу, чтобы мы соблюдали заповеди Его; и заповеди Его нетяжки.
5:3  αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν· καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν,
5:3. αὕτη (the-one-this) γάρ (therefore) ἐστιν (it-be) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἵνα (so) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it) τηρῶμεν, (we-might-keep-unto,"καὶ (and) αἱ (the-ones) ἐντολαὶ (finishings-in) αὐτοῦ (of-it) βαρεῖαι ( weighted ) οὐκ (not) εἰσίν, (they-be,"
5:3. haec est enim caritas Dei ut mandata eius custodiamus et mandata eius gravia non suntFor this is the charity of God: That we keep his commandments. And his commandments are not heavy.
3. For this is the love of God, that we keep his commandments: and his commandments are not grievous.
5:3. For this is the love of God: that we keep his commandments. And his commandments are not heavy.
5:3. 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, that we keep his commandments: and his commandments are not grievous:

3: Ибо это есть любовь к Богу, чтобы мы соблюдали заповеди Его; и заповеди Его нетяжки.
5:3  αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν· καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν,
5:3. haec est enim caritas Dei ut mandata eius custodiamus et mandata eius gravia non sunt
For this is the charity of God: That we keep his commandments. And his commandments are not heavy.
5:3. For this is the love of God: that we keep his commandments. And his commandments are not heavy.
5:3. For this is the love of God, that we keep his commandments: and his commandments are not grievous.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 neighbor 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."
Albert Barnes: Notes on the Bible - 1834
5:3: For this is the love of God, that we keep his commandments - This constitutes true love; this furnishes the evidence of it.
And his commandments are not grievous - Greek, "heavy" - βαρεῖαι bareiai; that is, difficult to be borne as a burden. See Mat 11:30. The meaning is, that his laws are not unreasonable; the duties which he requires are not beyond our ability; his government is not oppressive. It is easy to obey God when the heart is right; and those who endeavor in sincerity to keep his commandments do not complain that they are hard. All complaints of this kind come from those who are not disposed to keep his commandments. Indeed, they object that his laws are unreasonable; that they impose improper restraints; that they are not easily complied with; and that the divine government is one of severity and injustice. But no such complaints come from true Christians. They find his service easier than the service of sin, and the laws of God more mild and easy to be complied with than were those of fashion and honor, which they once endeavored to obey. The service of God is freedom; the service of the world is bondage. No man ever yet heard a true Christian say that the laws of God, requiring him to lead a holy life, were stern and "grievous." But who has not felt this in regard to the inexorable laws of sin? What votary of the world would not say this if he spoke his real sentiments? Compare the notes at Joh 8:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: this: Exo 20:6; Deu 5:10, Deu 7:9, Deu 10:12, Deu 10:13; Dan 9:4; Mat 12:47-50; Joh 14:15; Joh 14:21-24, Joh 15:10, Joh 15:14; Jo2 1:6
and: Psa 19:7-11, Psa 119:45, Psa 119:47, Psa 119:48, Psa 119:103, Psa 119:104, Psa 119:127, Psa 119:128, Psa 119:140; Pro 3:17; Mic 6:8; Mat 11:28-30; Rom 7:12, Rom 7:22; Heb 8:10
Geneva 1599
(3) For this is the love of God, that we keep his commandments: (4) and his commandments are not (d) grievous.
(3) The reason: to love God, is to keep his commandments, which being so, and seeing that both the loves are commanded by the same lawmaker, (as he taught before) it follows also, that we do not love our neighbours, when we break God's commandments. (4) Because experience teaches us that there is no ability in our flesh, neither will to perform God's commandments, therefore lest the apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounces that the commandments of God are not in any way grievous or burdensome, that we can be oppressed with the burden of them.
(d) To those who are regenerate, that is to say, born again, who are led by the Spirit of God, and are through grace delivered from the curse of the law.
John Gill
For this is the love of God, that we keep his commandments,.... Keeping of the commandments of God is an evidence of love to God; this shows that love is not in word and tongue, in profession only, but in deed and in truth; and that such persons have a sense of the love of God upon their souls, under the influence of which they act; and such shall have, and may expect to have, greater manifestations of the love of God unto them:
and his commandments are not grievous; heavy, burdensome, and disagreeable; by which are meant, not so much the precepts of the moral law, which through the weakness of the flesh are hard to be kept, and cannot be perfectly fulfilled; though believers indeed, being freed from the rigorous exaction, curse, and condemnation of the law, delight in it after the inward man, and serve it cheerfully with their spirit; and still less the commands of the ceremonial law, which were now abolished, and were grievous to be borne; but rather those of faith in Christ, and love to the saints, 1Jn 3:23; or it may be the ordinances of the Gospel, baptism, and the Lord's supper, with others, which though disagreeable to unregenerate persons, who do not care to be under the yoke of Christ, however easy and light it is, yet are not heavy and burdensome to regenerate ones; and especially when they have the love of God shed abroad in them, the presence of God with them, communion with Jesus Christ, and a supply of grace and strength from him; then are these ways ways of pleasantness, and paths of peace, and the tabernacles of the Lord are amiable and lovely.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
this is--the love of God consists in this.
not grievous--as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world" (1Jn 5:4): in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life.
5:45:4: Զի ամենայն որ յԱստուծոյ ծնեալ է, յաղթէ՛ աշխարհի։ Եւ ա՛յս է յաղթութիւնն՝ որ յաղթէ աշխարհի, հաւա՛տքն մեր[3206]։ [3206] Ոմանք. Որ յԱստուծոյ է ծնեալ։
4 Եւ նրա պատուիրանները ծանր չեն, քանի որ ամէն ոք, որ Աստծուց է ծնուած, յաղթում է աշխարհին: Եւ ա՛յս է այն յաղթութիւնը, որ յաղթում է աշխարհին՝ մեր հաւատը:
4 Վասն զի ան որ Աստուծմէ ծնած է՝ աշխարհին կը յաղթէ։ Մեր հաւատքն է, որ աշխարհին կը յաղթէ։
Զի ամենայն որ յԱստուծոյ ծնեալ է` յաղթէ աշխարհի. եւ այս է յաղթութիւնն որ յաղթէ աշխարհի, հաւատքն մեր:

5:4: Զի ամենայն որ յԱստուծոյ ծնեալ է, յաղթէ՛ աշխարհի։ Եւ ա՛յս է յաղթութիւնն՝ որ յաղթէ աշխարհի, հաւա՛տքն մեր[3206]։
[3206] Ոմանք. Որ յԱստուծոյ է ծնեալ։
4 Եւ նրա պատուիրանները ծանր չեն, քանի որ ամէն ոք, որ Աստծուց է ծնուած, յաղթում է աշխարհին: Եւ ա՛յս է այն յաղթութիւնը, որ յաղթում է աշխարհին՝ մեր հաւատը:
4 Վասն զի ան որ Աստուծմէ ծնած է՝ աշխարհին կը յաղթէ։ Մեր հաւատքն է, որ աշխարհին կը յաղթէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Ибо всякий, рожденный от Бога, побеждает мир; и сия есть победа, победившая мир, вера наша.
5:4  ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον· καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν.
5:4. ὅτι (to-which-a-one) πᾶν (all) τὸ (the-one) γεγεννημένον (having-had-come-to-be-generated-unto) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) νικᾷ (it-conquereth-unto) τὸν (to-the-one) κόσμον. (to-a-configuration) καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) νίκη (a-conquering,"ἡ (the-one) νικήσασα (having-conquered-unto) τὸν (to-the-one) κόσμον, (to-a-configuration,"ἡ (the-one) πίστις (a-trust) ἡμῶν: (of-us)
5:4. quoniam omne quod natum est ex Deo vincit mundum et haec est victoria quae vincit mundum fides nostraFor whatsoever is born of God overcometh the world. And this is the victory which overcameth the world: Our faith.
4. For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, our faith.
5:4. For all that is born of God overcomes the world. And this is the victory that overcomes the world: our faith.
5:4. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith.
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith:

4: Ибо всякий, рожденный от Бога, побеждает мир; и сия есть победа, победившая мир, вера наша.
5:4  ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον· καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν.
5:4. quoniam omne quod natum est ex Deo vincit mundum et haec est victoria quae vincit mundum fides nostra
For whatsoever is born of God overcometh the world. And this is the victory which overcameth the world: Our faith.
5:4. For all that is born of God overcomes the world. And this is the victory that overcomes the world: our faith.
5:4. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Исполнение заповедей Божиих человеком встречает для себя препятствия в виде противодействия боговраждебных начал - мира, плоти и диавола (см. II:15-16). Но христианин силою благодати, подаваемой через веру в Бога и Господа Иисуса Христа, твердо противодействует соблазнам и искушениям, идущим от мира, и, наконец, побеждает весь боговраждебный мир. Апостол "объясняет, в чем состоит победа и через что она совершается; тем и другим называет веру, т. е. веру в Бога, которая, родившись от Бога, победила и прогнала всякое неверие, и ни иудей, ни еллин, ни еретик, не силен против нее. А как вера побеждает не одна, сама по себе, а вместе с имеющим ее, то прибавляет: и кто побеждает мир, как не тот, кто верует, что Иисус есть Сын Божий" (блаж. Феофил.). Победа над миром, совершенная Иисусом Христом (Ин 16:33), является вечным источником, из которого христиане, по вере во Христа, почерпают благодатные силы для своей личной победы над миром.
Adam Clarke: Commentary on the Bible - 1831
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 עולם הזה 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.
Albert Barnes: Notes on the Bible - 1834
5:4: For whatsoever is born of God overcometh the world - The world, in its maxims, and precepts, and customs, does not rule him, but he is a freeman. The idea is, that there is a conflict between religion and the world, and that in the heart of every true Christian religion secures the victory, or triumphs. In Joh 16:33, the Saviour says, "Be of good cheer; I have overcome the world." See the notes at that verse. He obtained a complete triumph over him "who rules the darkness of the world," and laid the foundation for a victory by his people over all vice, error, and sin. John makes this affirmation of all who are born of God. "Whatsoever," or, as the Greek is, "Everything which is begotten of God," (πᾶν τὸ γεγενημένον pan to gegenē menon;) meaning to affirm, undoubtedly, that "in every instance" where one is truly regenerated, there is this victory over the world. See the Jam 4:4 note; Jo1 2:15-16 note. It is one of the settled maxims of religion, that every man who is a true Christian gains a victory over the world; and consequently a maxim as settled, that where the spirit of the world reigns supremely in the heart, there is no true religion. But, if this be a true principle, how many professed Christians are there who are strangers to all claims of piety - for how many are there who are wholly governed by the spirit of this world!
And this is the victory - This is the source or means of the victory which is thus achieved.
Even our faith - Faith in the Lord Jesus Christ, Jo1 5:5. He overcame the world, Joh 16:33, and it is by that faith which makes us one with him, and that imbues us with his Spirit, that we are able to do it also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: whatsoever: Jo1 5:1, Jo1 3:9
overcometh: Jo1 5:5, Jo1 2:13-17, Jo1 4:4; Joh 16:33; Rom 8:35-37; Co1 15:57; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26; Rev 3:5, Rev 3:12, Rev 3:21, Rev 12:11, Rev 15:2
Geneva 1599
(5) For whatsoever is born of God overcometh the world: (6) and this is the victory that (e) overcometh the world, [even] our (f) faith.
(5) A reason: Because by regeneration we have received strength to overcome the world, that is to say, whatever strives against the commandments of God. (6) He declares what that strength is, that is, faith.
(e) He uses the time that is past, to give us to understand, that although we are in the battle, yet undoubtedly we shall be conquerors, and are most certain of the victory.
(f) Which is the instrumental cause, and as a means and hand by which we lay hold on him, who indeed performs this, that is, has and does overcome the world, even Christ Jesus.
John Gill
For whatsoever is born of God,.... Which may be understood either of persons born; of God; or of the new creature, or principle of grace wrought in them, particularly faith hereafter mentioned, which is an heaven born grace, the gift of God, and the operation of his Spirit: this
overcometh the world; the god of the world, Satan; the lusts which are in the world; false prophets gone forth into the world; and the wicked men of the world, who by temptations, snares, evil doctrines, threatenings, promises, and ill examples, would avert regenerate ones from observing the commands of God; but such are more than conquerors over all these, through Christ that has loved them:
and this is the victory that overcometh the world, even our faith. The Arabic and Ethiopic versions read, "your faith"; great things, heroic actions, and wonderful victories, are ascribed to faith; see Heb 11:33; which must not be understood of the grace itself, as separately considered, but of Christ the object of it, as supported, strengthened, assisted, and animated by him: and then it does wonders, when it is enabled to hold Christ, its shield, in its hand, against every enemy that opposes.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
For--(See on 1Jn 5:3). The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous."
whatsoever--Greek, "all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body Jn 3:6; Jn 6:37, Jn 6:39, "where BENGEL remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan."
overcometh--habitually.
the world--all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world (Jn 12:31; Jn 14:30; Jn 16:11).
this is the victory that overcometh--Greek aorist, ". . . that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained (1Jn 2:13; 1Jn 4:4).
5:55:5: Եւ ո՛ իցէ որ յաղթիցէ աշխարհի. եթէ ոչ՝ որ հաւատայցէ եթէ Յիսո՛ւս է Որդի՛ Աստուծոյ[3207]։ [3207] Ոմանք. Եւ ո՛վ է, որ յաղթէ աշխար՛՛... հաւատասցէ՝ թէ Յիսուս Քրիստոս է Որդի։
5 Եւ ո՞վ է, որ յաղթում է աշխարհին, եթէ ոչ նա, ով հաւատում է, որ Յիսուսն է Աստծու Որդին:
5 Ո՞վ է որ աշխարհի կը յաղթէ, եթէ ոչ անիկա՝ որ կը հաւատայ թէ Յիսուս Աստուծոյ Որդին է։
Եւ ո՞ իցէ որ յաղթիցէ աշխարհի, եթէ ոչ` որ հաւատայցէ եթէ Յիսուս է Որդի Աստուծոյ:

5:5: Եւ ո՛ իցէ որ յաղթիցէ աշխարհի. եթէ ոչ՝ որ հաւատայցէ եթէ Յիսո՛ւս է Որդի՛ Աստուծոյ[3207]։
[3207] Ոմանք. Եւ ո՛վ է, որ յաղթէ աշխար՛՛... հաւատասցէ՝ թէ Յիսուս Քրիստոս է Որդի։
5 Եւ ո՞վ է, որ յաղթում է աշխարհին, եթէ ոչ նա, ով հաւատում է, որ Յիսուսն է Աստծու Որդին:
5 Ո՞վ է որ աշխարհի կը յաղթէ, եթէ ոչ անիկա՝ որ կը հաւատայ թէ Յիսուս Աստուծոյ Որդին է։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Кто побеждает мир, как не тот, кто верует, что Иисус есть Сын Божий?
5:5  τίς [δέ] ἐστιν ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ;
5:5. τίς (what-one) ἐστιν (it-be) [δὲ] "[moreover]"ὁ (the-one) νικῶν (conquering-unto) τὸν (to-the-one) κόσμον (to-a-configuration) εἰ (if) μὴ (lest) ὁ (the-one) πιστεύων (trusting-of) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἐστὶν (it-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
5:5. quis est qui vincit mundum nisi qui credit quoniam Iesus est Filius DeiWho is he that overcometh the world, but he that believeth that Jesus is the Son of God?
5. And who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
5:5. Who is it that overcomes the world? Only he who believes that Jesus is the Son of God!
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, but he that believeth that Jesus is the Son of God:

5: Кто побеждает мир, как не тот, кто верует, что Иисус есть Сын Божий?
5:5  τίς [δέ] ἐστιν ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ;
5:5. quis est qui vincit mundum nisi qui credit quoniam Iesus est Filius Dei
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
5:5. Who is it that overcomes the world? Only he who believes that Jesus is the Son of God!
5:5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
5:5: Who is he ... - Where is there one who can pretend to have obtained a victory over the world, except he who believes in the Saviour? All else are worldly, and are governed by worldly aims and principles. It is true that a man may gain a victory over one worldly passion; he may subdue some one evil propensity; he may abandon the "happy" circle, may break away from habits of profaneness, may leave the company of the unprincipled and polluted; but still, unless he has faith in the Son of God, the spirit of the world will reign supreme in his soul in some form. The appeal which John so confidently made in his time may be as confidently made now. we may ask, as he did, where is there one who shows that he has obtained a complete victory over the world, except the true Christian? Where is there one whose end and aim is not the present life? Where is there one who shows that all his purposes in regard to this world are made subordinate to the world to come?
There are those now, as there were then, who break away from one form of sin, and from one circle of sinful companions; there are those who change the ardent passions of youth for the soberness of middle or advanced life there are those who see the folly of profaneness, and of gaiety, and intemperance; there are those who are disappointed in some scheme of ambition, and who withdraw from political conflicts; there are those who are satiated with pageantry, and who, oppressed with the cares of state, as Diocletian and Charles V were, retire from public life; and there are those whose hearts are crushed and broken by losses, and by the death, or what is worse than death, by the ingratitude of their children, and who cease to cherish the fond hope that their family will be honored, and their name perpetuated in those whom they tenderly loved - but still there is no victory over the world. Their deep dejection, their sadness, their brokenness of spirit, their lamentations, and their want of cheerfulness, all show that the spirit of the world still reigns in their hearts.
If the calamities which have come upon them could be withdrawn; if the days of prosperity could be restored, they would show as much of the spirit of the world as ever they did, and would pursue its follies and its vanities as greedily as they had done before. Not many years or months elapse before the worldly mother who has followed one daughter to the grave, will introduce another into the frivolous world with all the brilliancy which fashion prescribes; not long will a worldly father mourn over the death of a son before, in the whirl of business and the exciting scenes of ambition, he will show that his heart is as much wedded to the world as it ever was. If such sorrows and disappointments conduct to the Saviour, as they sometimes do; if they lead the troubled mind to seek peace in his blood, and support in the hope of heaven, then a real victory is obtained over the world; and then, when the hand of affliction is withdrawn, it is seen that there has been a work of grace in the soul that has effectually changed all its feelings, and secured a triumph that shall be eternal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: but: Jo1 5:1, Jo1 4:15
Geneva 1599
(7) Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
(7) Moreover he declares two things, the one, what true faith is, that is, that which rests on Jesus Christ the Son of God alone: on which follows the other, that is, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.
John Gill
Who is he that overcometh the world,.... This question carries in it a strong affirmation, that no other person is the conqueror of the world:
but he that believeth that Jesus is the Son of God? and this points out what that faith is which obtains the victory over the world; and shows that it is not that trust and confidence which has a man's self, or any mere creature, thing, or person, for its object, but only Jesus Christ, and that as he is the Son of God; and which is not a mere assent to such a proposition, to which devils and unregenerate persons may assent, and do; but it is a seeing of the Son in the glory, fulness, and suitableness of his person, office, and grace; a going to him, being drawn by the Father; and a living upon him as the Son of God, and trusting in him for life, righteousness, and salvation: and this shows, that the victory over the world is not owing to faith itself, but to its object Christ, who has overcome it, and makes true believers in him more than conquerors over it.
John Wesley
Who is he that overcometh the world - That is superior to all worldly care, desire, fear? Every believer, and none else. 1Jn 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 1Jn 5:6 and 1Jn 5:8 by Tertullian, Cyprian, and an uninterrupted train of Fathers. And, indeed, what the sun is in the world, what the heart is in a man, what the needle is in the mariner's compass, this verse is in the epistle. By this 1Jn 5:6, and 1Jn 5:8-9 are indissolubly connected; as will be evident, beyond all contradiction, when they are accurately considered.
Robert Jamieson, A. R. Fausset and David Brown
Who--"Who" else "but he that believeth that Jesus is the Son of God:" "the Christ" (1Jn 5:1)? Confirming, by a triumphant question defying all contradiction, as an undeniable fact, 1Jn 5:4, that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world (1Jn 4:4). "Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [EPISCOPIUS in ALFORD].
5:65:6: Սա՛ է որ ե՛կն ջրով եւ հոգւով եւ արեամբ, Յիսուս Քրիստոս. ո՛չ ջրով միայն, այլ եւ արեա՛մբ եւ ջրով. եւ Հոգի՛ն է որ վկայէ, զի Հոգի՛ն իսկ է ճշմարտութիւն[3208]։ [3208] Ոմանք. Եւ արեամբ. Քրիստոս Յիսուս... իսկ է ճշմարտութիւնն։Ոսկան որպէս յայլ բազում տեղիս՝ նոյնպէս եւ աստ առեալ ՚ի Լատինականէն յաւել՝ եւ այլայլեաց զՀայկական բնաբանս՝ ըստ այսմ օրինակի. Որ վկայէ եթէ Քրիստոս է ճշմարտութիւնն։ 7 *Զի երեք ենք որք վկայեն յերկինս. Հայր. Բանն. եւ Հոգին Սուրբ. եւ երեքինս մի են։ 8 *Եւ երեք են որք վկայեն յերկրի. Հոգի. ջուր. եւ արիւն. եւ երեքինն մի են։ 9 *Եթէ զմարդկան։ Այլ իբր յութեւտասն գրչագիր օրինակաց մերոց ընդ հին եւ ընդ նոր, զոր ունիմք ՚ի ձեռին, թո՛ղ զերկուս եւս մեկնիչս Կաթուղիկէից. մին միայն ՚ի նորոց՝ գրեալ ՚ի թուականիս ՌՃԵ (1656). իբր տասն ամօք յառաջ քան զտպագրութիւնն Ոսկանայ, այսպէս դնէ զբնաբանս. Զի Հոգին իսկ է ճշմարտութիւն։ Սոքա երեքին են որ վկայեն յերկինս. Հայր եւ Բանն եւ Հոգին Սուրբ. եւ երեքեանս այս մի են։ Եւ երիս են որ վկայեն յերկրի. Հոգին, ջուրն եւ արիւն։ Եթէ զմարդկան ինչ։ Եւ թէպէտ գոյր եւ այլ հնագոյն օրինակ մի, որ ՚ի վերին երեսս յար եւ նման սմին ունէր զբանն. բայց յայտնապէս երեւէր քերեալ առաջինն՝ եւ մանրագոյն գրութեամբ յայլմէ գրչէ յետոյ յարմարեալ յայնմ միջոցին։ Իսկ մնացեալ գրչագիրք մեր առհասարակ, եթէ ՚ի բովանդակութեան Աստուածաշունչ մատենից, եւ եթէ արտաքոյ ՚ի Ճաշոց գիրս, համաձայն բազմաթիւ Հելլենական հնագոյն գրչագրաց՝ միապէս ունին զբնաբանս, ըստ որում եւ մեք հարկաւորեցաք դնել յառաջիկայդ։
6 Սա է, որ եկաւ ջրով, Հոգով[18] եւ արեամբ՝ Յիսուս Քրիստոսը. ոչ միայն ջրով, այլեւ արեամբ եւ ջրով:[18] Լաւագոյն յուն. բն. չունեն Հոգով բառը:
6 Ասիկա է, որ եկաւ ջուրով եւ արիւնով, այսինքն Յիսուս Քրիստոս. ո՛չ միայն ջուրով, հապա ջուրով եւ արիւնով եւ Հոգին է, որ կը վկայէ, վասն զի Հոգին ճշմարտութիւն է։
Սա է որ եկն ջրով [24]եւ հոգւով`` եւ արեամբ, Յիսուս Քրիստոս. ոչ ջրով միայն, այլ եւ արեամբ եւ ջրով:

5:6: Սա՛ է որ ե՛կն ջրով եւ հոգւով եւ արեամբ, Յիսուս Քրիստոս. ո՛չ ջրով միայն, այլ եւ արեա՛մբ եւ ջրով. եւ Հոգի՛ն է որ վկայէ, զի Հոգի՛ն իսկ է ճշմարտութիւն[3208]։
[3208] Ոմանք. Եւ արեամբ. Քրիստոս Յիսուս... իսկ է ճշմարտութիւնն։Ոսկան որպէս յայլ բազում տեղիս՝ նոյնպէս եւ աստ առեալ ՚ի Լատինականէն յաւել՝ եւ այլայլեաց զՀայկական բնաբանս՝ ըստ այսմ օրինակի. Որ վկայէ եթէ Քրիստոս է ճշմարտութիւնն։ 7 *Զի երեք ենք որք վկայեն յերկինս. Հայր. Բանն. եւ Հոգին Սուրբ. եւ երեքինս մի են։ 8 *Եւ երեք են որք վկայեն յերկրի. Հոգի. ջուր. եւ արիւն. եւ երեքինն մի են։ 9 *Եթէ զմարդկան։ Այլ իբր յութեւտասն գրչագիր օրինակաց մերոց ընդ հին եւ ընդ նոր, զոր ունիմք ՚ի ձեռին, թո՛ղ զերկուս եւս մեկնիչս Կաթուղիկէից. մին միայն ՚ի նորոց՝ գրեալ ՚ի թուականիս ՌՃԵ (1656). իբր տասն ամօք յառաջ քան զտպագրութիւնն Ոսկանայ, այսպէս դնէ զբնաբանս. Զի Հոգին իսկ է ճշմարտութիւն։ Սոքա երեքին են որ վկայեն յերկինս. Հայր եւ Բանն եւ Հոգին Սուրբ. եւ երեքեանս այս մի են։ Եւ երիս են որ վկայեն յերկրի. Հոգին, ջուրն եւ արիւն։ Եթէ զմարդկան ինչ։ Եւ թէպէտ գոյր եւ այլ հնագոյն օրինակ մի, որ ՚ի վերին երեսս յար եւ նման սմին ունէր զբանն. բայց յայտնապէս երեւէր քերեալ առաջինն՝ եւ մանրագոյն գրութեամբ յայլմէ գրչէ յետոյ յարմարեալ յայնմ միջոցին։ Իսկ մնացեալ գրչագիրք մեր առհասարակ, եթէ ՚ի բովանդակութեան Աստուածաշունչ մատենից, եւ եթէ արտաքոյ ՚ի Ճաշոց գիրս, համաձայն բազմաթիւ Հելլենական հնագոյն գրչագրաց՝ միապէս ունին զբնաբանս, ըստ որում եւ մեք հարկաւորեցաք դնել յառաջիկայդ։
6 Սա է, որ եկաւ ջրով, Հոգով[18] եւ արեամբ՝ Յիսուս Քրիստոսը. ոչ միայն ջրով, այլեւ արեամբ եւ ջրով:
[18] Լաւագոյն յուն. բն. չունեն Հոգով բառը:
6 Ասիկա է, որ եկաւ ջուրով եւ արիւնով, այսինքն Յիսուս Քրիստոս. ո՛չ միայն ջուրով, հապա ջուրով եւ արիւնով եւ Հոգին է, որ կը վկայէ, վասն զի Հոգին ճշմարտութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Сей есть Иисус Христос, пришедший водою и кровию и Духом, не водою только, но водою и кровию, и Дух свидетельствует о [Нем], потому что Дух есть истина.
5:6  οὖτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος, ἰησοῦς χριστός· οὐκ ἐν τῶ ὕδατι μόνον ἀλλ᾽ ἐν τῶ ὕδατι καὶ ἐν τῶ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια.
5:6. Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) ἐλθὼν (having-had-came) δι' (through) ὕδατος (of-a-water) καὶ (and) αἵματος, (of-a-blood,"Ἰησοῦς (an-Iesous) Χριστός: (Anointed) οὐκ (not) ἐν (in) τῷ (unto-the-one) ὕδατι (unto-a-water) μόνον (to-alone,"ἀλλ' (other) ἐν (in) τῷ (unto-the-one) ὕδατι (unto-a-water) καὶ (and) ἐν (in) τῷ (unto-the-one) αἵματι: (unto-a-blood) καὶ (and) τὸ (the-one) πνεῦμά (a-currenting-to) ἐστιν (it-be) τὸ (the-one) μαρτυροῦν, (witnessing-unto,"ὅτι (to-which-a-one) τὸ (the-one) πνεῦμά (a-currenting-to) ἐστιν (it-be) ἡ (the-one) ἀλήθεια. (an-un-secluding-of)
5:6. hic est qui venit per aquam et sanguinem Iesus Christus non in aqua solum sed in aqua et sanguine et Spiritus est qui testificatur quoniam Christus est veritasThis is he that came by water and blood, Jesus Christ: not by water only but by water and blood. And it is the Spirit which testifieth that Christ is the truth.
6. This is he that came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood.
5:6. This is the One who came by water and blood: Jesus Christ. Not by water only, but by water and blood. And the Spirit is the One who testifies that the Christ is the Truth.
5:6. 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 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:

6: Сей есть Иисус Христос, пришедший водою и кровию и Духом, не водою только, но водою и кровию, и Дух свидетельствует о [Нем], потому что Дух есть истина.
5:6  οὖτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος, ἰησοῦς χριστός· οὐκ ἐν τῶ ὕδατι μόνον ἀλλ᾽ ἐν τῶ ὕδατι καὶ ἐν τῶ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια.
5:6. hic est qui venit per aquam et sanguinem Iesus Christus non in aqua solum sed in aqua et sanguine et Spiritus est qui testificatur quoniam Christus est veritas
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 which testifieth that Christ is the truth.
5:6. This is the One who came by water and blood: Jesus Christ. Not by water only, but by water and blood. And the Spirit is the One who testifies that the Christ is the Truth.
5:6. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Вера в Божество Иисуса Христа (ст. 5) образует самую сущность и главное основание христианства, и именно против этой веры направляли все свои силы лжепророки и еретики апостольского века. Потому Апостол теперь указывает те твердые и незыблемые основания, на которых покоится та вера.

Возвращаясь к началу своего послания I:1-3, Апостол теперь подробно раскрывает и обосновывает свидетельство о Христе, вера в Которого победила мир. Свидетельствами того, что Иисус есть Христос Сын Божий, служат прежде всего вода крещения, кровь крестной смерти на Голгофе и дух, т. е., благодатные дарования Св. Духа: свидетельства эти подтверждает Дух Божий, Который есть истина (ст. 6). Но свидетельство Духа Божия находится в полном согласии со свидетельством - Бога Отца о Своем Сыне (Мф 3:17; 17:5: и др.) и Господа Иисуса Христа о Себе Самом (Ин 1:18; 3:11; 8:14; 10:36; Мф 26:64: и др.), потому что все три Лица Пресв. Троицы едино суть по существу (ст. 7). Этим высоким небесным Свидетелям соответствуют три земных свидетеля: дух, вода и кровь (ст. 8). "Сказав это, подтверждает слова сии доказательством от меньшего. Если мы принимаем свидетельство человеческое о чем-либо, не тем ли справедливее должны принять свидетельство большее, от Бога. Ибо это свидетельство о Сыне Божием, т. е. о Христе, не от Самого ли Бога?" (блаж. Феофил.).

Весьма важный в вероучительном, догматическом отношении стих 7-й не читается ни в одном из древних греческих кодексов Нового Завета: ни в таких авторитетных уникальных кодексах, каковы: Синайский, Александрийский, Ватиканский, ни в древнейших курсивных греческих манускриптах, ни в лекционариях. В творениях древних греческих отцов, в своей полемике против ариан, имевших постоянный повод говорить о троичности Лиц в Боге и Их единосущии, данный стих не цитируется. И блаженный Феофилакт в толковании своем послания Ап. Иоанна опускает ст. 7-ой. Нет этого стиха и в древнейших переводах Нового Завета - Пешито, арабских и др. ; только в некоторых, и то не древних, списках латинского перевода Вульгаты спорный стих читается. Уже под влиянием Вульгаты в двух греческих кодексах XVI в. этот стих имеется. В печатном издании Комплютенской Библии (1514-1520) рассматриваемые слова имеются. В новейших критических изданиях новозаветного теста - Грисбаха, Шольца, Тишендорфа, Вескотта Хорта, Триджельса и др. слова ст. 7-го опускаются. Напротив, принятые церковью Восточною и Западною тексты, оригинальный и переводные, имеют слова ст. 7-го, как подлинные апостольские слова. При этом церковном воззрении мы и должны остаться, хотя научные текстуально-критические данные не доказывают подлинности данного места с безусловною несомненностью (см. у проф. Н. И. Сагарды, с. 206-260).

Во всяком случае внесение слов ст. 7-го нисколько не затрудняет чтение и связь всего текста, и как с предыдущими, так и с последующими текста согласуется, равно вполне гармонирует с особенностями богословия Ап. Иоанна.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Witnesses in Heaven and on Earth.A. D. 80.
6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him.

I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v. 6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:--

1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb. ix. 22. The Saviour from sin therefore must come with blood.

2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. ix. 10. The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num. xix. 9. And likewise almost all things are, by the law, purged with blood, Heb. ix. 22. As those show us our double defilement, so they indicate the Saviour's two-fold purgation.

3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, John xix. 34, 35. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal. iii. 13, &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. 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, Eph. v. 25-27. He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also,

II. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, v. 6. It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, "He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," John xvi. 14. And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, v. 6. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, John xiv. 17. And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so v. 7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here,

1. We are stopped in our course by the contest there is about the genuineness of v. 7. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As,

(1.) If we admit v. 8, in the room of v. 7, it looks too like a tautology and repetition of what was included in v. 6, This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does.

(2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7. But it should for the same reason be so in all. Take we v. 6, This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself.

(3.) It is observed that there is a variety of reading even in the Greek text, as in v. 7. Some copies read hen eisi--are one; others (at least the Complutensian) eis to hen eisin--are to one, or agree in one; and in v. 8 (in that part that it is supposed should be admitted), instead of the common en te ge--in earth, the Complutensian reads epi tes ges--upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto.

(4.) The seventh verse is very agreeable to the style and the theology of our apostle; as, [1.] He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3. Then, [2.] The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.--Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in v. 7. It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,--that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,--that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt--and these three are one. Now these are the words, not of v. 8, but of v. 7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo hæreticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt--For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt--they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt--they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7, and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them, [3.] As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then,

(5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And,

(6.) It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does (v. 9), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation.

2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, v. 7.

(1.) Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where, [1.] The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Matt. iii. 17. Secondly, In confirming his character at the transfiguration, Matt. xvii. 5. Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, John x. 37, 38. Fourthly, In avouching at his death, Matt. xxvii. 54. Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world-of righteousness, because I go to my Father, and you see me no more, John xvi. 10, and Rom. i. 4. [2.] The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. John v. 17, My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, John i. 14. Thirdly, In raising him from the dead. John ii. 19, Destroy this temple, and in three days will I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:-- First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luke i. 35, &c. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luke iii. 22, &c. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Matt. xii. 28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5; ii. 2-4, &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years (1 Cor. xii. 7), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God.

(2.) To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, v. 8. [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, John iii. 6. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4, 7, 8. Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, John xv. 3. Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet. i. 22. And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21. [3.] The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37. Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, John xiv. 30, 31. Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, John xiv. 13-15. Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, John xviii. 36. Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2. He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb. xiii. 13. This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.

III. The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, v. 9. Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, 3. The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God.
Adam Clarke: Commentary on the Bible - 1831
5:6: 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; Co1 11:1, Co1 11:2. 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, Joh 15:26, Joh 15:27 : 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, Jo1 5:8.
Albert Barnes: Notes on the Bible - 1834
5:6: This is he - This Son of God referred to in the pRev_ious verse. The object of the apostle in this verse, in connection with Jo1 5:8, is to state the nature of the evidence that Jesus is the Son of God. He refers to three well-known things on which he probably had insisted much in his preaching - the water, and the blood, and the Spirit. These, he says, furnished evidence on the very point which he was illustrating, by showing that that Jesus on whom they believed was the Son of God. "This," says he, "is the same one, the very person, to whom the well-known and important testimony is borne; to him, and him alone, these undisputed things appertain, and not to any other who should claim to be the Messiah and they all agree on the same one point," Jo1 5:8.
That came - ὁ εἰδὼν ho eidō n. This does not mean that when he came into the world he was accompanied in some way by water and blood; but the idea is, that the water and the blood were clearly manifest during his appearing on earth, or that they were remarkable testimonials in some way to his character and work. An ambassador might be said to come with credentials; a warrior might be said to come with the spoils of victory; a prince might be said to "come" with the insignia of royalty; a prophet comes with signs and wonders; and the Lord Jesus might also be said to have come with power to raise the dead, and to heal disease, and to cast out devils; but John here fixes the attention on a fact so impressive and remarkable in his view as to be worthy of special remark, that he "came" by water and blood.
By water - There have been many opinions in regard to the meaning of this phrase. See Pool's Synopsis. Compare also Lucke, "in loc." A mere reference to some of these opinions may aid in ascertaining the true interpretation.
(1) Clement of Alexandria supposes that by "water" regeneration and faith were denoted, and by "blood" the public acknowledgment of that.
(2) some, and among them Wetstein, have held that the words are used to denote the fact that the Lord Jesus was truly a man, in contradistinction from the doctrine of the "Docetae;" and that the apostle means to say that he had all the properties of a human being - a spirit or soul, blood, and the watery humors of the body.
(3) Grotius supposes that by his coming "by water," there is reference to his pure life, as water is the emblem of purity; and he refers to Eze 36:25; Isa 1:16; Jer 4:14. As a sign of that purity, he says that John baptized him, Joh 1:28. A sufficient objection to this view is, that as in the corresponding word "blood" there is undoubted reference to blood literally, it cannot be supposed that the word "water" in the same connection would be used figuratively. Moreover, as Lucke (p. 287) has remarked, water, though a "symbol" of purity, is never used to denote "purity itself," and therefore cannot here refer to the pure life of Jesus.
(4) many expositors suppose that the reference is to the baptism of Jesus, and that by his "coming by water and blood," as by the latter there is undoubted reference to his death, so by the former there is reference to his baptism, or to his entrance on his public work. Of this opinion were Tertullian, OEcumenius, Theophylact, among the fathers, and Capellus, Heumann, Stroth, Lange, Ziegler, A. Clarke, Bengel, Rosenmuller, Macknight, and others, among the moderns. A leading argument for this opinion, as alleged, has been that it was then that the Spirit bare witness to him, Mat 3:16, and that this is what John here refers to when he says, "It is the Spirit that beareth witness," etc. To this view, Locke urges substantially the following objections:
(a) That if it refers to baptism, the phrase would much more appropriately express the fact that Jesus came baptizing others, if that were so, than that he was baptized himself. The phrase would be strictly applicable to John the Baptist, who came baptizing, and whose ministry was distinguished for that, Mat 3:1; and if Jesus had baptized in the same manner, or if this had been a prominent characteristic of his ministry, it would be applicable to him. Compare Joh 4:2. But if it means that he was baptized, and that he came in that way "by water," it was equally true of all the apostles who were baptized, and of all others, and there was nothing so remarkable in the fact that he was baptized as to justify the prominence given to the phrase in this place.
(b) If reference be had here, as is supposed in this view of the passage, to the witness that was borne to the Lord Jesus on the occasion of his baptism, then the reference should have been not to the "water" as the witness, but to the "voice that came from heaven," Mat 3:17, for it was that which was the witness in the case. Though this occurred at the time of the baptism, yet it was quite an independent thing, and was important enough to have been referred to. See Lucke, "Com. in loc." These objections, however, are not insuperable. Though Jesus did not come baptizing others himself Joh 4:2, and though the phrase would have expressed that if he had, yet, as Christian baptism began with him; as this was the first act in his entrance on public life; as it was by this that he was set apart to his work; and as he designed that this should be always the initiatory rite of his religion, there was no impropriety in saying that his "coming," or his advent in this world, was at the beginning characterized by water, and at the close by blood. Moreover, though the "witness" at his baptism was really borne by a voice from heaven, yet his baptism was the prominent thing; and if we take the baptism to denote all that in fact occurred when he was baptized, all the objections made by Lucke here vanish.
(5) some, by the "water" here, have understood the ordinance of baptism as it is appointed by the Saviour to be administered to his people, meaning that the ordinance was instituted by him. So Beza, Calvin, Piscator, Calovius, Wolf, Beausobre, Knapp, Lucke, and others understand it. According to this the meaning would be, that he appointed baptism by water as a symbol of the cleansing of the heart, and shed his blood to effect the ransom of man, and that thus it might be said that he "came by water and blood;" to wit, by these two things as effecting the salvation of people. But it seems improbable that the apostle should have grouped these things together in this way. For.
(a) the "blood" is that which he shed; which pertained to him personally; which he poured out for the redemption of man; and it is clear that, whatever is meant by the phrase "he came," his coming by "water" is to be understood in some sense similar to his coming by "blood;" and it seems incredible that the apostle should have joined a mere "ordinance" of religion in this way with the shedding of his blood, and placed them in this manner on an equality.
(b) It cannot be supposed that John meant to attach so much importance to baptism as would be implied by this. The shedding of his blood was essential to the redemption of people; can it be supposed that the apostle meant to teach that baptism by water is equally necessary?
(c) If this be understood of baptism, there is no natural connection between that and the "blood" referred to; nothing by which the one would suggest the other; no reason why they should be united. If he had said that he came by the appointment of two ordinances for the edification of the church, "baptism and the supper," however singular such a statement might be in some respects, yet there would be a connection, a reason why they should be suggested together. But why should baptism and the blood shed by the Saviour on the cross be grouped together as designating the principal things which characterized his coming into the world?
(6) there remains, then, but one other interpretation; to wit, that he refers to the "water and the blood" which flowed from the side of the Saviour when he was pierced by the spear of the Roman soldier. John had himself laid great stress on this occurrence, and on the fact that he had himself witnessed it, (see the notes at Joh 19:34-35); and as, in these Epistles, he is accustomed to allude to more full statements made in his Gospel, it would seem most natural to refer the phrase to that event as furnishing a clear and undoubted proof of the death of the Saviour. This would be the obvious interpretation, and would be entirely clear, if John did not immediately speak of the "water" and the "blood" as "separate" witnesses, each as bearing witness to an important point, "as" separate as the "Spirit" and the "water," or the "Spirit" and the "blood;" whereas, if he refers to the mingled water and blood flowing from his side, they both witness only the same fact, to wit, his death.
There was no "special" significancy in the water, no distinct testifying to anything different from the flowing of the blood; but together they bore witness to the "one" fact that he actually died. But here he seems to suppose that there is some special significancy in each. "Not by water only, but by water and blood." "There are three that bear witness, the Spirit, and the water, and the blood, and these three agree in one." These considerations seem to me to make it probable, on the whole, that the fourth opinion, above referred to, and that which has been commonly held in the Christian church is correct, and that by the "water" the "baptism" of the Saviour is intended; his baptism as an emblem of his own purity; as significant of the nature of his religion; as a rite which was to be observed in his church at all times. That furnished an important attestation to the fact that he was the Messiah (compare the notes at Mat 3:15), for it was by that that he entered on his public work, and it was then that a remarkable testimony was borne to his being the Son of God. He himself came thus by water as an emblem of purity; and the water used in his church in all ages in baptism, together with the "blood" and the "Spirit" bears public testimony to the pure nature of his religion.
It is possible that the mention of the "water" in his baptism suggested to John also the water which flowed from the side of the Saviour at his death, intermingled with blood; and that though the primary thought in his mind was the fact that Jesus was baptized, and that an important attestation was then given to his Messiahship, yet he "may" have instantly adverted to the fact that "water" performed so important a part, and was so important a symbol through all his work; water at his introduction to his work, as an ordinance in his church, as symbolical of the nature of his religion, and even at his death, as a public attestation, in connection with flowing blood, to the fact that he truly "died," in reality, and not, as the "Docetae" pretended, in appearance only, thus completing the work of the Messiah, and making an atonement for the sins of the world. Compare the notes at Joh 19:34-35.
And blood - Referring, doubtless, to the shedding of his blood on the cross. He "came" by that; that is, he was manifested by that to people, or that was one of the forms in which he appeared to people, or by which his coming into the world was characterized. The apostle means to say that the blood shed at his death furnished an important evidence or "witness" of what he was. In what way this was done, see the notes at Jo1 5:8.
Not by water only, but by water and blood - John the Baptist came "by water only;" that is, he came to baptize the people, and to prepare them for the coming of the Messiah. Jesus was distinguished from him in the fact that his ministry was characterized by the shedding of blood, or the shedding of his blood constituted one of the peculiarities of his work.
And it is the Spirit - Evidently the Holy Spirit.
That beareth witness - That is, he is the great witness in the matter, confirming all others. He bears witness to the soul that Jesus came "by water and blood," for that would not be received by us without his agency. In what way he does this, see the notes at Jo1 5:8.
Because the Spirit is truth - Is so eminently true that he may be called truth itself, as God is so eminently benevolent that he may be called love itself. See the notes at Jo1 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: is he: Joh 19:34, Joh 19:35
by water and: Isa 45:3, Isa 45:4; Eze 36:25; Joh 1:31-33, Joh 3:5, Joh 4:10, Joh 4:14, Joh 7:38, Joh 7:39; Act 8:36; Eph 5:25-27; Tit 3:5; Pe1 3:21
blood: Jo1 1:7, Jo1 4:10; Lev 17:11; Zac 9:11; Mat 26:28; Mar 14:24; Luk 22:20; Joh 6:55; Rom 3:25; Eph 1:7; Col 1:4; Heb 9:7, Heb 9:14, Heb 10:29, Heb 12:24, Heb 13:20; Pe1 1:2; Rev 1:5, Rev 5:9, Rev 7:14
the Spirit that: Jo1 5:7, Jo1 5:8; Joh 14:17, Joh 15:26; Ti1 3:16
is truth: Joh 14:6, Joh 16:13
Geneva 1599
(8) This is he that came by water and blood, [even] Jesus Christ; (9) not by water only, but by water and blood. And it is the (g) Spirit that beareth witness, because the Spirit is truth.
(8) He proves the excellency of Christ, in whom only all things are given us by six witnesses, three heavenly, and three earthly, who wholly and completely agree together. The heavenly witnesses are, the Father who sent the Son, the Word itself, which became flesh, and the Holy Spirit. The earthly witnesses are water, (that is our sanctification) blood, (that is, our justification) the Spirit, (that is, acknowledging of God the Father in Christ by faith) through the testimony of the Holy Spirit. (9) He warns us not to separate water from blood (that is sanctification from justification, or righteousness, begun from righteousness imputed) for we do not stand on sanctification, but so far as it is a witness of Christ's righteousness imputed to us: and although this imputation of Christ's righteousness is never separated from sanctification, yet it is the only matter of our salvation.
(g) Our spirit which is the third witness, testifies that the holy Sprit is truth, that is to say, that that is true which he tells us, that is, that we are the sons of God.
John Gill
This is he that came by water and blood, even Jesus Christ,.... By "water" is not meant the ablutions or washings of the ceremonial law; Christ came not by these, but to make an end of them; his blood, which cleanseth from all sin, being the antitype, and so the fulfilling end of them: nor the purity of his nature, life, and conversation; though he came into the world that holy thing which is called the Son of God; and was holy in his nature, and harmless in his life, and did no sin, and so was fit to be a sacrifice for the sins of others: nor does it intend the washing and cleansing of his people from their sins; this is what he came to do, and has done, and not what he came by: but the ordinance of water baptism is designed; and though Christ did not come baptizing with water, he having a greater baptism to administer, yet that he might be made manifest, John came baptizing in that way; and Christ, as the Son of God, came, or was made manifest by John as such, at the waters of Jordan, and at his baptism; there he was declared to be the Son of God by his Father's voice from heaven:
not by water only; he did not come by water only, as Moses did, who was drawn out of it, and therefore so called; or as John, who came administering water baptism externally only:
but by water and blood; by "blood" as well as water; by which is meant, not the blood of bulls and goats; Christ came to put an end unto, and lay aside the shedding of that blood; but his own blood is intended, and not reconciliation and atonement for the sins of his people, which was what he came to do, and has done, and not what he came by: but the sense is, that as at baptism, so at his sufferings and death, he was made manifest to be the Son of God; as he was to the centurion and others, that were with him, when they observed the earthquake, and the things that were done; and at his from the dead he was declared to be the Son of God with power: and this might be seen in the cleansing and atoning virtue of his blood, which is owing to his being the Son of God. There may be here an allusion to the water and blood which came out of his side, when pierced on the cross, which this Apostle John was an eyewitness of. Some copies add here, and in the former clause, "and by the Spirit"; as the Alexandrian copy, three of Beza's copies, and the Ethiopic version: but it seems unnecessary, since it follows,
and it is the Spirit that beareth witness; by which may be meant, either the Gospel, which is the Spirit that gives life, and is so called, because by it the Spirit of God, in his gifts and graces, is received, and which is a testimony of the person, as well as of the offices, and grace of Christ; or rather those miraculous works which Christ did by the Spirit, to which he often appeals, as witnesses of his divine sonship, and equality with the Father, as well as of his being the true Messiah; or else the Holy Spirit, who bore testimony to Christ, by his descent on him at his baptism, and upon his apostles at the day of Pentecost, and by attending, succeeding, and confirming the Gospel, which is the testimony of him; and he is elsewhere, as well as here, and in the context, spoken of as a witness of Christ, Acts 5:32;
because the Spirit is truth; he is the Spirit of truth, and truth itself; he is essentially truth; his testimony is most true, and firmly to be believed. The Vulgate Latin version reads, "because Christ is the truth".
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
This--the Person mentioned in 1Jn 5:5. This Jesus.
he that came by water and blood--"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare 1Jn 5:5, "believeth that Jesus is the Son of God," with Jn 1:33-34, "The Spirit . . . remaining on Him . . . I saw and bare record that this is the Son of God"; and 1Jn 5:8, below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him.
and blood--He came by "the blood of His cross" (so "by" is used, Heb 9:12 : "by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power."
Jesus Christ--not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship.
not by, &c.--Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God.
Tit is the Spirit, &c.--The Holy Spirit is an additional witness (compare 1Jn 5:7), besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done; and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper.
because the Spirit is truth--It is His essential truth which gives His witness such infallible authority.
5:7
7 Եւ Հոգին է, որ վկայում է, որովհետեւ հէնց Հոգին է ճշմարտութիւնը:
7 Վասն զի երեք են որ երկնքի մէջ կը վկայեն, Հայրը, Բանը ու Սուրբ Հոգին եւ այս երեքը մէկ են։
եւ Հոգին է որ վկայէ, զի Հոգին իսկ է ճշմարտութիւն:

7 Եւ Հոգին է, որ վկայում է, որովհետեւ հէնց Հոգին է ճշմարտութիւնը:
7 Վասն զի երեք են որ երկնքի մէջ կը վկայեն, Հայրը, Բանը ու Սուրբ Հոգին եւ այս երեքը մէկ են։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Ибо три свидетельствуют на небе: Отец, Слово и Святый Дух; и Сии три суть едино.
5:7  ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες,
5:7. ὅτι (To-which-a-one) τρεῖς ( three ) εἰσὶν (they-be) οἱ (the-ones) μαρτυροῦντες , ( witnessing-unto ,"
5:7. quia tres sunt qui testimonium dantAnd there are Three who give testimony
7. And it is the Spirit that beareth witness, because the Spirit is the truth.
5:7. For there are Three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these Three are One.
5:7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one:

7: Ибо три свидетельствуют на небе: Отец, Слово и Святый Дух; и Сии три суть едино.
5:7  ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες,
5:7. quia tres sunt qui testimonium dant
And there are Three who give testimony
5:7. For there are Three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these Three are One.
5:7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: 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, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., 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: -
"Jo1 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.
Jo1 5:7. For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one.
Jo1 5:9. If we receive the witness of man, the witness of God is greater, etc."
The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: -
[In 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.
"Jo1 5:6. And it is the Spirit that beareth witness, because the Spirit is truth.
Jo1 5:7. For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Jo1 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.
Jo1 5:9. If we receive the witness of men, the witness of God is greater, etc."
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, etc.
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 Jo1 5:8, without proper authority, and which being excluded make the text the same as in the MSS., etc.
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, etc.
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.
Albert Barnes: Notes on the Bible - 1834
5:7: For there are three that bear record in heaven ... - There are three that "witness," or that "bear witness" - the same Greek word which, in Jo1 5:8, is rendered "bear witness" - μαρτυροῦντες marturountes. There is no passage of the New Testament which has given rise to so much discussion in regard to its genuineness as this. The supposed importance of the verse in its bearing on the doctrine of the Trinity has contributed to this, and has given to the discussion a degree of consequence which has pertained to the examination of the genuineness of no other passage of the New Testament. On the one hand, the clear testimony which it seems to bear to the doctrine of the Trinity, has made that portion of the Christian church which holds the doctrine reluctant in the highest degree to abandon it; and on the other hand, the same clearness of the testimony to that doctrine, has made those who deny it not less reluctant to admit the genuineness of the passage.
It is not consistent with the design of these notes to go into a full investigation of a question of this sort. And all that can be done is to state, in a brief way, the "results" which have been reached, in an examination of the question. Those who are disposed to pursue the investigation further, can find all that is to be said in the works referred to at the bottom of the page. The portion of the passage, in Jo1 5:7-8, whose genuineness is disputed, is included in brackets in the following quotation, as it stands in the common editions of the New Testament: "For there are three that bear record (in heaven, the Father, the Word, and the Holy Spirit: and these three are one. And there are three that bear witness on earth,) the Spirit, and the water, and the blood; and these three agree in one." If the disputed passage, therefore, be omitted as spurious, the whole passage will read, "For there are three that bear record, the Spirit, and the water, and the blood; and these three agree in one." The reasons which seem to me to prove that the passage included in brackets is spurious, and should not be regarded as a part of the inspired writings, are briefly the following:
I. It is missing in all the earlier Greek manuscripts, for it is found in no Greek manuscript written before the 16th century. Indeed, it is found in only two Greek manuscripts of any age - one the Codex Montfortianus, or Britannicus, written in the beginning of the sixteenth century, and the other the Codex Ravianus, which is a mere transcript of the text, taken partly from the third edition of Stephen's New Testament, and partly from the Complutensian Polyglott. But it is incredible that a genuine passage of the New Testament should be missing in all the early Greek manuscripts.
II. It is missing in the earliest versions, and, indeed, in a large part of the versions of the New Testament which have been made in all former times. It is wanting in both the Syriac versions - one of which was made probably in the first century; in the Coptic, Armenian, Slavonic, Ethiopic, and Arabic.
III. It is never quoted by the Greek fathers in their controversies on the doctrine of the Trinity - a passage which would be so much in point, and which could not have failed to be quoted if it were genuine; and it is not referred to by the Latin fathers until the time of Vigilius, at the end of the 5th century. If the passage were believed to be genuine - nay, if it were known at all to be in existence, and to have any probability in its favor - it is incredible that in all the controversies which occurred in regard to the divine nature, and in all the efforts to define the doctrine of the Trinity, this passage should never have been referred to. But it never was; for it must be plain to anyone who examines the subject with an unbiassed mind, that the passages which are relied on to prove that it was quoted by Athanasius, Cyprian, Augustin, etc., (Wetstein, II., p. 725) are not taken from this place, and are not such as they would have made if they had been acquainted with this passage, and had designed to quote it. IV. The argument against the passage from the external proof is confirmed by internal evidence, which makes it morally certain that it cannot be genuine.
(a) The connection does not demand it. It does not contribute to advance what the apostle is saying, but breaks the thread of his argument entirely. He is speaking of certain things which bear "witness" to the fact that Jesus is the Messiah; certain things which were well known to those to whom he was writing - the Spirit, and the water, and the blood. How does it contribute to strengthen the force of this to say that in heaven there are "three that bear witness" - three not before referred to, and having no connection with the matter under consideration?
(b) The "language" is not such as John would use. He does, indeed, elsewhere use the term "Logos," or "Word" - ὁ Λόγος ho Logos, Joh 1:1, Joh 1:14; Jo1 1:1, but it is never in this form, "The Father, and the Word;" that is, the terms "Father" and "Word" are never used by him, or by any of the other sacred writers, as correlative. The word "Son" - ὁ Υἱός ho Huios - is the term which is correlative to the "Father" in every other place as used by John, as well as by the other sacred writers. See Jo1 1:3; Jo1 2:22-24; Jo1 4:14; Jo2 1:3, Jo2 1:9; and the Gospel of John, "passim." Besides, the correlative of the term "Logos," or "Word," with John, is not "Father," but "God." See Joh 1:1. Compare Rev 19:13.
(c) Without this passage, the sense of the argument is clear and appropriate. There are three, says John, which bear witness that Jesus is the Messiah. These are referred to in Jo1 5:6; and in immediate connection with this, in the argument, Jo1 5:8, it is affirmed that their testimony goes to one point, and is harmonious. To say that there are other witnesses elsewhere, to say that they are one, contributes nothing to illustrate the nature of the testimony of these three - the water, and the blood, and the Spirit; and the internal sense of the passage, therefore, furnishes as little evidence of its genuineness as the external proof. V. It is easy to imagine how the passage found a place in the New Testament. It was at first written, perhaps, in the margin of some Latin manuscript, as expressing the belief of the writer of what was true in heaven, as well as on earth, and with no more intention to deceive than we have when we make a marginal note in a book. Some transcriber copied it into the body of the text, perhaps with a sincere belief that it was a genuine passage, omitted by accident; and then it became too important a passage in the argument for the Trinity, ever to be displaced but by the most clear critical evidence. It was rendered into Greek, and inserted in one Greek manuscript of the 16th century, while it was missing in all the earlier manuscripts.
VI. The passage is now omitted in the best editions of the Greek Testament, and regarded as spurious by the ablest critics. See Griesbach and Hahn. On the whole, therefore, the evidence seems to me to be clear that this passage is not a genuine portion of the inspired writings, and should not be appealed to in proof of the doctrine of the Trinity. One or two remarks may be made, in addition, in regard to its use.
(1) even on the supposition that it is genuine, as Bengel believed it was, and as he believed that some Greek manuscript would still be found which would contain it , yet it is not wise to adduce it as a proof-text. It would be much easier to prove the doctrine of the Trinity from other texts, than to demonstrate the genuineness of this.
(2) it is not necessary as a proof-text. The doctrine which it contains can be abundantly established from other parts of the New Testament, by passages about which there can be no doubt.
(3) the removal of this text does nothing to weaken the evidence for the doctrine of the Trinity, or to modify that doctrine. As it was never used to shape the early belief of the Christian world on the subject, so its rejection, and its removal from the New Testament, will do nothing to modify that doctrine. The doctrine was embraced, and held, and successfully defended without it, and it can and will be so still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: bear: Jo1 5:10, Jo1 5:11; Joh 8:13, Joh 8:14
The Father: Psa 33:6 *Heb: Isa 48:16, Isa 48:17, Isa 61:1; Mat 3:16, Mat 3:17, Mat 17:5, Mat 28:19; Joh 5:26, Joh 8:18, Joh 8:54; Joh 10:37, Joh 10:38, Joh 12:28; Co1 12:4-6; Co2 13:14; Rev 1:4, Rev 1:5
the Word: Jo1 1:1; Joh 1:1, Joh 1:32-34; Heb 4:12, Heb 4:13; Rev 19:13
the Holy: Jo1 5:6; Mat 3:16; Joh 1:33; Act 2:33, Act 5:32; Heb 2:3, Heb 2:4
and these: Deu 6:4; Mat 28:19; Joh 10:30
Geneva 1599
For there are three that bear record in heaven, the Father, the (h) Word, and the Holy Ghost: and these three are (i) one.
(h) See (Jn 8:13-14)
(i) Agree in one.
John Gill
For there are three that bear record in heaven,.... That is, that Jesus is the Son of God. The genuineness of this text has been called in question by some, because it is wanting in the Syriac version, as it also is in the Arabic and Ethiopic versions; and because the old Latin interpreter has it not; and it is not to be found in many Greek manuscripts; nor cited by many of the ancient fathers, even by such who wrote against the Arians, when it might have been of great service to them: to all which it may be replied, that as to the Syriac version, which is the most ancient, and of the greatest consequence, it is but a version, and a defective one. The history of the adulterous woman in the eighth of John, the second epistle of Peter, the second and third epistles of John, the epistle of Jude, and the book of the Revelations, were formerly wanting in it, till restored from Bishop Usher's copy by De Dieu and Dr. Pocock, and who also, from an eastern copy, has supplied this version with this text. As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom, has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters. And as to its being wanting in some Greek manuscripts, as the Alexandrian, and others, it need only be said, that it is to be found in many others; it is in an old British copy, and in the Complutensian edition, the compilers of which made use of various copies; and out of sixteen ancient copies of Robert Stephens's, nine of them had it: and as to its not being cited by some of the ancient fathers, this can be no sufficient proof of the spuriousness of it, since it might be in the original copy, though not in the copies used by them, through the carelessness or unfaithfulness of transcribers; or it might be in their copies, and yet not cited by them, they having Scriptures enough without it, to defend the doctrine of the Trinity, and the divinity of Christ: and yet, after all, certain it is, that it is cited by many of them; by Fulgentius (z), in the beginning of the "sixth" century, against the Arians, without any scruple or hesitation; and Jerom, as before observed, has it in his translation made in the latter end of the "fourth" century; and it is cited by Athanasius (a) about the year 350; and before him by Cyprian (b), in the middle, of the "third" century, about the year 250; and is referred to by Tertullian (c) about, the year 200; and which was within a "hundred" years, or little more, of the writing of the epistle; which may be enough to satisfy anyone of the genuineness of this passage; and besides, there never was any dispute about it till Erasmus left it out in the, first edition of his translation of the New Testament; and yet he himself, upon the credit of the old British copy before mentioned, put it into another edition of his translation. The heavenly witnesses of Christ's sonship are,
the Father, the Word, and the Holy Ghost. The "Father" is the first Person, so called, not in, reference to the creatures, angels, or men, he is the Creator, and so the Father of; for this is common to the other two Persons; but in reference to his Son Jesus Christ, of whose sonship he bore witness at his baptism and transfiguration upon the mount. The "Word" is the second Person, who said and it was done; who spoke all things out of nothing in the first creation; who was in the beginning with God the Father, and was God, and by whom all things were created; he declared himself to be the Son of God, and proved himself to be so by his works and miracles; see Mk 14:61, &c. and his witness of himself was good and valid; see Jn 8:13; and because it is his sonship that is, here testified of, therefore the phrase, "the Word", and not "the Son", is here used. "The Holy Ghost" is the third Person, who proceeds from the Father, and is also called the Spirit of the Son, who testified of, Christ's sonship also at his baptism, by descending on him as a dove, which was the signal given to John the Baptist, by which he knew him, and bare record of him, that he was the Son of God. Now the number of these witnesses was three, there being so many persons in the Godhead; and such a number being sufficient, according to law, for the establishing of any point: to which may be added, that they were witnesses in heaven, not to the heavenly inhabitants, but to men on earth; they were so called, because they were in heaven, and from thence gave out their testimony; and which shows the firmness and excellency of it, it being not from earth, but from heaven, and not human, but divine; to which may be applied the words of Job, in Job 16:19; it follows,
and these three are one; which is to be understood, not only of their unity and agreement in their testimony, they testifying of the same thing, the sonship of Christ; but of their unity in essence or nature, they being the one God. So that, this passage holds forth and asserts the unity of God, a trinity of persons in the Godhead, the proper deity of each person, and their distinct personality, the unity of essence in that they are one; a trinity of persons in that they are three, the Father, the Word, and the Holy Ghost, and are neither more nor fewer; the deity of each person, for otherwise their testimony would not be the testimony of God, as in 1Jn 5:9; and their distinct personality; for were they not three distinct persons, they could not be three testifiers, or three that bare record. This being a proper place, I shall insert the faith of the ancient Jews concerning the doctrine of the Trinity; and the rather, as it agrees with the apostle's doctrine in words and language, as well as in matter. They call the three Persons in the Godhead three degrees: they say (d),
"Jehovah, Elohenu (our God), Jehovah, Deut 6:4; these are the three degrees with respect to this sublime mystery, in the beginning Elohim, or God, created, Gen 1:1, &c.''
And these three, they say, though they are distinct, yet are one, as appears by what follows (e):
"come see the mystery of the word; there are three degrees, and every degree is by itself, yet they are all one, and are bound together in one, and one is not separated from the other.''
Again, it is said (f),
"this is the unity of Jehovah the first, Elohenu, Jehovah, lo, all of them are one, and therefore: called one; lo, the three names are as if they were one, and therefore are called one, and they are one; but by the revelation of the Holy Spirit it is made known, and they by the sight of the eye may be known, , "that these three are one": and this is the mystery of the voice which is heard; the voice is one, and there are three things, fire, and Spirit, and water, and all of them are one in the mystery of the voice, and they are but one: so here, Jehovah, Elohenu, Jehovah, they are one, the three, forms, modes, or things, which are one.''
Once more (g),
"there are two, and one is joined unto them, and they are three; and when the three are one, he says to them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu is joined unto them, and it is the seal of the ring of truth; and when they are joined as one, they are one in one unity.''
And this they illustrate by the three names of the soul of man (h);
"the three powers are all of them one, the soul, spirit, and breath, they are joined as one, and they are one; and all is according to the mode of the sublime mystery,''
meaning the Trinity.
"Says R. Isaac (i) worthy are the righteous in this world, and in the world to come, for lo, the whole of them is holy, their body is holy, their soul is holy, their Spirit is holy, their breath is holy, holy are these three degrees "according to the form above".--Come see these three degrees cleave together as one, the soul, Spirit, and breath.''
The three first Sephirot, or numbers, in the Cabalistic tree, intend the three divine Persons; the first is called the chief crown, and first glory, which essence no creature can comprehend (k), and designs the Father, Jn 1:18; the second is called wisdom, and the intelligence illuminating, the crown of the creation, the brightness of equal unity, who is exalted above every head; and he is called, by the Cabalists, the second glory (l); see 1Cor 1:24 Heb 1:3. This is the Son of God: the third is called understanding sanctifying, and is the foundation of ancient wisdom, which is called the worker of faith; and he is the parent of faith, and from his power faith flows (m); and this is the Holy Spirit; see 1Pet 1:2. Now they say (n) that these three first numbers are intellectual, and are not "properties", or "attributes", as the other seven are. R. Simeon ben Jochai says (o),
"of the three superior numbers it is said, Ps 62:11, "God hath spoken once, twice have I heard this"; one and two, lo the superior numbers of whom it is said, one, one, one, three ones, and this is the mystery of Ps 62:11.''
Says R. Judah Levi (p),
"behold the mystery of the numberer, the number, and the numbered; in the bosom of God it is one thing, in the bosom of man three; because he weighs with his understanding, and speaks with his mouth, and writes with his hand.''
Tit was usual with the ancient Jews to introduce Jehovah speaking, or doing anything, in this form, I and my house of judgment; and it is a rule with them, that wherever it is said, "and Jehovah", he and his house or judgment are intended (q); and Jarchi frequently makes use of this phrase to explain texts where a plurality in the Godhead is intended, as Gen 1:26; and it is to be observed, that a house of judgment, or a sanhedrim, among the Jews, never consisted of less than three. They also had used to write the word "Jehovah" with three "Jods", in the form of a triangle,
as representing the three divine Persons: one of their more modern (r) writers has this observation on the blessing of the priest in Num 6:24,
"these three verses begin with a "Jod", in reference to the three "Jods" which we write in the room of the name, (i.e. Jehovah,) for they have respect to the three superior things.''
(z) Respons. contr. Arian. obj. 10. & de Trinitate, c. 4. (a) Contr. Arium, p. 109. (b) De Unitate Eccles. p. 255. & in Ep. 73. ad Jubajan, p. 184. (c) Contr. Praxeam, c. 25. (d) Zohar in Gen. fol. 1. 3. (e) Ib. in Lev. fol. 27. 2. (f) Ib. in Exod. fol. 18. 3, 4. (g) lb. in Numb. fol. 67. 3. (h) lb. in Exod. fol. 73. 4. (i) lb. in Lev. fol. 29. 2. (k) Sepher Jetzira, Semit. 1. (l) Sepher Jetzira, Semit. 2. (m) Ib. Semit. 3. (n) R. Menachem apud Rittangel. in Jetzira, p. 193. (o) Tikkune Zohar apud ib. p. 64. (p) Apud ib. p. 38. (q) Zohar in Gen. fol. 48. 4. Jarchi in Gen. xix. 24. Vid. T. Bab. Beracot, fol. 6. 1. & Gloss. in ib. & Sanhedrin, fol. 3. 2. (r) R. Abraham Seba in Tzeror Hammor, fol. 113. 2.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
three--Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in MatthÃ&brvbr;i, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE TRINITY. To this CYPRIAN, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE TRINITY was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from 1Jn 5:9, "the witness of GOD," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. LUECKE notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in TERTULLIAN [Against Praxeas, 3].
5:85:8: Սոքա երեքի՛ն են որ վկայեն. Հոգին, եւ ջուրն, եւ արեւնն. եւ երեքին մի՛ են[3209]։ [3209] Ոմանք. Երեքեանն են... Հոգին, եւ արիւն, եւ ջուր, եւ երեքեանն մի են։
8 Սրանք երեքը միասին են վկայում՝ Հոգին, ջուրը եւ արիւնը. եւ երեքը վկայութեան մէջ մէ՛կ են:
8 Ու երեք են որ երկրի վրայ* կը վկայեն. Հոգին, ջուրը ու արիւնը եւ երեքը միաբան են։
[25]Սոքա երեքին`` են որ վկայեն, Հոգին, ջուրն եւ արիւնն. եւ երեքին մի են:

5:8: Սոքա երեքի՛ն են որ վկայեն. Հոգին, եւ ջուրն, եւ արեւնն. եւ երեքին մի՛ են[3209]։
[3209] Ոմանք. Երեքեանն են... Հոգին, եւ արիւն, եւ ջուր, եւ երեքեանն մի են։
8 Սրանք երեքը միասին են վկայում՝ Հոգին, ջուրը եւ արիւնը. եւ երեքը վկայութեան մէջ մէ՛կ են:
8 Ու երեք են որ երկրի վրայ* կը վկայեն. Հոգին, ջուրը ու արիւնը եւ երեքը միաբան են։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: И три свидетельствуют на земле: дух, вода и кровь; и сии три об одном.
5:8  τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.
5:8. τὸ (the-one) πνεῦμα (a-currenting-to) καὶ (and) τὸ (the-one) ὕδωρ (a-water) καὶ (and) τὸ (the-one) αἷμα, (a-blood,"καὶ (and) οἱ (the-ones) τρεῖς ( three ) εἰς (into) τὸ (to-the-one) ἕν (to-one) εἰσιν. (they-be)
5:8. Spiritus et aqua et sanguis et tres unum suntthe spirit and the water and the blood. And these three are one.
8. For there are three who bear witness, the Spirit, and the water, and the blood: and the three agree in one.
5:8. And there are three who give testimony on earth: the Spirit, and the water, and the blood. And these three are one.
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.
And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one:

8: И три свидетельствуют на земле: дух, вода и кровь; и сии три об одном.
5:8  τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.
5:8. Spiritus et aqua et sanguis et tres unum sunt
the spirit and the water and the blood. And these three are one.
5:8. And there are three who give testimony on earth: the Spirit, and the water, and the blood. And these three are one.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: 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 Savior 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 Jo1 5:6.
Albert Barnes: Notes on the Bible - 1834
5:8: And there are three that bear witness in earth - This is a part of the text, which, if the reasoning above is correct, is to be omitted. The genuine passage reads, Jo1 5:7, "For there are three that bear record (or witness, μαρτυροῦντες marturountes) - the Spirit, and the water, and the blood." There is no reference to the fact that it is done "in earth." The phrase was introduced to correspond with what was said in the interpolated passage, that there are three that bear record "in heaven."
The Spirit - Evidently the Holy Spirit. The assertion here is, that that Spirit bears witness to the fact that Jesus is the Son of God, Jo1 5:5. The testimony of the Holy Spirit to this fact is contained in the following things:
(1) He did it at the baptism of Jesus. Notes, Mat 3:16-17.
(2) Christ was eminently endowed with the influences of the Holy Spirit; as it was predicted that the Messiah would be, and as it was appropriate he should be, Isa 11:2; Isa 61:1. Compare Luk 4:18; Notes, Joh 3:34.
(3) the Holy Spirit bore witness to his Messiahship, after his ascension, by descending, according to his promise, on his apostles, and by accompanying the message which they delivered with saving power to thousands in Jerusalem, Acts 2.
(4) he still bears the same testimony on every Rev_ival of religion, and in the conversion of every individual who becomes a Christian, convincing them that Jesus is the Son of God. Compare Joh 16:14-15.
(5) he does it in the hearts of all true Christians, for "no man can say that Jesus is Lord but by the Holy Ghost," Co1 12:3. See the notes at that passage.
The Spirit of God has thus always borne witness to the fact that Jesus is the Christ, and he will continue to do it to the end of time, convincing yet countless millions that he was sent from God to redeem and save lost people.
And the water - See the notes at Jo1 5:6. That is, the baptism of Jesus, and the scenes which occurred when he was baptized, furnished evidence that he was the Messiah. This was done in these ways:
(1) It was proper that the Messiah should be baptized when he entered on his work, and perhaps it was expected; and the fact that he was baptized showed that he had "in fact" entered on his work as Redeemer. See the notes at Mat 3:15.
(2) an undoubted attestation was then furnished to the fact that he was "the Son of God," by the descent of the Holy Spirit in the form of a dove, and by the voice that addressed him from heaven, Mat 3:16-17.
(3) his baptism with water was an emblem of the purity of his own character, and of the nature of his religion.
(4) perhaps it may be implied here, also, that water used in baptism now bears witness to the same thing,
(a) as it is the ordinance appointed by the Saviour;
(b) as it keeps up his religion in the world;
(c) as it is a public symbol of the purity of his religion;
(d) and as, in every case where it is administered, it is connected with the public expression of a belief that Jesus is the Son of God.
And the blood - There is undoubted allusion here to the blood shed on the cross; and the meaning is, that that blood bore witness also to the fact that he was the Son of God. This it did in the following respects:
(1) The shedding of the blood showed that he was truly dead - that his work was complete - that he died in "reality," and not in "appearance" only. See the notes at Joh 19:34-35.
(2) the remarkable circumstances that attended the shedding of this blood - the darkened sun, the earthquake, the rending of the veil of the temple - showed in a manner that convinced even the Roman centurion that he was the Son of God. See the notes at Mat 27:54.
(3) the fact that an "atonement" was thus made for sin was an important "witness" for the Saviour, showing that he had done that which the Son of God only could do, by disclosing a way by which the sinner may be pardoned, and the polluted soul be made pure.
(4) perhaps, also, there may be here an allusion to the Lord's Supper, as designed to set forth the shedding of this blood; and the apostle may mean to have it implied that the representation of the shedding of the blood in this ordinance is intended to keep up the conviction that Jesus is the Son of God. If so, then the general sense is, that that blood - however set before the eyes and the hearts of people - on the cross, or by the representation of its shedding in the Lord's Supper - is a witness in the world to the truth that Jesus is the Son of God, and to the nature of his religion. Compare the notes at Co1 11:26.
And these three agree in one - εἰς τὸ ἕν εἰσιν eis to hen eisin. They agree in one thing; they bear on one and the same point, to wit, the fact that Jesus is the Son of God. All are appointed by God as witnesses of this fact; and all harmonize in the testimony which is borne. The apostle does not say that there are no other witnesses to the same thing; nor does he even say that these are the most important or decisive which have been furnished; but he says that these are important witnesses, and are entirely harmonious in their testimony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: there: Jo1 5:7
the spirit: Jo1 5:6; Mat 26:26-28, Mat 28:19; Joh 15:26; Rom 8:16; Heb 6:4
the water: Act 2:2-4; Co2 1:22
the blood: Heb 13:12; Pe1 3:21
and these: Mar 14:56; Act 15:15
John Gill
And there are three that bear witness on earth,.... To the same truth of the sonship of Christ:
the Spirit, and the water, and the blood; by the "Spirit" is not meant the human Spirit or soul of Christ; for however that may be a witness of the truth of his human nature, yet not of his divine sonship: and moreover cannot be said to be a witness in earth; rather the Gospel, called the Spirit, which is a testimony of Christ's person, office, and graces and is preached by men on earth; or else the gifts of the Spirit bestowed on men on earth, both in an extraordinary and ordinary way, by which they have been qualified to bear witness to this truth; or it may be the Holy Spirit itself is intended, as he is in the hearts of his people here on earth, where he not only witnesses to the truth of their sonship, but also of the sonship of Christ, and is that witness a believer has within himself of it, mentioned in 1Jn 5:10. By water is designed, not internal sanctification, which though an evidence of regeneration and adoption, yet not of Christ's sonship; but water baptism, as administered on earth in the name of the Father, and of the Son, and of the Holy Ghost; and which is a noble and standing testimony to the proper, natural, and eternal sonship of Christ: and by "blood" is intended, not justification by the blood of Christ, but rather the blood of the saints, the martyrs of Jesus, who have shed it on earth, in testimony of their faith in the Son of God, and thereby sealing the truth of it; or rather the ordinance of the Lord's supper, which is the communion of the blood of Christ; and represents that blood which was shed for the remission of sins, and has a continual virtue to cleanse from all sin, which is owing to his being the Son of God. The three witnesses on earth seem therefore to be the Gospel, attended with the Spirit and power of God, and the two ordinances of baptism, and the Lord's supper:
and these agree in one; in their testimony of Christ, the word and ordinances agree together; and the sum and substance of them is Christ; they come from him, and centre in him; they are like the cherubim over the mercy seat, that looked to one another, and to that; and the two ordinances are the church's two breasts, which are equal, and like to one another; there is a great agreement between them, they are like to two young roes that are twins.
John Wesley
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, Rev_ 1:5; Rev_ 19:13. And the Spirit - Whose testimony was added chiefly after his glorification, 1Jn 2:27; Jn 15:26; Acts 5:32; Rom 8:16. And these three are one - Even as those two, the Father and the Son, are one, Jn 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.
Tit 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, Jn 5:37; not only the water, but also the Word, Jn 3:11, Jn 10:41; not only the blood, but also the Holy Ghost, Jn 15:26, &c. It must now appear, to every reasonable man, how absolutely necessary 1Jn 5:8 is. St. John could not think of the testimony of the Spirit, and water, and blood, and subjoin, "The testimony of God is greater," without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised, why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth testify chiefly concerning his abode on earth, though not excluding his state of exaltation: the witnesses who are in heaven testify chiefly concerning his glory at God's right hand, though not excluding his state of humiliation.
1Jn 5:6-7 contains a recapitulation of the whole economy of Christ, from his baptism to pentecost; 1Jn 5:8 the sum of the divine economy, from the time of his exaltation. Hence it farther appears, that this position of 1Jn 5:7-8, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.
Robert Jamieson, A. R. Fausset and David Brown
agree in one--"tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (1Jn 5:10): answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on 1Jn 5:6). It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [NEANDER].
5:95:9: Եթէ զմարդկա՛ն ինչ վկայութիւն ունիցիմք. ապաքէն Աստուծո՛յ վկայութիւնն մե՛ծ իցէ. ա՛յս է վկայութիւն Աստուծոյ, որ վկայեաց ՚ի վերայ Որդւոյն իւրոյ[3210]։ զզ [3210] Ոմանք. Վկայութիւնն Աստուծոյ, զոր. կամ՝ զի վկայեաց ՚ի վերայ Որդւոյ իւրում Յիսուսի Քրիստոսի։
9 Եթէ ընդունում ենք մարդկանց վկայութիւնը, Աստծու վկայութիւնն, ինչ խօսք, աւելի մեծ է: Ա՛յս է Աստծու վկայութիւնը. այն, որ նա վկայեց իր Որդու համար:
9 Եթէ մարդոց վկայութիւնը կ’ընդունինք, Աստուծոյ վկայութիւնը աւելի մեծ է. վասն զի ասիկա է Աստուծոյ վկայութիւնը, որ իր Որդիին համար վկայեց։
Եթէ զմարդկան ինչ վկայութիւն ունիցիմք, ապաքէն Աստուծոյ վկայութիւնն մեծ իցէ. այս է վկայութիւնն Աստուծոյ, որ վկայեաց ի վերայ Որդւոյն իւրոյ:

5:9: Եթէ զմարդկա՛ն ինչ վկայութիւն ունիցիմք. ապաքէն Աստուծո՛յ վկայութիւնն մե՛ծ իցէ. ա՛յս է վկայութիւն Աստուծոյ, որ վկայեաց ՚ի վերայ Որդւոյն իւրոյ[3210]։ զզ
[3210] Ոմանք. Վկայութիւնն Աստուծոյ, զոր. կամ՝ զի վկայեաց ՚ի վերայ Որդւոյ իւրում Յիսուսի Քրիստոսի։
9 Եթէ ընդունում ենք մարդկանց վկայութիւնը, Աստծու վկայութիւնն, ինչ խօսք, աւելի մեծ է: Ա՛յս է Աստծու վկայութիւնը. այն, որ նա վկայեց իր Որդու համար:
9 Եթէ մարդոց վկայութիւնը կ’ընդունինք, Աստուծոյ վկայութիւնը աւելի մեծ է. վասն զի ասիկա է Աստուծոյ վկայութիւնը, որ իր Որդիին համար վկայեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Если мы принимаем свидетельство человеческое, свидетельство Божие--больше, ибо это есть свидетельство Божие, которым Бог свидетельствовал о Сыне Своем.
5:9  εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ.
5:9. εἰ (If) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) λαμβάνομεν, (we-take,"ἡ (the-one) μαρτυρία (a-witnessing-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) μείζων (greater) ἐστίν, (it-be,"ὅτι (to-which-a-one) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) μαρτυρία (a-witnessing-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὅτι (to-which-a-one) μεμαρτύρηκεν (it-had-come-to-witness-unto) περὶ (about) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ. (of-it)
5:9. si testimonium hominum accipimus testimonium Dei maius est quoniam hoc est testimonium Dei quod maius est quia testificatus est de Filio suoIf we receive the testimony of men, the testimony of God is greater. For this is the testimony of God, which is greater, because he hath testified of his Son.
9. If we receive the witness of men, the witness of God is greater: for the witness of God is this, that he hath borne witness concerning his Son.
5:9. If we accept the testimony of men, then the testimony of God is greater. For this is the testimony of God, which is greater: that he has testified about his Son.
5:9. 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 witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son:

9: Если мы принимаем свидетельство человеческое, свидетельство Божие--больше, ибо это есть свидетельство Божие, которым Бог свидетельствовал о Сыне Своем.
5:9  εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ.
5:9. si testimonium hominum accipimus testimonium Dei maius est quoniam hoc est testimonium Dei quod maius est quia testificatus est de Filio suo
If we receive the testimony of men, the testimony of God is greater. For this is the testimony of God, which is greater, because he hath testified of his Son.
5:9. If we accept the testimony of men, then the testimony of God is greater. For this is the testimony of God, which is greater: that he has testified about his Son.
5:9. 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.
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Adam Clarke: Commentary on the Bible - 1831
5:9: 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.
Albert Barnes: Notes on the Bible - 1834
5:9: If we receive the witness of men - As we are accustomed to do, and as we must do in courts of justice, and in the ordinary daily transactions of life. We are constantly acting on the belief that what others say is true; that what the members of our families, and our neighbors say, is true; that what is reported by travelers is true; that what we read in books, and what is sworn to in courts of justice, is true. We could not get along a single day if we did not act on this belief; nor are we accustomed to call it in question, unless we have reason to suspect that it is false. The mind is so made that it must credit the testimony borne by others; and if this should cease even for a single day, the affairs of the world would come to a pause.
The witness of God is greater - Is more worthy of belief; as God is more true, and wise, and good than people. People may be deceived, and may undesignedly bear witness to that which is not true - God never can be; men may, for sinister and base purposes, intend to deceive - God never can; people may act from partial observation, from rumors unworthy of credence - God never can; people may desire to excite admiration by the marvelous - God never can; people have deceived - God never has; and though, from these causes, there are many instances where we are not certain that the testimony borne by people is true, yet we are always certain that that which is borne by God is not false. The only question on which the mind ever hesitates is, whether we actually have his testimony, or certainly know what he bears witness to; when that is ascertained, the human mind is so made that it cannot believe that God would deliberately deceive a world. See the notes at Heb 6:18. Compare Tit 1:2.
For this is the witness of God ... - The testimony above referred to - that borne by the Spirit, and the water, and the blood. Who that saw his baptism, and heard the voice from heaven, Mat 3:16-17, could doubt that he was the Son of God? Who that saw his death on the cross, and that witnessed the amazing scenes which occurred there, could fail to join with the Roman centurion in saying that this was the Son of God? Who that has felt the influences of the Eternal Spirit on his heart, ever doubted that Jesus was the Son of God? Compare the notes at Co1 12:3. Any one of these is sufficient to convince the soul of this; all combined bear on the same point, and confirm it from age to age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: we: Jo1 5:10; Joh 3:32, Joh 3:33, Joh 5:31-36, Joh 5:39, Joh 8:17-19, Joh 10:38; Act 5:32, Act 17:31; Heb 2:4, Heb 6:18
for: Mat 3:16, Mat 3:17, Mat 17:5
Geneva 1599
(10) If we receive the witness of men, the witness of God is greater: for (k) this is the witness of God which he hath testified of his Son.
(10) He shows by an argument of comparison, of what great weight the heavenly testimony is, that the Father has given of the Son, to whom agrees both the Son himself and the Holy Spirit.
(k) I conclude correctly: for the testimony which I said is given in heaven, comes from God, who sets forth his Son.
John Gill
If we receive the witness of men,.... The witness of a sufficient number of credible men, of men of good character and report, is always admitted in any case, and in any court of judicature; it was allowed of in the law of Moses; everything was proved and established hereby; upon this men were justified or condemned, cognizance was taken of men's sins, and punishment inflicted, yea, death itself, Deut 17:6; and even in this case concerning the Son of God, his coming into the world, and the dignity of his person, the testimony of men is credited; as that of the wise men, who declared that the King of the Jews was born, and his star had been seen in the east, which Herod himself gave credit to, and upon it summoned the chief priests, and inquired of them where he should be born; and also of the shepherds, who testified to the appearance of angels, who told them that there was then born a Saviour, which is Christ the Lord, and who also related that they themselves saw the infant at Bethlehem; and especially of John the Baptist, whose testimony was true, and could not be objected to by the Jews themselves, who sent to him, before whom he bore a plain and faithful witness. Now if an human testimony may be, and is received,
the testimony of God is greater; more valuable, surer, and to be more firmly depended on, since it must be infallible; for God can neither deceive, nor be deceived:
for this is the witness of God, which he hath testified of his Son; even the witness of the Spirit, the water, and the blood, is the testimony, not of men, but of God; the Gospel, attended with the Spirit of God, is the testimony of God; and so the ordinances of baptism and the Lord's supper, which bear witness of Christ, are not of men, but of God; and especially the witness of the Father, the Word, and the Spirit, must be the testimony of God, since, though three persons, they are one God; particularly the witness which God the Father testified of his Son Jesus Christ at his baptism and transfiguration, must be allowed to be the testimony of God, and far greater than any human testimony, and therefore to be received.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
If, &c.--We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [BENGEL].
for--This principle applies in the present case, FOR, &c.
which--in the oldest manuscripts, "because He hath given testimony concerning His Son." What that testimony is we find above in 1Jn 5:1, 1Jn 5:5, "Jesus is the Christ, the Son of God"; and below in 1Jn 5:10-11.
5:105:10: Որ հաւատայ յՈրդի՛ն Աստուծոյ, ունի՛ յանձին զվկայութիւնս զայս. որ ո՛չ հաւատայ Որդւո՛յ Աստուծոյ, սո՛ւտ առնէ զնա. քանզի չհաւատայ վկայութեանն զոր վկայեաց Աստուած ՚ի վերայ Որդւո՛յն իւրոյ[3211]։ [3211] Ոմանք. ՅՈրդի Աստուծոյ. կամ՝ Որդւոյ, սուտ առնէ... քանզի ո՛չ հաւատայ վկայութեանն։ Օրինակ մի. Որ հաւատայ յՈրդի՛ նա ունի զվկայութիւնս զայս յանձին... քանզի ոչ հաւատաց Աստուծոյ, որ վկայեաց ՚ի վերայ Որդւոյ իւրում։
10 Ով հաւատում է Աստծու Որդուն, նա իր մէ՛ջ իսկ ունի այս վկայութիւնը. ով չի հաւատում Աստծու Որդուն[19], սուտ է հանում Աստծուն, քանի որ չի հաւատում ա՛յն վկայութեանը, որն Աստուած վկայեց իր Որդու համար:[19] Լաւագոյն յուն. բն. ունեն ով չի հաւատում Աստծուն...:
10 Ան որ Աստուծոյ Որդիին կը հաւատայ՝ վկայութիւնը իր մէջ ունի։ Ան որ Աստուծոյ չի հաւատար՝ ստախօս կ’ընէ զանիկա, վասն զի չի հաւատար այն վկայութեանը՝ որ Աստուած իր Որդիին համար վկայեց։
Որ հաւատայ յՈրդին Աստուծոյ` ունի յանձին զվկայութիւնս զայս. որ ոչ հաւատայ [26]Որդւոյ Աստուծոյ` սուտ առնէ զնա. քանզի չհաւատայ վկայութեանն զոր վկայեաց Աստուած ի վերայ Որդւոյն իւրոյ:

5:10: Որ հաւատայ յՈրդի՛ն Աստուծոյ, ունի՛ յանձին զվկայութիւնս զայս. որ ո՛չ հաւատայ Որդւո՛յ Աստուծոյ, սո՛ւտ առնէ զնա. քանզի չհաւատայ վկայութեանն զոր վկայեաց Աստուած ՚ի վերայ Որդւո՛յն իւրոյ[3211]։
[3211] Ոմանք. ՅՈրդի Աստուծոյ. կամ՝ Որդւոյ, սուտ առնէ... քանզի ո՛չ հաւատայ վկայութեանն։ Օրինակ մի. Որ հաւատայ յՈրդի՛ նա ունի զվկայութիւնս զայս յանձին... քանզի ոչ հաւատաց Աստուծոյ, որ վկայեաց ՚ի վերայ Որդւոյ իւրում։
10 Ով հաւատում է Աստծու Որդուն, նա իր մէ՛ջ իսկ ունի այս վկայութիւնը. ով չի հաւատում Աստծու Որդուն[19], սուտ է հանում Աստծուն, քանի որ չի հաւատում ա՛յն վկայութեանը, որն Աստուած վկայեց իր Որդու համար:
[19] Լաւագոյն յուն. բն. ունեն ով չի հաւատում Աստծուն...:
10 Ան որ Աստուծոյ Որդիին կը հաւատայ՝ վկայութիւնը իր մէջ ունի։ Ան որ Աստուծոյ չի հաւատար՝ ստախօս կ’ընէ զանիկա, վասն զի չի հաւատար այն վկայութեանը՝ որ Աստուած իր Որդիին համար վկայեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Верующий в Сына Божия имеет свидетельство в себе самом; не верующий Богу представляет Его лживым, потому что не верует в свидетельство, которым Бог свидетельствовал о Сыне Своем.
5:10  ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῶ· ὁ μὴ πιστεύων τῶ θεῶ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ.
5:10. ὁ (The-one) πιστεύων (trusting-of) εἰς (into) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἔχει (it-holdeth) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) ἐν (in) αὑτῷ: (unto-itself) ὁ (the-one) μὴ (lest) πιστεύων (trusting-of) τῷ (unto-the-one) θεῷ (unto-a-Deity) ψεύστην (to-a-falsifier) πεποίηκεν (it-had-come-to-do-unto) αὐτόν, (to-it,"ὅτι (to-which-a-one) οὐ (not) πεπίστευκεν (it-had-come-to-trust-of) εἰς (into) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) ἣν (to-which) μεμαρτύρηκεν (it-had-come-to-witness-unto,"ὁ (the-one) θεὸς (a-Deity,"περὶ (about) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ. (of-it)
5:10. qui credit in Filio Dei habet testimonium Dei in se qui non credit Filio mendacem facit eum quoniam non credidit in testimonio quod testificatus est Deus de Filio suoHe that believeth in the Son of God hath the testimony of God in himself. He that believeth not the Son maketh him a liar: because he believeth not in the testimony which God hath testified of his Son.
10. He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son.
5:10. Whoever believes in the Son of God, holds the testimony of God within himself. Whoever does not believe in the Son, makes him a liar, because he does not believe in the testimony which God has testified about his Son.
5:10. 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 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:

10: Верующий в Сына Божия имеет свидетельство в себе самом; не верующий Богу представляет Его лживым, потому что не верует в свидетельство, которым Бог свидетельствовал о Сыне Своем.
5:10  ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῶ· ὁ μὴ πιστεύων τῶ θεῶ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ.
5:10. qui credit in Filio Dei habet testimonium Dei in se qui non credit Filio mendacem facit eum quoniam non credidit in testimonio quod testificatus est Deus de Filio suo
He that believeth in the Son of God hath the testimony of God in himself. He that believeth not the Son maketh him a liar: because he believeth not in the testimony which God hath testified of his Son.
5:10. Whoever believes in the Son of God, holds the testimony of God within himself. Whoever does not believe in the Son, makes him a liar, because he does not believe in the testimony which God has testified about his Son.
5:10. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Кроме небесного и земного свидетельств, вера в Иисуса Христа имеет в пользу истинности своей сильное внутреннее свидетельство самого верующего: для верующего и живущего во Христе истинность веры выше всяких сомнений, поскольку вера есть постоянный факт его сознания (ср. Ин 7:16; Рим 8:16; 1Ин. 1:10). Наоборот, кто не верует в свидетельство Божие, тот считает его ложным, следовательно, Самого Бога представляет лживым (ст. 10); - "неверующий виновен в двух отношениях: в неверии, представляя Бога лжецом, и в том, что лишает себя сыноположения, а чрез это жизни вечной" (блаж. Феофил.). Между тем истинная вера носит в себе несомненный залог вечной жизни (ст. 11-12, ср. I:4).

В ст. 13: "выводится как бы заключение. Я, говорит, написал это вам, как наследникам вечной жизни. Ибо для тех, которые не живут по надежде жизни вечной, это не могло бы быть написано, потому что давать святыню псам и метать жемчуг пред свиньями непохвально" (Мф 7:6) (Феофил.). И дальнейшие стихи, 14-21, составляя органическую, неотъемлемую часть послания, имеют характер заключения, в котором повторяются главнейшие мысли послания, с прибавлением, впрочем, одной новой мысли о ходатайственной молитве за согрешающих братьев (ст. 15-16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privilege.A. D. 80.
10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

In those words we may observe,

I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1. He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven.

II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10. He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie.

III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4; 1 John i. 2. He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4. From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12. He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12. He continues under the condemnation of the law (John iii. 36); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son.

IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God (v. 13), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.
Adam Clarke: Commentary on the Bible - 1831
5:10: 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.
Albert Barnes: Notes on the Bible - 1834
5:10: He that believeth on the Son of God hath the witness in himself - The evidence that Jesus is the Son of God. Compare the notes at Rom 8:16. This cannot refer to any distinct and immediate "Revelation" of that fact, that Jesus is the Christ, to the soul of the individual, and is not to be understood as independent of the external evidence of that truth, or as superseding the necessity of that evidence; but the "witness" here referred to is the fruit of all the evidence, external and internal, on the heart, producing this result; that is, there is the deepest conviction of the truth that Jesus is the Son of God. There is the evidence derived from the fact that the soul has found peace by believing on him; from the fact that the troubles and anxieties of the mind on account of sin have been removed by faith in Christ; from the new views of God and heaven which have resulted from faith in the Lord Jesus; from the effect of this in disarming death of its terrors; and from the whole influence of the gospel on the intellect and the affections - on the heart and the life. These things constitute a mass of evidence for the truth of the Christian religion, whose force the believer cannot resist, and make the sincere Christian ready to sacrifice anything rather than his religion; ready to go to the stake rather than to renounce his Saviour. Compare the notes at Pe1 3:15.
He that believeth not God hath made him a liar - Compare the notes at Jo1 1:10.
Because he believeth not the record ... - The idea is, that in various ways - at his baptism, at his death, by the influences of the Holy Spirit, by the miracles of Jesus, etc. - God had become a "witness" that the Lord Jesus was sent by him as a Saviour, and that to doubt or deny this partook of the same character as doubting or denying any other testimony; that is, it was practically charging him who bore the testimony with falsehood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: that believeth on: Jo1 5:1; Joh 3:16
hath the: Psa 25:14; Pro 3:32; Rom 8:16; Gal 4:6; Col 3:3; Pe2 1:19; Rev 2:17, Rev 2:28
hath made: Jo1 1:10; Num 23:19; Job 24:25; Isa 53:1; Jer 15:18; Joh 3:33, Joh 5:38; Heb 3:12
Geneva 1599
(11) He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.
(11) He proves the sureness of the earthly witness by every man's conscience having that testimony in itself, whose conscience he says cannot be deceived because it agrees with the heavenly testimony which the Father gives of the Son: for otherwise the Father must be a liar, if the conscience which agrees and assents to the Father, should lie.
John Gill
He that believeth on the Son of God,.... As a divine person who came in the flesh, and obeyed the law, and brought in everlasting righteousness, and obtained life and salvation for men: he that with the heart believes in him for righteousness, and eternal life, he being the Son of God, truly and properly God, and so able to save all that believe in him,
hath the witness in himself; of the need he stands in of Christ, and of the suitableness, fulness, and excellency of him; the Spirit of God enlightening him into the impurity of his nature, his impotence to do anything spiritually good, his incapacity to atone for sin, and the insufficiency of his righteousness to justify him before God; and convincing him that nothing but the blood of the Son of God can cleanse him from sin, and only his sacrifice can expiate it, and his righteousness justify him from it, and that without him he can do nothing; testifying also to the efficacy of his blood, the completeness of his sacrifice and satisfaction, the excellency of his righteousness, and the energy of his grace and strength: so he comes to have such a witness in himself, that if ten thousand arguments were ever so artfully formed, in favour of the purity of human nature, the power of man's free will, and the sufficiency of his righteousness, and against the sacrifice and righteousness of Christ, the dignity of his person, as the Son of God, which gives virtue to his blood, sacrifice, and righteousness, they would all signify nothing to him, he would be proof against them. And such an one very readily receives into him the testimony God gives of his Son, of the glory and excellency of his person, and retains it in him. The Alexandrian copy and the Vulgate Latin version read, "hath the witness of God in him"; to which the Ethiopic, version agrees, and confirm the last observation:
he that believeth not God; does not receive his testimony concerning his Son: the Alexandrian copy, and two of Stephens's, and the Vulgate Latin version read, "he that believeth not the Son"; and the Ethiopic version, his Son; and the Arabic version, "the Son of God"; and so is a direct antithesis to the phrase in the former clause of the verse:
hath made him a liar; not the Son, but God, as the Arabic version renders it, "hath made God himself a liar"; who is the God, of truth, and cannot lie; it is impossible he should; and as nothing can be, more contumelious and reproachful to the being and nature of God, so nothing can more fully expose and aggravate the sin of unbelief, with respect to Christ, as the Son of God:
because he believeth not the record that God gave of his Son; at the times and places before observed.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
hath the witness--of God, by His Spirit (1Jn 5:8).
in himself--God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God" (1Jn 5:1, 1Jn 5:5). The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship.
believeth not God--credits not His witness.
made him a liar--a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption (1Jn 1:10).
believeth not the record--Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [PEARSON, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [LEO].
gave--Greek, "hath testified, and now testifies."
of--concerning.
5:115:11: Եւ ա՛յս իսկ է վկայութիւնն, զի կեա՛նս յաւիտենականս ետ մեզ Աստուած. եւ ա՛յս են կեանքն, որ յՈրդին նորա են[3212]։ [3212] Ոմանք. Եւ ա՛յս իսկ է վկայութիւն. զի զկեանսն յաւի՛՛... են կեանք, որ յՈրդւոյ նորա են։
11 Եւ ա՛յս իսկ է վկայութիւնը. այն, որ Աստուած յաւիտենական կեանք տուեց մեզ. եւ այդ՝ այն կեանքն է, որ նրա Որդու մէջ է:
11 Եւ վկայութիւնը այս է, որ Աստուած մեզի յաւիտենական կեանք տուաւ ու այս կեանքը անոր Որդիին մէջն է։
Եւ այս իսկ է վկայութիւնն, զի կեանս յաւիտենականս ետ մեզ Աստուած, եւ այս են կեանքն որ յՈրդին նորա են:

5:11: Եւ ա՛յս իսկ է վկայութիւնն, զի կեա՛նս յաւիտենականս ետ մեզ Աստուած. եւ ա՛յս են կեանքն, որ յՈրդին նորա են[3212]։
[3212] Ոմանք. Եւ ա՛յս իսկ է վկայութիւն. զի զկեանսն յաւի՛՛... են կեանք, որ յՈրդւոյ նորա են։
11 Եւ ա՛յս իսկ է վկայութիւնը. այն, որ Աստուած յաւիտենական կեանք տուեց մեզ. եւ այդ՝ այն կեանքն է, որ նրա Որդու մէջ է:
11 Եւ վկայութիւնը այս է, որ Աստուած մեզի յաւիտենական կեանք տուաւ ու այս կեանքը անոր Որդիին մէջն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Свидетельство сие состоит в том, что Бог даровал нам жизнь вечную, и сия жизнь в Сыне Его.
5:11  καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῶ υἱῶ αὐτοῦ ἐστιν.
5:11. καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) μαρτυρία, (a-witnessing-unto,"ὅτι (to-which-a-one) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) ἔδωκεν (it-gave,"ὁ (the-one) θεὸς (a-Deity,"ἡμῖν, (unto-us,"καὶ (and) αὕτη (the-one-this) ἡ (the-one) ζωὴ (a-lifing) ἐν (in) τῷ (unto-the-one) υἱῷ (unto-a-Son) αὐτοῦ (of-it) ἐστίν. (it-be)
5:11. et hoc est testimonium quoniam vitam aeternam dedit nobis Deus et haec vita in Filio eius estAnd this is the testimony that God hath given to us eternal life. And this life is in his Son.
11. And the witness is this, that God gave unto us eternal life, and this life is in his Son.
5:11. And this is the testimony which God has given to us: Eternal Life. And this Life is in his Son.
5:11. And this is the record, that God hath given to us eternal life, and this life is in his Son.
And this is the record, that God hath given to us eternal life, and this life is in his Son:

11: Свидетельство сие состоит в том, что Бог даровал нам жизнь вечную, и сия жизнь в Сыне Его.
5:11  καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῶ υἱῶ αὐτοῦ ἐστιν.
5:11. et hoc est testimonium quoniam vitam aeternam dedit nobis Deus et haec vita in Filio eius est
And this is the testimony that God hath given to us eternal life. And this life is in his Son.
5:11. And this is the testimony which God has given to us: Eternal Life. And this Life is in his Son.
5:11. And this is the record, that God hath given to us eternal life, and this life is in his Son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: 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.
Albert Barnes: Notes on the Bible - 1834
5:11: And this is the record - This is the sum, or the amount, of the testimony (μαρτυρία marturia) which God has given respecting him.
That God hath given to us eternal life - Has provided, through the Saviour, the means of obtaining eternal life. See the notes at Joh 5:24; Joh 17:2-3.
And this life is in his Son - Is treasured up in him, or is to be obtained through him. See the Joh 1:4; Joh 11:25; Joh 14:6 notes; Col 3:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: this: Jo1 5:7, Jo1 5:10; Joh 1:19, Joh 1:32-34, Joh 8:13, Joh 8:14, Joh 19:35; Jo3 1:12; Rev 1:2
God: Jo1 5:13, Jo1 2:25; Mat 25:46; Joh 3:15, Joh 3:16, Joh 3:36, Joh 4:4, Joh 4:36, Joh 6:40, Joh 6:47, Joh 6:68, Joh 10:28, Joh 12:50; Joh 17:2, Joh 17:3; Rom 5:21, Rom 6:23; Ti1 1:16; Tit 1:2; Jde 1:21
this: Jo1 5:12, Jo1 5:20, Jo1 1:1-3, Jo1 4:9; Joh 1:4, Joh 5:21, Joh 5:26, Joh 11:25, Joh 11:26, Joh 14:6; Col 3:3, Col 3:4; Rev 22:1
Geneva 1599
(12) And this is the record, that God hath given to us eternal life, and this life is in his Son.
(12) Now at length he shows what this testimony is that is confirmed with so many witnesses: that is, that life or everlasting happiness is the gift of God, which is the Son, and proceeds from him to us, who by faith are joined with him, so that without him, life is nowhere to be found.
John Gill
And this is the record,.... The sum and substance of it, with respect to the person of Christ, and the security of salvation in him, who is the true God, and eternal life:
that God hath given to us eternal life; which is a life of glory and happiness hereafter; in the present state is unseen, but will in the world to come be a life of vision, free from all the sorrows and imperfections of this; and will be of the utmost perfection and pleasure, and for ever. This is a pure free grace gift of God the Father, proceeding from his sovereigns good will and pleasure, and which he gives to all his chosen ones, for they are ordained unto eternal life; to as many as he has given to his Son; to all that are redeemed by his blood, and are brought to believe in him: to these he gave it in his Son before the world began; and to the same in time he gives the right unto it, the meetness for it, and the pledge and earnest of it; and will hereafter give them the thing itself, the whole of it, to be possessed and enjoyed by them in person, to all eternity.
And this life is in his Son: not only the purpose and promise of it, but that itself; Christ asked it of his Father in the covenant of peace, and he gave it to him, that he might have it in himself for all his people; and here it is safe and secure, it is hid with Christ in God, it is bound up in the bundle of life with him; and because he lives, this life will never be lost, or they come short of it.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
hath given--Greek, aorist: "gave" once for all. Not only "promised" it.
life is in his Son--essentially (Jn 1:4; Jn 11:25; Jn 14:6); bodily (Col 2:9); operatively (Ti2 1:10) [LANGE in ALFORD]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam.
5:125:12: Որ ընդունի զՈրդին, ընդունի՛ եւ զկեանսն. եւ որ ո՛չ ընդունի զՈրդին Աստուծոյ, եւ ո՛չ զկեանսն ընդունի[3213]։ զէ [3213] Ոմանք. ԶՈրդի, եւ ոչ զկեանս ընդունիցի։
12 Ով ընդունում է Որդուն, ընդունում է նաեւ կեանքը. եւ ով չի ընդունում Աստծու Որդուն, չի ընդունում նաեւ կեանքը:
12 Ան որ Որդին ընդունած է՝ կեանք ունի եւ ան որ Աստուծոյ Որդին ընդունած չէ՝ կեանք չունի։
Որ ընդունի զՈրդին, ընդունի եւ զկեանսն. եւ որ ոչ ընդունի զՈրդին Աստուծոյ, եւ ոչ զկեանսն ընդունի:

5:12: Որ ընդունի զՈրդին, ընդունի՛ եւ զկեանսն. եւ որ ո՛չ ընդունի զՈրդին Աստուծոյ, եւ ո՛չ զկեանսն ընդունի[3213]։ զէ
[3213] Ոմանք. ԶՈրդի, եւ ոչ զկեանս ընդունիցի։
12 Ով ընդունում է Որդուն, ընդունում է նաեւ կեանքը. եւ ով չի ընդունում Աստծու Որդուն, չի ընդունում նաեւ կեանքը:
12 Ան որ Որդին ընդունած է՝ կեանք ունի եւ ան որ Աստուծոյ Որդին ընդունած չէ՝ կեանք չունի։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Имеющий Сына (Божия) имеет жизнь; не имеющий Сына Божия не имеет жизни.
5:12  ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει.
5:12. ὁ (The-one) ἔχων (holding) τὸν (to-the-one) υἱὸν (to-a-Son) ἔχει (it-holdeth) τὴν (to-the-one) ζωήν: (to-a-lifing) ὁ (the-one) μὴ (lest) ἔχων (holding) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὴν (to-the-one) ζωὴν (to-a-lifing) οὐκ (not) ἔχει. (it-holdeth)
5:12. qui habet Filium habet vitam qui non habet Filium Dei vitam non habetHe that hath the Son hath life. He that hath not the Son hath not life.
12. He that hath the Son hath the life; he that hath not the Son of God hath not the life.
5:12. Whoever has the Son, has Life. Whoever does not have the Son, does not have Life.
5:12. He that hath the Son hath life; [and] he that hath not the Son of God hath not life.
He that hath the Son hath life; [and] he that hath not the Son of God hath not life:

12: Имеющий Сына (Божия) имеет жизнь; не имеющий Сына Божия не имеет жизни.
5:12  ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει.
5:12. qui habet Filium habet vitam qui non habet Filium Dei vitam non habet
He that hath the Son hath life. He that hath not the Son hath not life.
5:12. Whoever has the Son, has Life. Whoever does not have the Son, does not have Life.
5:12. He that hath the Son hath life; [and] he that hath not the Son of God hath not life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: 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.
Albert Barnes: Notes on the Bible - 1834
5:12: He that hath the Son, hath life - See the notes at Joh 5:24. John evidently designs to refer to that passage in the verse before us, and to state a principle laid down by the Saviour himself. This is the sense of all the important testimony that had ever been borne by God on the subject of salvation, that he who believes in the Lord Jesus already has the elements of eternal life in his soul, and will certainly obtain salvation. Compare the notes at Joh 17:3.
And he that hath not the Son of God, hath not life - He that does not believe on him will not attain to eternal life. See the Joh 3:36 note; Mar 16:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: that hath the: Jo1 2:23, Jo1 2:24; Joh 1:12, Joh 3:36, Joh 5:24; Co1 1:30; Gal 2:20; Heb 3:14; Jo2 1:9
and he: Mar 16:16; Joh 3:36
John Gill
He that hath the Son,.... Has a spiritual and experimental knowledge of him, true faith in him; who has him dwelling in his heart, and living in him:
hath life: not only spiritual life, being quickened by him, and living by faith on him, but eternal life; the knowledge he has of him is eternal life; he has it in faith and hope, and has a right unto it, and the earnest of it, as well as has it in Christ his representative, whom he has, and in whom this life is:
and he that hath not the Son of God; no knowledge of him, nor faith in him, nor enjoyment of him:
hath not life; he is dead in sin, he is alienated from the life of God, has no title to eternal life, nor meetness for it, nor shall enjoy it, but shall die the second death.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
the Son . . . life--Greek, "THE life." BENGEL remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine" [Song 6:3]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [PEARSON, Exposition of the Creed].
5:135:13: Զայս գրեցի՛ ձեզ, զի գիտասջիք եթէ կեա՛նս յաւիտենականս ունիցիք. եւ զի հաւատայցէ՛ք յանուն Որդւոյն Աստուծոյ[3214]։ [3214] Բազումք. Կեանս յաւիտենականս ունիմք։ Ուր ոմանք. ունիք, զի հաւատացէք յան՛՛։
13 Այս բաները գրեցի ձեզ, որպէսզի գիտենաք, թէ յաւիտենական կեանք ունէք, եւ թէ՝ հաւատում էք Աստծու Որդու անուանը:
13 Այս բաները գրեցի ձեզի՝ որպէս զի գիտնաք թէ յաւիտենական կեանք ունիք դուք՝ որ Աստուծոյ Որդիին անունին կը հաւատաք*։
Զայս գրեցի ձեզ զի գիտասջիք եթէ կեանս յաւիտենականս ունիք, եւ զի հաւատայցէք յանուն Որդւոյն Աստուծոյ:

5:13: Զայս գրեցի՛ ձեզ, զի գիտասջիք եթէ կեա՛նս յաւիտենականս ունիցիք. եւ զի հաւատայցէ՛ք յանուն Որդւոյն Աստուծոյ[3214]։
[3214] Բազումք. Կեանս յաւիտենականս ունիմք։ Ուր ոմանք. ունիք, զի հաւատացէք յան՛՛։
13 Այս բաները գրեցի ձեզ, որպէսզի գիտենաք, թէ յաւիտենական կեանք ունէք, եւ թէ՝ հաւատում էք Աստծու Որդու անուանը:
13 Այս բաները գրեցի ձեզի՝ որպէս զի գիտնաք թէ յաւիտենական կեանք ունիք դուք՝ որ Աստուծոյ Որդիին անունին կը հաւատաք*։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Сие написал я вам, верующим во имя Сына Божия, дабы вы знали, что вы, веруя в Сына Божия, имеете жизнь вечную.
5:13  ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.
5:13. Ταῦτα (To-the-ones-these) ἔγραψα (I-scribed) ὑμῖν (unto-ye) ἵνα (so) εἰδῆτε (ye-might-have-had-come-to-see) ὅτι (to-which-a-one) ζωὴν (to-a-lifing) ἔχετε (ye-hold) αἰώνιον, (to-aged-belonged,"τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
5:13. haec scripsi vobis ut sciatis quoniam vitam habetis aeternam qui creditis in nomine Filii DeiThese things I write to you that you may know that you have eternal life: you who believe in the name of the Son of God.
13. These things have I written unto you, that ye may know that ye have eternal life, unto you that believe on the name of the Son of God.
5:13. I am writing this to you, so that you may know that you have Eternal Life: you who believe in the name of the Son of God.
5:13. 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 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:

13: Сие написал я вам, верующим во имя Сына Божия, дабы вы знали, что вы, веруя в Сына Божия, имеете жизнь вечную.
5:13  ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.
5:13. haec scripsi vobis ut sciatis quoniam vitam habetis aeternam qui creditis in nomine Filii Dei
These things I write to you that you may know that you have eternal life: you who believe in the name of the Son of God.
5:13. I am writing this to you, so that you may know that you have Eternal Life: you who believe in the name of the Son of God.
5:13. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: 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.
Albert Barnes: Notes on the Bible - 1834
5:13: These things have I written unto you - The things in this Epistle respecting the testimony borne to the Lord Jesus.
That believe on the name of the Son of God - To believe on his name, is to believe on himself - the word "name" often being used to denote the person. See the notes at Mat 28:19.
That ye may know that ye have eternal life - That you may see the evidence that eternal life has been provided, and that you may be able, by self-examination, to determine whether you possess it. Compare the notes at Joh 20:31.
And that ye may believe ... - That you may continue to believe, or may persevere in believing. He was assured that they actually did believe on him then; but he was desirous of so setting before them the nature of religion, that they would continue to exercise faith in him. It is often one of the most important duties of ministers of the gospel, to present to real Christians such views of the nature, the claims, the evidences, and the hopes of religion, as shall be adapted to secure their perseverance in the faith. In the human heart, even when converted, there is such a proneness to unbelief; the religious affections so easily become cold; there are so many cares pertaining to the world that are suited to distract the mind; there are so many allurements of sin to draw the affections away from the Saviour; that there is need of being constantly reminded of the nature of religion, in order that the heart may not be wholly estranged from the Saviour. No small part of preaching, therefore, must consist of the re-statement of arguments with which the mind has been before fully convinced; of motives whose force has been once felt and acknowledged; and of the grounds of hope and peace and joy which have already, on former occasions, diffused comfort through the soul. It is not less important to keep the soul, than it is to "convert" it; to save it from coldness, and deadness, and formality, than it was to impart to it the elements of spiritual life at first. It may be as important to trim a vine, if one would have grapes, as it is to set it out; to keep a garden from being overrun with weeds in the summer, as it was to plant it in the spring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: have I: Jo1 1:4, Jo1 2:1, Jo1 2:13, Jo1 2:14, Jo1 2:21, Jo1 2:26; Joh 20:31, Joh 21:24; Pe1 5:12
believe: Jo1 3:23; Joh 1:12, Joh 2:23, Joh 3:18; Act 3:16, Act 4:12; Ti1 1:15, Ti1 1:16
ye may know: Jo1 5:10, Jo1 1:1, Jo1 1:2; Rom 8:15-17; Co2 5:1; Gal 4:6; Pe2 1:10, Pe2 1:11
Geneva 1599
(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.
(13) The conclusion of the epistle, in which he shows first of all, that even they who already believe, need this doctrine, that they may grow more and more in faith: that is to say, that they may be daily more and more certain of their salvation in Christ, through faith.
John Gill
These things have I written unto you,.... Which are contained in the epistle in general, and particularly what is written in the context, concerning the victory of the world, being ascribed to him who believes that Christ is the Son of God; and concerning the six witnesses of his sonship, and the record bore by God, that the gift of eternal life is in him: and which are especially written to them,
that believe on the name of the Son of God; who not only believed that Christ is the Son of God, which this six fold testimony would confirm them in, but also believed in his name for righteousness, life, and salvation; in which name there is all this, and in no other; and who also professed their faith in him, and were baptized in his name, and continued believing in him, and holding fast their profession of him. The end of writing these things to them was,
that ye may know that ye have eternal life; that there is such a thing as eternal life; that this is in Christ; that believers have it in him, and the beginning of it in themselves; and that they have a right unto it, and meetness for it, and shall certainly enjoy it; the knowledge of which is had by faith, under the testimony of the Spirit of God, and particularly what is above written concerning eternal life, being a free grace gift of God; and this being in Christ, and the assurance of it, that such who have him, or believe in him, have that which might serve to communicate, cultivate, and increase such knowledge:
and that ye may believe on the name of the Son of God; which they had done already, and still did; the sense is, the above things were written to them concerning the Son of God, that they might be encouraged to continue believing in him, as such; to hold fast the faith of him and go on believing in him to the end; and that their faith in him might be increased; for faith is imperfect and is capable of increasing, and growing exceedingly: and nothing more tends unto, or is a more proper means of it, than the sacred writings, the reading and hearing them explained, and especially that part of them which respects the person, office, and grace of Christ. The Alexandrian copy, and one of Beza's manuscripts, the Vulgate Latin, Syriac, and Ethiopic versions, read, "these things have I written unto you, that ye may know that ye have eternal life, who believe in the name of the Son of God".
John Wesley
These things have I written - In the introduction, 1Jn 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.
Robert Jamieson, A. R. Fausset and David Brown
The oldest manuscripts and versions read, "These things have I written unto you [omitting 'that believe on the name of the Son of God'] that ye may know that ye have eternal life (compare 1Jn 5:11), THOSE (of you I mean) WHO believe (not as English Version reads, 'and that ye may believe') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," &c. (compare 1Jn 5:12).
These things--This Epistle. He, towards the close of his Gospel (Jn 20:30-31), wrote similarly, stating his purpose in having written. In 1Jn 1:4 he states the object of his writing this Epistle to be, "that your joy may be full." To "know that we have eternal life" is the sure way to "joy in God."
5:145:14: Եւ ա՛յս է համարձակութիւնն զոր ունիմք մեք առ նա, զի զոր ինչ հայցեսցուք ըստ կամաց նորա, լսէ՛ մեզ։
14 Եւ ա՛յս է այն վստահութիւնը, որն ունենք մենք նրա հանդէպ. այն, որ ի՛նչ էլ խնդրենք ըստ նրա կամքի, նա մեզ կը լսի.
14 Մենք համարձակութիւնը ունինք անոր քով, քանզի գիտենք թէ ինչ որ խնդրելու ըլլանք իր կամքին համեմատ, պիտի լսէ մեզի։
Եւ այս է համարձակութիւնն զոր ունիմք մեք առ նա, զի զոր ինչ հայցեսցուք ըստ կամաց նորա` լսէ մեզ:

5:14: Եւ ա՛յս է համարձակութիւնն զոր ունիմք մեք առ նա, զի զոր ինչ հայցեսցուք ըստ կամաց նորա, լսէ՛ մեզ։
14 Եւ ա՛յս է այն վստահութիւնը, որն ունենք մենք նրա հանդէպ. այն, որ ի՛նչ էլ խնդրենք ըստ նրա կամքի, նա մեզ կը լսի.
14 Մենք համարձակութիւնը ունինք անոր քով, քանզի գիտենք թէ ինչ որ խնդրելու ըլլանք իր կամքին համեմատ, պիտի լսէ մեզի։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: И вот какое дерзновение мы имеем к Нему, что, когда просим чего по воле Его, Он слушает нас.
5:14  καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν.
5:14. καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) παρρησία (an-all-uttering-unto) ἣν (to-which) ἔχομεν (we-hold) πρὸς (toward) αὐτόν, (to-it,"ὅτι (to-which-a-one) ἐάν (if-ever) τι (to-a-one) αἰτώμεθα ( we-might-appeal-unto ) κατὰ (down) τὸ (to-the-one) θέλημα (to-a-determining-to) αὐτοῦ (of-it) ἀκούει (it-heareth) ἡμῶν. (of-us)
5:14. et haec est fiducia quam habemus ad eum quia quodcumque petierimus secundum voluntatem eius audit nosAnd this is the confidence which we have towards him: That, whatsoever we shall ask according to his will, he heareth us.
14. And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us:
5:14. And this is the confidence which we have toward God: that no matter what we shall request, in accord with his will, he hears us.
5:14. And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:
And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

14: И вот какое дерзновение мы имеем к Нему, что, когда просим чего по воле Его, Он слушает нас.
5:14  καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν.
5:14. et haec est fiducia quam habemus ad eum quia quodcumque petierimus secundum voluntatem eius audit nos
And this is the confidence which we have towards him: That, whatsoever we shall ask according to his will, he heareth us.
5:14. And this is the confidence which we have toward God: that no matter what we shall request, in accord with his will, he hears us.
5:14. And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: В верующем сознании обладания истинною, вечною жизнью заключается, как необходимый момент, сыновнее дерзновение верующего пред Богом (ст. 14, см. II:28; III:21; IV:17), состоящее в радостной надежде, что Бог услышит наши молитвы, если только они согласуются с Его святейшею волею (ср. Ин 16:24; Евр 4:16), - "если мы просим у Бога сообразного с волею Его, то Он слушает нас... А кто просит противного воле Учителя, тот не будет и услышан" (блаж. Феофил.). В силу этой христианской надежды происходит то, что просимое у Бога, ожидаемое от Него, является для верующего христианина как бы исполнившимся (ст. 15). Такова сущность христианской молитвы вообще.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sin unto Death.A. D. 80.
14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death.

Here we have,

I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.

III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16. Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death (v. 16), and there is a sin not unto death, v. 17. (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10. But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem--for warning to others) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,

IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb. x. 27. And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin (v. 17); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.
Adam Clarke: Commentary on the Bible - 1831
5:14: This is the confidence - Παρῥησια, 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.
Albert Barnes: Notes on the Bible - 1834
5:14: And this is the confidence that we have in him - Margin, "concerning." Greek, "toward him," or in respect to him - πρὸς αὐτὸν pros auton. The confidence referred to here is that which relates to the answer to prayer. The apostle does not say that this is the only thing in respect to which there is to be confidence in him, but that it is one which is worthy of special consideration. The sense is, that one of the effects of believing on the Lord Jesus Jo1 5:13 is, that we have the assurance that our prayers will be answered. On the word "confidence," see the notes at Jo1 3:21; Jo1 4:17.
That, if we ask anything according to his will, he heareth us - This is the proper and the necessary limitation in all prayer. God has not promised to grant anything that shall be contrary to his will, and it could not be right that he should do it. We ought not to wish to receive anything that should be contrary to what he judges to be best. No man could hope for good who should esteem his own wishes to be a better guide than the will of God; and it is one of the most desirable of all arrangements that the promise of any blessing to be obtained by prayer should be limited and bounded by the will of God. The limitation here, "according to his will," probably implies the following things:
(1) In accordance with what he has "declared" that he is willing to grant. Here the range is large, for there are many things which we know to be in accordance with his will, if they are sought in a proper manner - as the forgiveness of sins, the sanctification of the soul, Th1 4:3, comfort in trial, the needful supply of our wants, grace that we may do our duty, wisdom to direct and guide us, Jam 1:5, deliverance from the evils which beset us, the influences of his Spirit to promote the cause of religion in the world, and our final salvation. Here is a range of subjects of petition that may gratify the largest wishes of prayer.
(2) the expression, "according to his will," must limit the answer to prayer to what "he" sees to be best for us. Of that we are not always good judges. We never perceive it as clearly as our Maker does, and in many things we might be wholly mistaken. Certainly we ought not to desire to be permitted to ask anything which "God" would judge not to be for our good.
(3) the expression must limit the petition to what it will be "consistent" for God to bestow upon us. We cannot expect that he will work a miracle in answer to our prayers; we cannot ask him to bestow blessings in violation of any of the laws which he has ordained, or in any other way than that which he has appointed. It is better that the particular blessing should be withheld from us, than that the laws which he has appointed should be disregarded. It is better that an idle man should not have a harvest, though he should pray for it, than that God should violate the laws by which he has determined to bestow such favors as a reward of industry, and work a special miracle in answer to a lazy man's prayers.
(4) the expression, "according to his will," must limit the promise to what will be for the good of the whole. God presides over the universe: and though in him there is an infinite fulness, and he regards the wants of every individual throughout his immense empire, yet the interests of the whole, as well as of the individual, are to be consulted and regarded. In a family, it is conceivable that a child might ask for some favor whose bestowment would interfere materially with the rights of others, or be inconsistent with the good of the whole, and in such a case a just father would of course withhold it. With these necessary limitations the range of the promise in prayer is ample; and, with these limitations, it is true beyond a question that he does hear and answer prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: this: Jo1 3:21; Eph 3:12; Heb 3:6, Heb 3:14, Heb 10:35
in him: or, concerning him
if: Jo1 3:22; Jer 29:12, Jer 29:13, Jer 33:3; Mat 7:7-11, Mat 21:22; Joh 14:13, Joh 15:7, Joh 16:24; Jam 1:5, Jam 1:6, Jam 4:3, Jam 5:16
he: Job 34:28; Psa 31:22, Psa 34:17, Psa 69:33; Pro 15:29; Joh 9:31, Joh 11:42
Geneva 1599
(14) And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:
(14) Because we do not yet in effect obtain that which we hope for, the apostle combines invocation or prayer with faith, which he will have proceed from faith, and moreover to be conceived in such a way, that nothing is asked but that which is agreeable to the will of God: and such prayers cannot be useless.
John Gill
And this is the confidence that we have in him,.... Either in God, to whom prayer is made; or in the Son of God, through whose blood and righteousness believers in him have confidence with God at the throne of grace; they can come with boldness and intrepidity, and use freedom and liberty of speech, as the word here used signifies; especially when they have the Spirit of Christ with them, and are under the sprinklings of the blood of Christ, and have a comfortable assurance of being heard and answered; and this is what the Jews call , "the consideration", or "attention of prayer" (s), which they explain thus;
"after a man has prayed, he judges in his heart that the holy blessed God will give him his reward, and will do everything needful for him, and will hear his prayer, because he has prayed with intention;''
but this is much better expressed, and upon a much better foundation, by our apostle here:
that if we ask anything according to his will, he heareth us; to ask anything according to the will of God, is to ask, as to matter, what, and in a manner which, is agreeably to it; by which is meant, not his secret will, or his purposes and decrees, which are unknown, though, so far as these are made known, they are not to be prayed against, for they can never be made void; and therefore, when God had declared it as his purposing will, that the Israelites in the wilderness should not enter into Canaan's land, and that he had rejected Saul from the kingdom, in these cases it would have been wrong for Moses to have prayed for the one, or Samuel for the other; 1Kings 16:1; and though no one person is to be excluded from our prayers on the account of the decree of reprobation, since no man can certainly be known to be a reprobate; yet it does not become us to pray for the conversion and salvation of reprobates in general, since this would be contrary to the decree of God: and such purposes which God has declared by prophecy he has purposed in himself, as the conversion of the Jews, the bringing in the fulness of the Gentiles, the destruction of antichrist, and the glory of the Gospel church, for these we should pray that God would hasten them in his own time, and we are sure of being heard; but the revealed will of God is here intended, by which it appears that all grace is laid up in Christ, and all spiritual blessings are with him, and that the covenant of grace is ordered in all things, and full of the sure mercies of David, and of exceeding great and precious promises; all which are treasured up for the benefit and use of the people of God; and if, therefore, they ask for any grace, or supply of grace, for any spiritual blessing or mercy laid up in Christ, in the covenant, or in any of the promises, they ask that for matter which is according to the will of God, and which they may be assured they shall have, sooner or later: and to ask in a manner agreeably to his will, is to come in the name of Christ, and make mention of his righteousness, and ask for his sake; to put up all petitions in faith, with fervency, in sincerity, and uprightness; with reverence, humility, and submission to the divine will, and with importunity; and such askers God hears, even so as to answer, and grant their requests in his own time, though not always in theirs; in some cases sooner, in others later, according to his infinite wisdom, and in his own way, which is always the best, though not in theirs, as in the case of the Apostle Paul, 2Cor 12:7. The Alexandrian copy and the Ethiopic version read, "if we ask anything according to", or in his name: that is, of Christ, and which agrees with Jn 14:13.
(s) T. Bab. Bava Bathra, fol. 164. 2.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
the confidence--boldness (1Jn 4:17) in prayer, which results from knowing that we have eternal life (1Jn 5:13; 1Jn 3:19, 1Jn 3:22).
according to his will--which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. ALFORD well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.
5:155:15: Զի եթէ գիտիցեմք՝ եթէ լսէ հայցուածոցն մերոց, ապա՛ գիտեմք՝ եթէ առնումք զհայցուածսն՝ զոր հայցեմք առ ՚ի նմանէ[3215]։[3215] Ոմանք. Զի եթէ գիտեմք... զհայցուածն զոր։
15 եւ քանի որ գիտենք, թէ նա լսում է մեր խնդրանքները, ապա գիտենք նաեւ, որ կը ստանանք այն խնդրանքները, որ հայցեցինք նրանից:
15 Եւ եթէ գիտնանք թէ պիտի լսէ ինչ որ խնդրելու ըլլանք, ուրեմն կը գիտնանք թէ պիտի առնենք ինչ որ խնդրենք իրմէ։
Զի եթէ գիտիցեմք եթէ լսէ հայցուածոցն մերոց, ապա գիտեմք եթէ առնումք զհայցուածսն զոր հայցեմք առ ի նմանէ:

5:15: Զի եթէ գիտիցեմք՝ եթէ լսէ հայցուածոցն մերոց, ապա՛ գիտեմք՝ եթէ առնումք զհայցուածսն՝ զոր հայցեմք առ ՚ի նմանէ[3215]։
[3215] Ոմանք. Զի եթէ գիտեմք... զհայցուածն զոր։
15 եւ քանի որ գիտենք, թէ նա լսում է մեր խնդրանքները, ապա գիտենք նաեւ, որ կը ստանանք այն խնդրանքները, որ հայցեցինք նրանից:
15 Եւ եթէ գիտնանք թէ պիտի լսէ ինչ որ խնդրելու ըլլանք, ուրեմն կը գիտնանք թէ պիտի առնենք ինչ որ խնդրենք իրմէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: А когда мы знаем, что Он слушает нас во всем, чего бы мы ни просили, --знаем и то, что получаем просимое от Него.
5:15  καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ᾽ αὐτοῦ.
5:15. καὶ (And) ἐὰν (if-ever*"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἀκούει (it-heareth) ἡμῶν (of-us,"ὃ (to-which) ἐὰν (if-ever) αἰτώμεθα , ( we-might-appeal-unto ) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἔχομεν (we-hold) τὰ (to-the-ones) αἰτήματα (to-appealings-to) ἃ ( to-which ) ᾐτήκαμεν (we-had-come-to-appeal-unto) ἀπ' (off) αὐτοῦ. (of-it)
5:15. et scimus quoniam audit nos quicquid petierimus scimus quoniam habemus petitiones quas postulavimus ab eoAnd we know that he heareth us whatsoever we ask: we know that we have the petitions which we request of him.
15. and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him.
5:15. And we know that he hears us, no matter what we request; so we know that we can obtain the things that we request of him.
5:15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.
And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him:

15: А когда мы знаем, что Он слушает нас во всем, чего бы мы ни просили, --знаем и то, что получаем просимое от Него.
5:15  καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ᾽ αὐτοῦ.
5:15. et scimus quoniam audit nos quicquid petierimus scimus quoniam habemus petitiones quas postulavimus ab eo
And we know that he heareth us whatsoever we ask: we know that we have the petitions which we request of him.
5:15. And we know that he hears us, no matter what we request; so we know that we can obtain the things that we request of him.
5:15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: 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.
Albert Barnes: Notes on the Bible - 1834
5:15: And if we know that he hear us - That is, if we are assured of this as a true doctrine, then, even though we may not "see" immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good. The specific thing that we asked may not indeed be granted, (compare Luk 22:42; Co2 12:8-9), but the prayer will not be disregarded, and the thing which is most for our good will be bestowed upon us. The "argument" here is derived from the faithfulness of God; from the assurance which we feel that when he has promised to hear us, there will be, sooner or later, a real answer to the prayer.
We know that we have the petitions ... - That is, evidently, we now that we "shall" have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for
(a) the prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls - all of which are "future," and which cannot be expected to be granted at once; and,
(b) the answer to prayer is sometimes delayed, though ultimately granted. There may be reasons why the answer should be deferred, and the promise is not that it shall be immediate. The "delay" may arise from such causes as these:
(1) To try our faith, and see whether the blessing is earnestly desired.
(2) perhaps it could not be at once answered without a miracle.
(3) it might not be consistent with the divine arrangements respecting others to grant it to us at once.
(4) our own condition may not be such that it would be best to answer it at once.
We may need further trial, further chastisement, before the affliction, for example, shall be removed; and the answer to the prayer may be delayed for months or years. Yet, in the meantime, we may have the firmest assurance that the prayer is heard, and that it will be answered in the way and at the period when God shall see it to be best.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: if: Pro 15:29; Jer 15:12, Jer 15:13
we know: Mar 11:24; Luk 11:9, Luk 11:10
John Gill
And if we know that he hear us,.... As it may be assured he does hear and answer all such persons that ask according to his will:
whatsoever we ask, we know, or are assured,
that we have the petitions that we desired of him: for as it is the nature of that holy confidence, which believers have in God, to believe whatever they ask according to his will, in general, shall be grappled, so every request in particular; yea, before the mercy desired, or the favour asked for is conferred, they are as sure of having it in God's own time and way, as if they now had it in hand and fact.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
hear--Greek, "that He heareth us."
we have the petitions that we desired of him--We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.
5:165:16: Եթէ ոք տեսցէ զեղբայր իւր մեղուցեալ՝ մեղս որ ո՛չ առ ՚ի մահ, խնդրեսցէ՛՝ եւ տացէ նմա կեա՛նս մեղուցելոյն ո՛չ առ ՚ի մահ։ Են մեղք՝ որ մահուչափ են, ո՛չ վասն այնորիկ ասեմ եթէ խնդրեսցես[3216]։ [3216] Ոմանք. Մեղս որ ոչ ՚ի մահ... եւ տայցէ նմա կեանս. եւ ոմանք. Եւ տացի կեանս մեղու՛՛... թէ խնդ՛՛։
16 Եթէ մէկը տեսնի, որ իր եղբայրը գործել է մի մեղք, որ մահացու չէ, թող խնդրի, եւ Աստուած մահացու մեղք չգործողին կեանք կը շնորհի. մեղք կայ, որ մահացու է. դրա՛ մասին չեմ ասում, որ խնդրես:
16 Եթէ մէկը տեսնէ որ իր եղբայրը ո՛չ մահացու մեղք մը գործեց, թող խնդրէ ու Աստուած կեանք պիտի տայ այն մահացու չեղած մեղքը գործողին։ Մեղք կայ որ մահացու է, չեմ ըսեր թէ անոր համար խնդրէ։
Եթէ ոք տեսցէ զեղբայր իւր մեղուցեալ մեղս որ ոչ առ ի մահ, խնդրեսցէ եւ տացէ նմա կեանս մեղուցելոյն ոչ առ ի մահ. են մեղք որ մահուչափ են, ոչ վասն այնորիկ ասեմ եթէ [27]խնդրեսցես:

5:16: Եթէ ոք տեսցէ զեղբայր իւր մեղուցեալ՝ մեղս որ ո՛չ առ ՚ի մահ, խնդրեսցէ՛՝ եւ տացէ նմա կեա՛նս մեղուցելոյն ո՛չ առ ՚ի մահ։ Են մեղք՝ որ մահուչափ են, ո՛չ վասն այնորիկ ասեմ եթէ խնդրեսցես[3216]։
[3216] Ոմանք. Մեղս որ ոչ ՚ի մահ... եւ տայցէ նմա կեանս. եւ ոմանք. Եւ տացի կեանս մեղու՛՛... թէ խնդ՛՛։
16 Եթէ մէկը տեսնի, որ իր եղբայրը գործել է մի մեղք, որ մահացու չէ, թող խնդրի, եւ Աստուած մահացու մեղք չգործողին կեանք կը շնորհի. մեղք կայ, որ մահացու է. դրա՛ մասին չեմ ասում, որ խնդրես:
16 Եթէ մէկը տեսնէ որ իր եղբայրը ո՛չ մահացու մեղք մը գործեց, թող խնդրէ ու Աստուած կեանք պիտի տայ այն մահացու չեղած մեղքը գործողին։ Մեղք կայ որ մահացու է, չեմ ըսեր թէ անոր համար խնդրէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Если кто видит брата своего согрешающего грехом не к смерти, то пусть молится, и [Бог] даст ему жизнь, [то есть] согрешающему [грехом] не к смерти. Есть грех к смерти: не о том говорю, чтобы он молился.
5:16  ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῶ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ.
5:16. Ἐάν (If-ever) τις (a-one) ἴδῃ (it-might-have-had-seen) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) ἁμαρτάνοντα (to-un-adjusting-along) ἁμαρτίαν (to-an-un-adjusting-along-unto) μὴ (lest) πρὸς (toward) θάνατον, (to-a-death,"αἰτήσει, (it-shall-appeal-unto) καὶ (and) δώσει (it-shall-give) αὐτῷ (unto-it) ζωήν, (to-a-lifing,"τοῖς (unto-the-ones) ἁμαρτάνουσιν ( unto-un-adjusting-along ) μὴ (lest) πρὸς (toward) θάνατον. (to-a-death) ἔστιν (It-be) ἁμαρτία (an-un-adjusting-along-unto) πρὸς (toward) θάνατον: (to-a-death) οὐ (not) περὶ (about) ἐκείνης (of-the-one-thither) λέγω (I-forth) ἵνα (so) ἐρωτήσῃ. (it-might-have-entreated-unto)
5:16. qui scit fratrem suum peccare peccatum non ad mortem petet et dabit ei vitam peccantibus non ad mortem est peccatum ad mortem non pro illo dico ut rogetHe that knoweth his brother to sin a sin which is not to death, let him ask: and life shall be given to him who sinneth not to death. There is a sin unto death. For that I say not that any man ask.
16. If any man see his brother sinning a sin not unto death, he shall ask, and will give him life for them that sin not unto death. There is a sin unto death: not concerning this do I say that he should make request.
5:16. Anyone who realizes that his brother has sinned, with a sin that is not unto death, let him pray, and life shall be given to him who has sinned not unto death. There is a sin which is unto death. I am not saying that anyone should ask on behalf of that sin.
5:16. 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.
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:

16: Если кто видит брата своего согрешающего грехом не к смерти, то пусть молится, и [Бог] даст ему жизнь, [то есть] согрешающему [грехом] не к смерти. Есть грех к смерти: не о том говорю, чтобы он молился.
5:16  ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῶ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ.
5:16. qui scit fratrem suum peccare peccatum non ad mortem petet et dabit ei vitam peccantibus non ad mortem est peccatum ad mortem non pro illo dico ut roget
He that knoweth his brother to sin a sin which is not to death, let him ask: and life shall be given to him who sinneth not to death. There is a sin unto death. For that I say not that any man ask.
5:16. Anyone who realizes that his brother has sinned, with a sin that is not unto death, let him pray, and life shall be given to him who has sinned not unto death. There is a sin which is unto death. I am not saying that anyone should ask on behalf of that sin.
5:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Дерзновение веры и молитвы - великое сокровище, на котором основывается блаженство верующего. Но верующий должен пользоваться этим благом не для себя только, но и для ближних, посильно содействуя их благу и спасению, - и прежде всего молитвою за них. Что касается, частнее, ходатайственной молитвы за согрешающих (1, 8) братьев, то она, как и молитва вообще, может быть услышана Богом только при известных с нашей стороны условиях. "Сказав, что Бог исполняет прошения наши, согласные с Его волею, Апостол теперь ясно высказывает желание свое о том, чего бы мы просили по воле Божией. И как он много, почти чрез все послание, говорил о любви к брату и о том, что Бог желает, чтобы мы соблюдали любовь к брату нелицемерно, то теперь одним из желаний Его, и самым лучшим, называет то, что когда кто видит брата своего, согрешающего грехом несмертным, то пусть просит" (блаж. Феофил.). Мы должны молиться за согрешающих братьев, если они совершают грех не к смерти (amartian mh proV qanaton), т. е., если они не отпали совершенно от веры и любви, если не устранили себя преднамеренно от воздействия на них благодатных средств. Но кроме греха не к смерти, есть еще грех к смерти, т. е., подобное упомянутой в Евангелии хуле на Духа Святого (Мф 12:31-32), решительное, сознательное и намеренное отпадение от веры - особенно от веры в воплощение Сына Божия (Иак 4:3), и от любви к ближнему (III:10): ненависть к брату Апостол прямо называет человекоубийством (III:15); о тяжести же греха отречения от воплотившегося Сына Божия говорит и Апостол Павел (Евр 6:4-6; 10:26). Представляя молитву за согрешающих грехом несмертным непременным долгом верующего христианина (ср. Иак 5:16). Апостол не дает такого наставления о молитве за согрешающих грехом смертным, хотя прямо не запрещает грехов и этого рода: успеху молитвы в последнем случае противодействуют неверие, упорство, ожесточение и коснение во грехах. Но и грехи первого рода, несмертные, требуют тщательного очищения и должны быть избегаемы, поскольку "всякая неправда есть грех" (ст. 7а).
Adam Clarke: Commentary on the Bible - 1831
5:16: 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 חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה 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, etc., 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, etc., 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, 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 Mat 12:31, Mat 12:39 (note).
Albert Barnes: Notes on the Bible - 1834
5:16: If a man see his brother sin a sin ... - From the general assurance that God hears prayer, the apostle turns to a particular case in which it may be benevolently and effectually employed, in rescuing a brother from death. There has been great diversity of opinion in regard to the meaning of this passage, and the views of expositors of the New Testament are by no means settled as to its true sense. It does not comport with the design of these notes to examine the opinions which have been held in detail. A bare reference, however, to some of them will show the difficulty of determining with certainty what the passage means, and the impropriety of any very great confidence in one's own judgment in the case. Among these opinions are the following. Some have supposed that the sin against the Holy Spirit is intended; some that the phrase denotes any great and enormous sin, as murder, idolatry, adultery; some that it denotes some sin that was punishable by death by the laws of Moses; some that it denotes a sin that subjected the offender to excommunication from the synagogue or the church; some that it refers to sins which brought fatal disease upon the offender, as in the case of those who abused the Lord's Supper at Corinth, (see the notes at Co1 11:30); some that it refers to crimes committed against the laws, for which the offender was sentenced to death, meaning that when the charge alleged was false, and the condemnation unjust, they ought to pray for the one who was condemned to death, and that he would be spared; but that when the offence was one which had been really committed, and the offender deserved to die, they ought not to pray for him, or, in other words, that by "the sin unto death," offences against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute; and by the "sin not unto death," offences are referred to which might be pardoned, and when the punishment might be commuted; some that it refers to sins "before" and "after" baptism, the former of which might be pardoned, but the latter of which might not be; and some, and perhaps this is the common opinion among the Roman Catholics, that it refers to sins that might or might not be pardoned after death, thus referring to the doctrine of purgatory.
These various opinions may be seen stated more at length in Rosenmuller, Lucke, Pool (Synopsis,) and Clarke, "in loc." To go into an examination of all these opinions would require a volume by itself, and all that can be done here is to furnish what seems to me to be the fair exposition of the passage. The word "brother" may refer either to a member of the church, whether of the particular church to which one was attached or to another, or it may be used in the larger sense which is common as denoting a fellow-man, a member of the great family of mankind. There is nothing in the word which necessarily limits it to one in the church; there is nothing in the connection, or in the reason assigned, why what is said should be limited to such an one. The "duty" here enjoined would be the same whether the person referred to was in the church or not; for it is our duty to pray for those who sin, and to seek the salvation of those whom we see to be going astray, and to be in danger of ruin, wheRev_er they are, or whoever they may be. At the same time, the correct interpretation of the passage does not depend on determining whether the word "brother" refers to one who is a professed Christian or not.
A sin which is not unto death - The great question in the interpretation of the whole passage is, what is meant by the "sin unto death." The Greek (ἁμαρτία πρὸς θάνατον hamartia pros thanaton) would mean properly a sin which "tends" to death; which would "terminate" in death; of which death was the penalty, or would be the result, unless it were arrested; a sin which, if it had its own course, would terminate thus, as we should speak of a disease "unto death." Compare the notes at Joh 11:4. The word "death" is used in three significations in the New Testament, and as employed here might, so far as the word is concerned, be applied in any one of those senses. It is used to denote:
(a) literally, the death of the body;
(b) spiritual death, or death "in trespasses and sin," Eph 2:1;
(c) the "second death," death in the world of woe and despair.
If the sin here mentioned refers to "temporal" death, it means such a sin that temporal death must inevitably follow, either by the disease which it has produced, or by a judicial sentence where there was no hope of pardon or of a commutation of the punishment; if it refers to death in the future world, the second death, then it means such a sin as is unpardonable. That this last is the reference here seems to me to be probable, if not clear, from the following considerations:
(1) There is such a sin referred to in the New Testament, a sin for which there is forgiveness "neither in this life nor the life to come." See the notes at Mat 12:31-32. Compare Mar 3:29. If there is such a sin, there is no impropriety in supposing that John would refer to it here.
(2) this is the "obvious" interpretation. It is that which would occur to the mass of the readers of the New Testament, and which it is presumed they do adopt; and this, in general, is one of the best means of ascertaining the sense of a passage in the Bible.
(3) the other significations attached to the word "death," would be quite inappropriate here.
(a) It cannot mean "unto spiritual death," that is, to a continuance in sin, for how could that be known? and if such a case occurred, why would it be improper to pray for it? Besides, the phrase "a sin unto spiritual death," or "unto continuance in sin," is one that is unmeaning.
(b) It cannot be shown to refer to a disease that should be unto death, miraculously inflicted on account of sin, because, if such cases occurred, they were very rare, and even if a disease came upon a man miraculously in consequence of sin, it could not be certainly known whether it was, or was not, unto death. All who were visited in this way did not certainly die. Compare Co1 5:4-5, with Co2 2:6-7. See also Co1 11:30.
(c) It cannot be shown that it refers to the case of those who were condenmed by the civil magistrate to death, and for whom there was no hope of reprieve or pardon, for it is not certain that there were such cases; and if there were, and the person condemned were innocent, there was every reason to pray that God would interpose and save them, even when there was no hope from man; and if they were guilty, and deserved to die, there was no reason why they should not pray that the sin might be forgiven, and that they might be prepared to die, unless it were a case where the sin was unpardonable. It seems probable, therefore, to me, that the reference here is to the sin against the Holy Spirit, and that John means here to illustrate the duty and the power of prayer, by showing that for any sin short of that, however aggravated, it was their duty to pray that a brother might be forgiven. Though it might not be easy to determine what was the unpardonable sin, and John does not say that those to whom he wrote could determine that with certainty, yet there were many sins which were manifestly not of that aggravated character, and for those sins it was proper to pray.
There was clearly but one sin that was unpardonable - "there is a sin unto death;" there might be many which were not of this description, and in relation to them there was ample scope for the exercise of the prayer of faith. The same thing is true now. It is not easy to define the unpardonable sin, and it is impossible for us to determine in any case with absolute certainty that a man has committed it. But there are multitudes of sins which people commit, which upon no proper interpretation of the passages respecting the sin which "hath never forgiveness," can come under the description of that sin, and for which it is proper, therefore, to pray that they may be pardoned. We know of cases enough where sin "may" be forgiven; and, without allowing the mind to be disturbed about the question respecting the unpardonable sin, it is our duty to bear such cases on our hearts before God, and to plead with him that our erring brethren may be saved.
He shall ask - That is, he shall pray that the offender may be brought to true repentance, and may be saved.
And he shall give him life for them that sin not unto death - That is, God shall give life, and he shall be saved from the eternal death to which he was exposed. This, it is said, would be given to him who offers the prayer; that is, his prayer would be the means of saving the offending brother. What a motive is this to prayer! How faithful and constant should we be in pleading for our fellow-sinners, that we may be instrumental in saving their souls! What joy will await those in heaven who shall see there many who were rescued from ruin in answer to their prayers! Compare the notes at Jam 5:15, Jam 5:19-20.
There is a sin unto death - A sin which is of such a character that it throws the offender beyond the reach of mercy, and which is not to be pardoned. See Mar 3:28-29. The apostle does not here say what that sin is; nor how they might know what it is; nor even that in any case they could determine that it had been committed. He merely says that there is such a sin, and that he does not design that his remark about the efficacy of prayer should be understood as extending to that.
I do not say that he shall pray for it - "I do not intend that my remark shall be extended to all sin, or mean to affirm that all possible forms of guilt are the proper subjects of prayer, for I am aware that there is one sin which is an exception, and my remark is not to be applied to that." He does not say that this sin was of common occurrence: or that they could know when it had been committed; or even that a case could ever occur in which they could determine that; he merely says that in respect to that sin he did not say that prayer should be offered. It is indeed implied in a most delicate way that it would not be proper to pray for the forgiveness of such a sin, but he does not say that a case would ever happen in which they would know certainly that the sin had been committed. There were instances in the times of the prophets in which the sin of the people became so universal and so aggravated, that they were forbidden to pray for them.
Isa 14:11, "then said the Lord unto me, Pray not for this people for their good;" Isa 15:1, "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth." Compare the notes at Isa 1:15. But these were cases in which the prophets were directly instructed by God not to pray for a people. We have no such instruction; and it may be said now with truth, that as we can never be certain respecting anyone that he has committed the unpardonable sin, there is no one for whom we may not with propriety pray. There may be those who are so far gone in sin that there may seem to be little, or almost no ground of hope. They may have cast off all the restraints of religion, of morality, of decency; they may disregard all the counsels of parents and friends; they may be sceptical, sensual, profane; they may be the companions of infidels and of mockers; they may have forsaken the sanctuary, and learned to despise the sabbath; they may have been professors of religion, and now may have renounced the faith of the gospel altogether, but still, while there is life it is our duty to pray for them, "if peradventure God will give them repentance to the acknowledging of the truth," Ti2 2:25.
"All things are possible with God;" and he has reclaimed offenders more hardened, probably, than any that we have known, and has demonstrated that there is no form of depravity which he has not the power to subdue. Let us remember the cases of Manasseh, of Saul of Tarsus, of Augustine, of Bunyan, of Newton, of tens of thousands who have been reclaimed from the vilest forms of iniquity, and then let us never despair of the conversion of any, in answer to prayer, who may have gone astray, as long as they are in this world of probation and of hope. Let no parent despair who has an abandoned son; let no wife cease to pray who has a dissipated husband. How many a prodigal son has come back to fill with happiness an aged parent's heart! How many a dissipated husband has been reformed to give joy again to the wife of his youth, and to make a paradise again of his miserable home!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: he shall ask: Gen 20:7, Gen 20:17; Exo 32:10-14, Exo 32:31, Exo 32:32, Exo 34:9; Num 12:13, Num 14:11-21; Deu 9:18-20; Ch2 30:18-20; Job 42:7-9; Psa 106:23; Eze 22:30; Amo 7:1-3; Jam 5:14, Jam 5:15
There: Num 15:30, Num 16:26-32; Sa1 2:25; Jer 15:1, Jer 15:2; Mat 12:31, Mat 12:32; Mar 3:28-30; Luk 12:10; Ti2 4:14; Heb 6:4-6, Heb 10:26-31; Pe2 2:20-22
I do not: Jer 7:16, Jer 11:14, Jer 14:11, Jer 18:18-21; Joh 17:9
Geneva 1599
(15) If any man see his brother sin a sin [which is] not unto death, (l) 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.
(15) We have to make prayers not only for ourselves, but also for our brothers who sin, that their sins be not to death: and yet he excepts that sin which is never forgiven, or the sin against the Holy Spirit, that is to say, a universal and wilful falling away from the known truth of the gospel.
(l) This is as if he said, let him ask the Lord to forgive him, and he will forgive him being so asked.
John Gill
If anyone see his brother sin,.... Those who have such an interest at the throne of grace, and such boldness and freedom there, should make use of it for others, as well as themselves, and particularly for fallen believers; for a "brother"; not in a natural or civil sense, but in a spiritual sense, one that is judged to be born again, and belongs to the family and household of God, and is a member of a Gospel church; and so is under the watch, inspection, and care of the saints; and is observed to sin, as the best of men are not without it, nor the commission of it, in thought, word, or deed: and this sin of his is
a sin which is not unto death; every sin, even the least sin, is in its own nature mortal, or deserving of death; the proper wages of sin is death, yea, death eternal; yet none of the sins of God's elect are unto death, or issue in death, in fact; which is owing not to any different nature there is in their sins, or to their good works which counterbalance them; but to the grace of God, and to the blood and righteousness of Christ, by which they are pardoned and justified, and freed from obligation to punishment, or eternal death, the just demerits of them: but how should another man know that a brother's sin is not unto death, when it is of the same nature and kind with another man's? it is known by this, that he does not continue in it; he does not live in the constant commission of it; his life is not a course of iniquity; that sin he sins is not a governing one in him; though he falls into it, he rises up out of it through divine grace, and abides not in it; and he has a sense of it, and is sorry for it, after a godly sort, loaths it, and himself for it; is ashamed of it, ingenuously confesses it, and mourns over it and forsakes it: now when any strong believer or spiritual man sees or knows that a brother has sinned, and this is his case,
he shall ask; he shall pray to God for him, that he would administer comfort to him, discover his love, and apply his pardoning grace to him, and indulge him with his presence and the light of his countenance:
and he shall give him life; that is, God shall give the sinning brother life; by which may be meant comfort, that which will revive his drooping spirits, and cause him to live cheerfully and comfortably, that so he may not be swallowed up with over much sorrow; or he shall grant a discovery of the pardon of his sin unto him, which will be as life from the dead, and will give him a comfortable hope of eternal life, of his right unto it, and meetness for it:
for them, or "to them"
that sin not unto death, as the Syriac and Arabic versions render it; for this phrase is only descriptive of the persons to whom life is given by God, upon the prayers of saints for them, and not that this life is given to him that prays, and by him to be given to the sinning person. The Vulgate Latin version renders the whole thus, "and life shall be given to him that sins not unto death"; which leaves the words without any difficulty: the Ethiopic version indeed renders it, "and he that prays shall quicken him that sins a sin not unto death"; and this sense some interpreters incline to, and would have with this text compared Ti1 4:16.
There is a sin unto death; which is not only deserving of death, as every other sin is, but which certainly and inevitably issues in death in all that commit it, without exception; and that is the sin against the Holy Ghost, which is neither forgiven in this world nor in that to come, and therefore must be unto death; it is a sinning wilfully, not in a practical, but doctrinal way, after a man has received the knowledge of the truth; it is a wilful denial of the truth of the Gospel, particularly that peace, pardon, righteousness, eternal life, and salvation, are by Jesus Christ, contrary to the light of his mind, and this joined with malice and obstinacy; so that there is no more or other sacrifice for such a sin; there is nothing but a fearful looking for of wrath and fury to fall on such opposers of the way of life; and as the presumptuous sinners under Moses's law died without mercy, so must these despiteful ones under the Gospel; see Mt 12:31. Some think there is an allusion to one of the kinds of excommunication among the Jews, called "shammatha", the etymology of which, according to some Jewish writers, is , "there is death" (t).
I do not say that he shall pray for it; the apostle does not expressly forbid to pray for the forgiveness of this sin, yet what he says amounts unto it; he gives no encouragement to it, or any hopes of succeeding, but rather the reverse; and indeed where this sin is known, or can be known, it is not to be prayed for, because it is irremissible; but as it is a most difficult point to know when a man has sinned it, the apostle expresses himself with great caution.
(t) T. Bab. Moed Katon, fol. 17. 1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
If any . . . see--on any particular occasion; Greek aorist.
his brother--a fellow Christian.
sin a sin--in the act of sinning, and continuing in the sin: present.
not unto death--provided that it is not unto death.
he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.
for them--resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."
I do not say that he shall pray for it--The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (1Kings 15:35; 1Kings 16:1; Mk 3:29), that it might be forgiven him" [TRENCH, Greek Synonyms of the New Testament]. Compare Deut 3:26. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (Jn 11:22). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, 1Jn 2:19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.
5:175:17: Ամենայն անիրաւութիւն մե՛ղք են. եւ են մեղք որ մահուչափ են[3217]։ [3217] Ոմանք. Ամենայն անօրէնութիւնք մեղք են։
17 Ամենայն անիրաւութիւն մեղք է. բայց մեղք կայ, որ մահացու է:
17 Ամէն անիրաւութիւն մեղք է, բայց մեղք կայ որ մահացու չէ։
Ամենայն անիրաւութիւն մեղք են. եւ են մեղք որ մահուչափ [28]են:

5:17: Ամենայն անիրաւութիւն մե՛ղք են. եւ են մեղք որ մահուչափ են[3217]։
[3217] Ոմանք. Ամենայն անօրէնութիւնք մեղք են։
17 Ամենայն անիրաւութիւն մեղք է. բայց մեղք կայ, որ մահացու է:
17 Ամէն անիրաւութիւն մեղք է, բայց մեղք կայ որ մահացու չէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Всякая неправда есть грех; но есть грех не к смерти.
5:17  πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον.
5:17. πᾶσα (All) ἀδικία (an-un-coursing-unto) ἁμαρτία (an-un-adjusting-along-unto) ἐστίν, (it-be,"καὶ (and) ἔστιν (it-be) ἁμαρτία (an-un-adjusting-along-unto) οὐ (not) πρὸς (toward) θάνατον. (to-a-death)
5:17. omnis iniquitas peccatum est et est peccatum non ad mortemAll iniquity is sin. And there is a sin unto death.
17. All unrighteousness is sin: and there is a sin not unto death.
5:17. All that is iniquity is sin. But there is a sin unto death.
5:17. All unrighteousness is sin: and there is a sin not unto death.
All unrighteousness is sin: and there is a sin not unto death:

17: Всякая неправда есть грех; но есть грех не к смерти.
5:17  πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον.
5:17. omnis iniquitas peccatum est et est peccatum non ad mortem
All iniquity is sin. And there is a sin unto death.
17. All unrighteousness is sin: and there is a sin not unto death.
5:17. All that is iniquity is sin. But there is a sin unto death.
5:17. All unrighteousness is sin: and there is a sin not unto death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:17: All unrighteousness is sin - Πασα αδικια, Every act contrary to justice is sin - is a transgression of the law which condemns all injustice.
Albert Barnes: Notes on the Bible - 1834
5:17: All unrighteousness is sin ... - This seems to be thrown in to guard what he had just said, and there is "one" great and enormous sin, a sin which could not be forgiven. But he says also that there are many other forms and degrees of sin, sin for which prayer may be made. Everything, he says, which is unrighteous - ἀδικία adikia - everything which does not conform to the holy law of God, and which is not right in the view of that law, is to be regarded as sin; but we are not to suppose that all sin of that kind is of such a character that it cannot possibly be forgiven. There are many who commit sin who we may hope will be recovered, and for them it is proper to pray. Deeply affected as we may be in view of the fact that there is a sin which can never be pardoned, and much as we may pity one who has been guilty of such a sin, yet we should not hastily conclude in any case that it has been committed, and should bear constantly in mind that while there is one such sin, there are multitudes that may be pardoned, and that for them it is our duty unceasingly to pray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: all: Jo1 3:4; Deu 5:32, Deu 12:32
and: Jo1 5:16; Isa 1:18; Eze 18:26-32; Rom 5:20, Rom 5:21; Jam 1:15, Jam 4:7-10
Geneva 1599
(16) All unrighteousness is sin: and there is a sin not unto death.
(16) The taking away of an objection: indeed all iniquity is comprehended under the name of sin: but yet we must not despair therefore, because every sin is not deadly, and without hope of remedy.
John Gill
All unrighteousness is sin,.... All unrighteousness against God or man is a sin against the law of God, and the wrath of God is revealed against it, and it is deserving of death; yet all unrighteousness is not unto death, as the sins of David, which were unrighteousness both to God and man, and yet they were put away, and he died not; Peter sinned very foully, and did great injustice to his dear Lord, and yet his sin was not unto death; he had repentance unto life given him, and a fresh application of pardoning grace:
and there is a sin not unto death; this is added for the relief of weak believers, who hearing of a sin unto death, not to be prayed for, might fear that theirs were of that kind, whereas none of them are; for though they are guilty of many unrighteousnesses, yet God is merciful to them and forgives, Heb 8:12, and so they are not unto death.
John Wesley
All deviation from perfect holiness is sin; but all sin is not unpardonable.
Robert Jamieson, A. R. Fausset and David Brown
"Every unrighteousness (even that of believers, compare 1Jn 1:9; 1Jn 3:4. Every coming short of right) is sin"; (but) not every sin is the sin unto death.
and there is a sin not unto death--in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition (1Jn 5:11-13). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. ALFORD makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1Jn 5:1, 1Jn 5:5), 1Jn 2:19, 1Jn 2:22; 1Jn 4:2-3; 1Jn 5:10. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with BENGEL, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on 1Jn 5:16, on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast Jas 5:14-18. Compare Mt 12:31-32 as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.
5:185:18: Գիտեմք եթէ ամենայն որ յԱստուծոյ է ծնեալ՝ ո՛չ մեղանչէ. այլ որ յԱստուծոյն է ծնեալ՝ պահէ՛ զանձն, եւ չարն առ նա ո՛չ մերձենայ[3218]։[3218] Ոմանք. Որ յԱստուծոյ ծնեալ է... եւ չար առ։
18 Գիտենք, որ, ով Աստծուց է ծնուած, չի մեղանչում, եւ ով Աստծուց է ծնուած, պահում է ինքն իրեն, եւ չարը նրան չի մօտենում:
18 Գիտենք թէ ան, որ Աստուծմէ ծնած է՝ մեղք չի գործեր։ Ա՛ն որ Աստուծմէ ծնած է՝ իր անձը կը պահէ ու չարը անոր չի դպչիր։
Գիտեմք եթէ ամենայն որ յԱստուծոյ է ծնեալ` ոչ մեղանչէ. այլ որ յԱստուծոյն է ծնեալ` պահէ զանձն, եւ չարն առ նա ոչ մերձենայ:

5:18: Գիտեմք եթէ ամենայն որ յԱստուծոյ է ծնեալ՝ ո՛չ մեղանչէ. այլ որ յԱստուծոյն է ծնեալ՝ պահէ՛ զանձն, եւ չարն առ նա ո՛չ մերձենայ[3218]։
[3218] Ոմանք. Որ յԱստուծոյ ծնեալ է... եւ չար առ։
18 Գիտենք, որ, ով Աստծուց է ծնուած, չի մեղանչում, եւ ով Աստծուց է ծնուած, պահում է ինքն իրեն, եւ չարը նրան չի մօտենում:
18 Գիտենք թէ ան, որ Աստուծմէ ծնած է՝ մեղք չի գործեր։ Ա՛ն որ Աստուծմէ ծնած է՝ իր անձը կը պահէ ու չարը անոր չի դպչիր։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Мы знаем, что всякий, рожденный от Бога, не грешит; но рожденный от Бога хранит себя, и лукавый не прикасается к нему.
5:18  οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ᾽ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ.
5:18. Οἴδαμεν (We-had-come-to-see) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) γεγεννημένος (having-had-come-to-be-generated-unto) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐχ (not) ἁμαρτάνει, (it-un-adjusteth-along,"ἀλλ' (other) ὁ (the-one) γεννηθεὶς (having-been-generated-unto) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) τηρεῖ (it-keepeth-unto) αὐτόν, (to-it,"καὶ (and) ὁ (the-one) πονηρὸς (en-necessitated) οὐχ (not) ἅπτεται ( it-fasteneth ) αὐτοῦ. (of-it)
5:18. scimus quoniam omnis qui natus est ex Deo non peccat sed generatio Dei conservat eum et malignus non tangit eumWe know that whosoever is born of God sinneth not: but the generation of God preserveth him and the wicked one toucheth him not.
18. We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth him, and the evil one toucheth him not.
5:18. We know that everyone who is born of God does not sin. Instead, rebirth in God preserves him, and the evil one cannot touch him.
5:18. 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.
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:

18: Мы знаем, что всякий, рожденный от Бога, не грешит; но рожденный от Бога хранит себя, и лукавый не прикасается к нему.
5:18  οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ᾽ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ.
5:18. scimus quoniam omnis qui natus est ex Deo non peccat sed generatio Dei conservat eum et malignus non tangit eum
We know that whosoever is born of God sinneth not: but the generation of God preserveth him and the wicked one toucheth him not.
5:18. We know that everyone who is born of God does not sin. Instead, rebirth in God preserves him, and the evil one cannot touch him.
5:18. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Теперь следует заключение послания. Троекратным "мы знаем" (ст. 18, 19, 20) Апостол еще раз приводит читателям основные истины, раскрытые им в послании, совершенно бесспорные и для Апостола, и для всех христиан. Первое положение, ранее раскрытое Апостолом (III:9), гласит: "всякий, рожденный от Бога, не грешит" (ст. 18) "Однако ж, чтобы кто-нибудь не подумал, что природа его (возрожденного) претворяется и становится уже неуловимою для греха, прибавляет: хранить себя, т. е. если не будет хранить и беречь себя, то, без сомнения, согрешит.

Итак, он не по природе достигает безгрешности, но по великому дару Божию. Бог, усыновив нас, удостоил нас такой благодати, что мы, соблюдая и сохраняя поданный от него дар, можем и не грешить" (Феофил.).

Второе положение состоит из двух противоположных суждений: "мы от Бога", а "мир весь во зле лежит" (ст. 19) - мир боговраждебный обнимает прежде всего "князя мира сего" (Ин XII, 31) и чад его, особенно лжеучителей и антихристов, о которых говорил Апостол (II:18-19; 22-23; IV:2-8), а также тех, которые следуют похотям мира (II:15-16). Всего этого должны быть чужды истинные христиане, как рожденные от Бога. Такое состояние верующего обусловливается тем, что Господь Иисус Христос, явившись в мир, дал нам возможность познать истинного Бога, и мы находимся в общении с Богом, будучи в общении с Его Сыном Иисусом Христом, Который есть истинный Бог и жизнь вечная (ст. 20). Это третье положение суммирует все сказанное Апостолом в отделе 4:9: - 5:12.

Находясь в общении с истинным Богом, имея от Него жизнь вечную, христиане должны всячески уклоняться от почитания ложных богов и от всякого вида идолопоклонства (ст. 21). "Апостол писал это всей церкви, которая не вся наполнена была людьми избранными, а между ними иной был и с неправым расположением. Таким он и дает заповедь эту, опасаясь за их слабость" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Privileges of Believers.A. D. 80.
18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen.

Here we have,

I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1) sinneth not (v. 18), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6, 9), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not (v. 18), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination (Deut. xxxii. 9); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: "And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life" or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life" (John i. 1, and here, ch. i. 2), "so that in union with either, much more with both, we are united to the true God and eternal life." Then we have,

II. The apostle's concluding monition: "Little children" (dear children, as it has been interpreted), "keep yourselves from idols, v. 21. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."
Adam Clarke: Commentary on the Bible - 1831
5:18: Whosoever is born of God sinneth not - This is spoken of adult Christians; they are cleansed from all unrighteousness, consequently from all sin, Jo1 1:7-9.
Keepeth himself - That is, in the love of God, Jde 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.
Albert Barnes: Notes on the Bible - 1834
5:18: We know that whosoever is born of God sinneth not - Is not habitually and characteristically a sinner; does not ultimately and finally sin and perish; cannot, therefore, commit the unpardonable sin. Though he may fall into sin, and grieve his brethren, yet we are never to cease to pray for a true Christian: we are never to feel that he has committed the sin which has never forgiveness, and that he has thrown himself beyond the reach of our prayers. This passage, in its connection, is a full proof that a true Christian "will" never commit the unpardonable sin, and, therefore, is a proof that he will never fall from grace. Compare the notes at Heb 6:4-8; Heb 10:26. On the meaning of the assertion here made, that "whosoever is born of God sinneth not," see the notes at Jo1 3:6-9.
Keepeth himself - It is not said that he does it by his own strength, but he will put forth his best efforts to keep himself from sin, and by divine assistance he will be able to accomplish it. Compare the Jo1 3:3 note; Jde 1:21 note.
And that wicked one toucheth him not - The great enemy of all good is repelled in his assaults, and he is kept from falling into his snares. The word "toucheth" (ἅπτεται haptetai) is used here in the sense of harm or injure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: whosoever: Jo1 5:1, Jo1 5:4, Jo1 2:29, Jo1 3:9, Jo1 4:6; Joh 1:13, Joh 3:2-5; Jam 1:18; Pe1 1:23
keepeth: Jo1 5:21, Jo1 3:3; Psa 17:4, Psa 18:23, Psa 39:1, Psa 119:101; Pro 4:23; Joh 15:4, Joh 15:7, Joh 15:9; Act 11:23; Jam 1:27; Jde 1:21, Jde 1:24; Rev 2:13, Rev 3:8-10
wicked: Jo1 2:13, Jo1 2:14, Jo1 3:12
Geneva 1599
(17) 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.
(17) A reason why not all, or rather why no sin is mortal to some: that is, because they are born of God, that is to say, made the sons of God in Christ, and being ended with his Spirit, they do not serve sin, nor are they mortally wounded by Satan.
John Gill
We know that whosoever is born of God,.... Who is regenerated by his Spirit and grace, and quickened by his power; who has Christ formed in him, and is made a partaker of the divine nature, and has every grace implanted in him:
sinneth not; the sin unto death; nor does he live in sin, or is under the power and dominion of it, though he does not live without it; See Gill on 1Jn 3:9;
but he that is begotten of God; the Vulgate Latin version reads, "the generation of God keeps or preserves him"; that is, that which is born in him, the new man, the principle of grace, or seed of God in him, keeps him from notorious crimes, particularly from sinning the sin unto death, and from the governing power of all other sins; but all other versions, as well as copies, read as we do, and as follows:
keepeth himself; not that any man can keep himself by his own power and strength; otherwise what mean the petitions of the saints to God that he would keep them, and even of Christ himself to God for them on the same account? God only is the keeper of his people, and they are only kept in safety whom he keeps, and it is by his power they are kept; but the sense is, that a believer defends himself by taking to him the whole armour of God, and especially the shield of faith, against the corruptions of his own heart, the snares of the world, and particularly the temptations of Satan:
and that wicked one toucheth him not; he cannot come at him so as to wound him to the heart, or destroy that principle of life that is in him, or so as to overcome and devour him; he may tempt him, and sift him, and buffet him, and greatly afflict and grieve him, but he can not touch his life, or hurt him with the second death; nay, sometimes the believer is so enabled to wield the shield of faith, or to hold up Christ the shield by faith, and turn it every way in such a manner, that Satan, who is here meant by the wicked one, because he is notoriously so, cannot come near him, nor in with him; cannot work upon him at all with his temptations, nor in the least hurt his peace, joy, and comfort: the saints know their perseverance from the promises of God and declarations of Christ; Ps 125:1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
(1Jn 3:9.)
We know--Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This 1Jn 5:18 warns against abusing 1Jn 5:16-17, as warranting carnal security.
whosoever--Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."
he that is begotten--Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.
keepeth himself--The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so ALFORD. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So 1Jn 3:9, "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare Jn 17:15 especially with this verse.
that wicked one toucheth him not--so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.
5:195:19: Գիտեմք եթէ յԱստուծոյ եմք, եւ աշխարհ ամենայն ՚ի չարի՛ կայ։
19 Գիտենք, որ Աստծուց ենք, եւ ամբողջ աշխարհը չարի մէջ է:
19 Գիտենք թէ մենք Աստուծմէ ենք ու բոլոր աշխարհ չարին մէջ է։
Գիտեմք եթէ յԱստուծոյ եմք, եւ աշխարհ ամենայն ի չարի կայ:

5:19: Գիտեմք եթէ յԱստուծոյ եմք, եւ աշխարհ ամենայն ՚ի չարի՛ կայ։
19 Գիտենք, որ Աստծուց ենք, եւ ամբողջ աշխարհը չարի մէջ է:
19 Գիտենք թէ մենք Աստուծմէ ենք ու բոլոր աշխարհ չարին մէջ է։
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5:1919: Мы знаем, что мы от Бога и что весь мир лежит во зле.
5:19  οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμεν, καὶ ὁ κόσμος ὅλος ἐν τῶ πονηρῶ κεῖται.
5:19. οἴδαμεν (We-had-come-to-see) ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐσμέν, (we-be,"καὶ (and) ὁ (the-one) κόσμος (a-configuration) ὅλος (whole) ἐν (in) τῷ (unto-the-one) πονηρῷ (unto-en-necessitated) κεῖται . ( it-situateth )
5:19. scimus quoniam ex Deo sumus et mundus totus in maligno positus estWe know that we are of God and the whole world is seated in wickedness.
19. We know that we are of God, and the whole world lieth in the evil one.
5:19. We know that we are of God, and that the entire world is established in wickedness.
5:19. [And] we know that we are of God, and the whole world lieth in wickedness.
we know that we are of God, and the whole world lieth in wickedness:

19: Мы знаем, что мы от Бога и что весь мир лежит во зле.
5:19  οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμεν, καὶ ὁ κόσμος ὅλος ἐν τῶ πονηρῶ κεῖται.
5:19. scimus quoniam ex Deo sumus et mundus totus in maligno positus est
We know that we are of God and the whole world is seated in wickedness.
5:19. We know that we are of God, and that the entire world is established in wickedness.
5:19. [And] we know that we are of God, and the whole world lieth in wickedness.
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Adam Clarke: Commentary on the Bible - 1831
5:19: 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 colors; 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.
Albert Barnes: Notes on the Bible - 1834
5:19: And we know that we are of God - We who are Christians. The apostle supposed that true Christians might have so clear evidence on that subject as to leave no doubt on their own minds that they were the children of God. Compare Jo1 3:14; Ti2 1:12.
And the whole world - The term "world" here evidently means not the material world, but the people who dwell on the earth, including all idolaters, and all sinners of every grade and kind.
Lieth in wickedness - "In the wicked one," or under the power of the wicked one - ἐν τῷ πονηρῷ en tō ponē rō. It is true that the word πονηρῷ ponē rō may be used here in the neuter gender, as our translators have rendered it, meaning "in that which is evil," or in "wickedness;" but it may be in the masculine gender, meaning "the wicked one;" and then the sense would be that the whole world is under his control or dominion. That this is the meaning of the apostle seems to be clear, because:
(1) the corresponding phrase, Jo1 5:20, ἐν τῷ ἀληθινῷ en tō alē thinō, "in him that is true," is evidently to be construed in the masculine, referring to God the Saviour, and meaning "him that is true," and not that we are "in truth."
(2) it makes better sense to say that the world lies under the control of the wicked one, than to say that it lies "in wickedness."
(3) this accords better with the other representations in the Bible, and the usuage of the word elsewhere. Compare Jo1 2:13, "Ye have overcome the "wicked" one;" Jo1 5:14, "ye have overcome the "wicked" one;" Jo1 3:12, "who was of that "wicked" one." See also the notes at Co2 4:4, on the expression "the god of this world;" Joh 12:31, where he is called "the prince of this world;" and Eph 2:2, where he is called "the prince of the power of the air." In all these passages it is supposed that Satan has control over the world, especially the pagan world. Compare Eph 6:12; Co1 10:20. In regard to the fact that the pagan world was pervaded by wickedness, see the notes at Rom 1:21-32.
(4) it may be added, that this interpretation is adopted by the most eminent critics and commentators. It is that of Calvin, Beza, Benson, Macknight, Bloomfield, Piscator, Lucke, etc. The word "lieth" here (κεῖται keitai) means, properly, to lie; to be laid; to recline; to be situated, etc. It seems here to refer to the "passive" and "torpid" state of a wicked world under the dominion of the prince of evil, as acquiescing in his reign; making no resistance; not even struggling to be free. It lies thus as a beast that is subdued, a body that is dead, or anything that is wholly passive, quiet, and inert. There is no energy; no effort to throw off the reign; no resistance; no struggling. The dominion is complete, and body and soul, individuals and nations, are entirely subject to his will. This striking expression will not unaptly now describe the condition of the pagan world, or of sinners in general. There would seem to be no government under which people are so little restive, and against which they have so little disposition to rebel, as that of Satan. Compare Ti2 2:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: we know: Jo1 5:10, Jo1 5:13, Jo1 5:20, Jo1 3:14, Jo1 3:24, Jo1 4:4-6; Rom 8:16; Co2 1:12, Co2 5:1; Ti2 1:12
and the: Jo1 4:4, Jo1 4:5; Joh 15:18, Joh 15:19; Rom 1:28-32, Rom 3:9-18; Gal 1:4; Tit 3:3; Jam 4:4
in wickedness: Jo1 5:18; Joh 12:31, Joh 14:30, Joh 16:11; Co2 4:4; Eph 2:2; Rev 12:9, Rev 13:7, Rev 13:8; Rev 20:3, Rev 20:7, Rev 20:8
Geneva 1599
(18) [And] we know that we are of God, and the whole world lieth in wickedness.
(18) Every man must particularly apply to himself the general promises, that we may certainly persuade ourselves, that whereas all the world is by nature lost, we are freely made the sons of God, by the sending of Jesus Christ his son to us, of whom we are enlightened with the knowledge of the true God and everlasting life.
John Gill
And we know that we are of God,.... The sons of God, and regenerated by him; this is known by the Spirit of God, which witnesses to the spirits of the saints that they are the children of God; and by the fruits and effects of regenerating grace, as love to the brethren, and the like:
and the whole world lies in wickedness; that is, the men of the world, the greater part of the inhabitants of it, who are as they were when they came into it, not being born of God; these are addicted to sin and, wickedness; the bias of their minds is to it, they are set upon it, and give themselves up to it, are immersed in it, and are under the power of it: or "in the wicked one"; Satan, the god of this world; they are under his influence, and led according to his will, and they are governed by him, and are at his beck and command; and this is known, by sad experience, it is easy of observation;
"And cannot comprehend the things that are promised to the righteous in time to come: for this world is full of unrighteousness and infirmities.'' (2 Esdras 4:27)
John Wesley
We know that we are children of God - By the witness and the fruit of his Spirit, 1Jn 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.
Robert Jamieson, A. R. Fausset and David Brown
world lieth in wickedness--rather, "lieth in the wicked one," as the Greek is translated in 1Jn 5:18; 1Jn 2:13-14; compare 1Jn 4:4; Jn 17:14-15. The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," 1Jn 3:14; contrast 1Jn 5:20, "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.
5:205:20: Եւ գիտեմք եթէ Որդին Աստուծոյ եկն, եւ ետ մեզ միտս. զի ծանիցո՛ւք զճշմարիտն. եւ եմք ՚ի ճշմարտի՛ն Որդւոյ նորա Յիսուսի Քրիստոսի. զի նա՛ է ճշմարիտ Աստուած՝ եւ կեանք յաւիտենականք[3219]։ [3219] Ոսկան յաւելու. Զճշմարիտն Աստուած եւ իցեմք ՚ի ճշմարիտ Որդ՛՛։ Ոմանք. ՚Ի ճշմարտի Որդւոյ... ճշմարիտ Աստուած է, եւ կեանք յաւիտենական։
20 Եւ գիտենք, որ Աստծու Որդին եկաւ եւ մեզ տուեց խելք, որպէսզի ճանաչենք նրան, ով Ճշմարիտն է. եւ մենք Ճշմարտի՝ նրա Որդու՝ Յիսուս Քրիստոսի մէջ ենք. որովհետեւ նա՛ է ճշմարիտ Աստուած եւ յաւիտենական կեանք:
20 Գիտենք թէ Աստուծոյ Որդին եկաւ ու մեզի կարողութիւն տուաւ որպէս զի ճշմարիտը ճանչնանք։ Մենք այն ճշմարիտին մէջ ենք, իր Որդիին Յիսուս Քրիստոսին մէջ։ Անիկա է ճշմարիտ Աստուածն ու յաւիտենական կեանքը։
Եւ գիտեմք եթէ Որդին Աստուծոյ եկն, եւ ետ մեզ միտս զի ծանիցուք զճշմարիտն. եւ եմք ի ճշմարտին Որդւոյ նորա Յիսուսի Քրիստոսի. [29]զի նա է ճշմարիտ Աստուած եւ կեանք յաւիտենական:

5:20: Եւ գիտեմք եթէ Որդին Աստուծոյ եկն, եւ ետ մեզ միտս. զի ծանիցո՛ւք զճշմարիտն. եւ եմք ՚ի ճշմարտի՛ն Որդւոյ նորա Յիսուսի Քրիստոսի. զի նա՛ է ճշմարիտ Աստուած՝ եւ կեանք յաւիտենականք[3219]։
[3219] Ոսկան յաւելու. Զճշմարիտն Աստուած եւ իցեմք ՚ի ճշմարիտ Որդ՛՛։ Ոմանք. ՚Ի ճշմարտի Որդւոյ... ճշմարիտ Աստուած է, եւ կեանք յաւիտենական։
20 Եւ գիտենք, որ Աստծու Որդին եկաւ եւ մեզ տուեց խելք, որպէսզի ճանաչենք նրան, ով Ճշմարիտն է. եւ մենք Ճշմարտի՝ նրա Որդու՝ Յիսուս Քրիստոսի մէջ ենք. որովհետեւ նա՛ է ճշմարիտ Աստուած եւ յաւիտենական կեանք:
20 Գիտենք թէ Աստուծոյ Որդին եկաւ ու մեզի կարողութիւն տուաւ որպէս զի ճշմարիտը ճանչնանք։ Մենք այն ճշմարիտին մէջ ենք, իր Որդիին Յիսուս Քրիստոսին մէջ։ Անիկա է ճշմարիտ Աստուածն ու յաւիտենական կեանքը։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Знаем также, что Сын Божий пришел и дал нам свет и разум, да познаем Бога истинного и да будем в истинном Сыне Его Иисусе Христе. Сей есть истинный Бог и жизнь вечная.
5:20  οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν· καὶ ἐσμὲν ἐν τῶ ἀληθινῶ, ἐν τῶ υἱῶ αὐτοῦ ἰησοῦ χριστῶ. οὖτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος.
5:20. οἴδαμεν (We-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἥκει, (it-arriveth,"καὶ (and) δέδωκεν (it-had-come-to-give) ἡμῖν (unto-us) διάνοιαν (to-a-considering-through-unto) ἵνα (so) γινώσκομεν (we-acquaint) τὸν (to-the-one) ἀληθινόν: (to-un-secluded-belonged-to) καί (and) ἐσμεν (we-be) ἐν (in) τῷ (unto-the-one) ἀληθινῷ, (unto-un-secluded-belonged-to) ἐν (in) τῷ (unto-the-one) υἱῷ (unto-a-Son) αὐτοῦ (of-it) Ἰησοῦ (unto-an-Iesous) Χριστῷ. (unto-Anointed) οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) ἀληθινὸς (un-secluded-belonged-to) θεὸς (a-Deity) καὶ (and) ζωὴ (a-lifing) αἰώνιος. (aged-belonged)
5:20. et scimus quoniam Filius Dei venit et dedit nobis sensum ut cognoscamus verum Deum et simus in vero Filio eius hic est verus Deus et vita aeternaAnd we know that the Son of God is come. And he hath given us understanding that we may know the true God and may be in his true Son. This is the true God and life eternal.
20. And we know that the Son of God is come, and hath given us an understanding, that we know him that is true, and we are in him that is true, in his Son Jesus Christ. This is the true God, and eternal life.
5:20. And we know that the Son of God has arrived, and that he has given us understanding, so that we may know the true God, and so that we may remain in his true Son. This is the true God, and this is Eternal Life.
5:20. 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 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:

20: Знаем также, что Сын Божий пришел и дал нам свет и разум, да познаем Бога истинного и да будем в истинном Сыне Его Иисусе Христе. Сей есть истинный Бог и жизнь вечная.
5:20  οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν· καὶ ἐσμὲν ἐν τῶ ἀληθινῶ, ἐν τῶ υἱῶ αὐτοῦ ἰησοῦ χριστῶ. οὖτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος.
5:20. et scimus quoniam Filius Dei venit et dedit nobis sensum ut cognoscamus verum Deum et simus in vero Filio eius hic est verus Deus et vita aeterna
And we know that the Son of God is come. And he hath given us understanding that we may know the true God and may be in his true Son. This is the true God and life eternal.
5:20. And we know that the Son of God has arrived, and that he has given us understanding, so that we may know the true God, and so that we may remain in his true Son. This is the true God, and this is Eternal Life.
5:20. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:20: 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.
Albert Barnes: Notes on the Bible - 1834
5:20: And we know that the Son of God is come - We know this by the evidence that John had referred to in this Epistle, Jo1 1:1-4; Jo1 5:6-8.
And hath given us an understanding - Not an "understanding" considered as a faculty of the mind, for religion gives us no new faculties; but he has so instructed us that we do understand the great truths referred to. Compare the notes at Luk 24:45. All the correct knowledge which we have of God and his government, is to be traced directly or indirectly to the great Prophet whom God has sent into the world, Joh 1:4, Joh 1:18; Joh 8:12; Joh 9:5; Heb 1:1-3; Mat 11:27.
That we may know him that is true - That is, the true God. See the notes at Joh 17:3.
And we are in him that is true - That is, we are united to him; we belong to him; we are his friends. This idea is often expressed in the Scriptures by being "in him." It denotes a most intimate union, as if we were one with him - or were a part of him - as the branch is in the vine, Joh 15:4, Joh 15:6. The Greek construction is the same as that applied to "the wicked one," Jo1 5:19, (ἐν τῷ ἀληθινᾧ en tō alē thinō.)
This is the true God - o There has been much difference of opinion in regard to this important passage; whether it refers to the Lord Jesus Christ, the immediate antecedent, or to a more remote antecedent - referring to God, as such. The question is of importance in its bearing on the doctrine of the divinity of the Saviour; for if it refers to him, it furnishes an unequivocal declaration that he is divine. The question is, whether John "meant" that it should be referred to him? Without going into an extended examination of the passage, the following considerations seem to me to make it morally certain that by the phrase "this is the true God," etc., he did refer to the Lord Jesus Christ.
(1) the grammatical construction favors it. Christ is the immediate antecedent of the pronoun "this" - οὗτος houtos. This would be regarded as the obvious and certain construction so far as the grammar is concerned, unless there were something in the thing affirmed which led us to seek some more remote and less obvious antecedent. No doubt would have been ever entertained on this point, if it had not been for the reluctance to admit that the Lord Jesus is the true God. If the assertion had been that "this is the true Messiah;" or that "this is the Son of God;" or that "this is he who was born of the Virgin Mary," there would have been no difficulty in the construction. I admit that his argument is not absolutely decisive; for cases do occur where a pronoun refers, not to the immediate antecedent, but to one more remote; but cases of that kind depend on the ground of necessity, and can be applied only when it would be a clear violation of the sense of the author to refer it to the immediate antecedent.
(2) this construction seems to be demanded by the adjunct which John has assigned to the phrase "the true God" - "eternal life." This is an expression which John would be likely to apply to the Lord Jesus, considered as "life," and the "source of life," and not to God as such. "How familiar is this language with John, as applied to Christ! "In him (i. e. Christ) was life, and the life was the light of people - giving life to the world - the bread of life - my words are spirit and life - I am the way, and the truth, and the life. This life (Christ) was manifested, and we have "seen it," and do testify to you, and declare the eternal life which was with the Father, and was manifested to us," Jo1 1:2." - Prof. Stuart's Letters to Dr. Channing, p. 83. There is no instance in the writings of John, in which the appellation life, and "eternal" life is bestowed upon the Father, to designate him as the author of spiritual and eternal life; and as this occurs so frequently in John's writings as applied to Christ, the laws of exegesis require that both the phrase "the true God," and "eternal life," should be applied to him.
(3) if it refers to God as such, or to the word "true" - τὸν ἀληθινόν (Θεὸν) ton alē thinon (Theon) it would be mere tautology, or a mere truism. The rendering would then be, "That we may know the true God, and we are in the true God: this is the true God, and eternal life." Can we believe that an inspired man would affirm gravely, and with so much solemnity, and as if it were a truth of so much magnitude, that the true God is the true God?
(4) this interpretation accords with what we are sure John would affirm respecting the Lord Jesus Christ. Can there be any doubt that he who said, "In the beginning was the Word, and the Word was with God, and the Word was God;" that he who said, "all things were made by him, and without him was not anything made that was made;" that he who recorded the declaration of the Saviour, "I and my Father are one," and the declaration of Thomas, "my Lord and my God," would apply to him the appellation "the true God!"
(5) if John did not mean to affirm this, he has made use of an expression which was liable to be misunderstood, and which, as facts have shown, would be misconstrued by the great portion of those who might read what he had written; and, moreover, an expression that would lead to the very sin against which he endeavors to guard in the next verse - the sin of substituting a creature in the place of God, and rendering to another the honor due to him. The language which he uses is just such as, according to its natural interpretation, would lead people to worship one as the true God who is not the true God, unless the Lord Jesus be divine. For these reasons, it seems to me that the fair interpretation of this passage demands that it should be understood as referring to the Lord Jesus Christ. If so, it is a direct assertion of his divinity, for there could be no higher proof of it than to affirm that he is the true God.
And eternal life - Having "life in himself," Joh 5:26, and the source and fountain of life to the soul. No more frequent appellation, perhaps, is given to the Saviour by John, than that he is life, and the source of life. Compare Joh 1:4; Joh 5:26, Joh 5:40; Joh 10:10; Joh 6:33, Joh 6:35, Joh 6:48, Joh 6:51, Joh 6:53, Joh 6:63; Joh 11:25; Joh 14:6; Joh 20:31; Jo1 1:1-2; Jo1 5:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: we know: Jo1 5:1, Jo1 4:2, Jo1 4:14
and hath: Mat 13:11; Luk 21:15, Luk 24:45; Joh 17:3, Joh 17:14, Joh 17:25; Co1 1:30; Co2 4:6; Eph 1:17-19, Eph 3:18; Col 2:2, Col 2:3
him that: Joh 14:6, Joh 17:3; Rev 3:7, Rev 3:14, Rev 6:10, Rev 15:3, Rev 19:11
and we: Jo1 2:6, Jo1 2:24, Jo1 4:16; Joh 10:30, Joh 14:20, Joh 14:23, Joh 15:4, Joh 17:20-23; Co2 5:17; Phi 3:9
This is: Jo1 5:11-13, Jo1 1:1-3; Isa 9:6, Isa 44:6, Isa 45:14, Isa 45:15, Isa 45:21-25, Isa 54:5; Jer 10:10, Jer 23:6; Joh 1:1-3, Joh 14:9, Joh 20:28; Act 20:28; Rom 9:5; Ti1 3:16; Tit 2:13; Heb 1:8
Geneva 1599
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 (m) God, and eternal life.
(m) The divinity of Christ is most clearly proved by this passage.
John Gill
And we know that the Son of God is come,.... That the second Person in the Godhead, who is equal to the Father, and of the same nature with him, is come from the Father, from heaven into this world, not by local motion, but by assumption of nature; that he is come in the flesh, or is become incarnate, in order to work out salvation for his people, by his obedience, sufferings, and death; and this John and others knew, for they had personal knowledge of him, and converse with him; they saw him with their eyes, heard him, and handled him: he dwelt among them, preached to them, wrought miracles before them, which proved him to be what he was; and it may be known that the Messiah must become, since Daniel's weeks, which fixes the time of his coming, are long ago up; the sceptre is departed from Judah, and the second temple is destroyed, neither of which were to be till the Messiah came; and that Jesus of Nazareth is he who is come may be known by the characters of him, and the works done by him:
and hath given us an understanding; not a new faculty of the understanding but new light into it; a knowledge of spiritual things of himself, and of God in him, and of the truths of the Gospel, and of all divine and heavenly things; for he, the Son of God, is come a light into the world, and gives spiritual light to men:
that we may know him that is true; or "the true God", as the Alexandrian copy and some others, and the Vulgate Latin, Arabic, and Ethiopic versions read; that is, God the Father, who is the true God, in opposition to the false gods of the Heathens, though not to the exclusion of the Son and Spirit; and the spiritual knowledge of him as the Father of Christ, and as a covenant God and Father in him, is only given to men by Christ, and this is life eternal; see Mt 11:27;
and we are in him that is true, even in his Son Jesus Christ; the words "Jesus Christ" are left out in the Alexandrian copy, and in the Vulgate Latin version; however, certain it is, that Jesus Christ is meant by his Son, who is the Son of the true and living God, and is himself "true"; not only true God, as hereafter asserted, but true man, having a true body and a reasonable soul, and was true and faithful in the discharge of his offices, as prophet, priest, and King; he faithfully declared the whole will of God, and taught the way of God in truth; he was faithful to him that appointed him, by securing his glory when he made reconciliation for the sins of the people; and all the administrations of his kingly office are just and true; yea, he is truth itself, the substance of all the types, in whom all the promises are yea and amen, and who has all the truths of the Gospel and treasures of wisdom in him; now his people are in him; they were secretly in him before the world was, being loved by him, chosen in him, put into his hands, preserved in him, and represented by him; and openly, at conversion, when they are anew created in him, brought to believe in him, and live upon him, and he lives in them, and they are in him as branches in the vine; and this is known by his Spirit being given them, by the communication of his grace unto them, and by the communion they have with him.
This is the true God and eternal life; that is, the Son of God, who is the immediate antecedent to the relative "this"; he is the true God, with his Father and the Spirit, in distinction from all false, fictitious, or nominal deities; and such as are only by office, or in an improper and figurative sense: Christ is truly and really God, as appears from all the perfections of deity, the fulness of the Godhead being in him; from the divine works of creation and providence being ascribed to him; and from the divine worship that is given him; as well as from the names and titles he goes by, and particularly that of Jehovah, which is incommunicable to a creature; and he is called "eternal life", because it is in him; and he is the giver of it to his people; and that itself will chiefly consist in the enjoyment and vision of him, and in conformity to him.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Summary of our Christian privileges.
is come--is present, having come. "HE IS HERE--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [ALFORD].
given us an understanding--Christ's, office is to give the inner spiritual understanding to discern the things of God.
that we may know--Some oldest manuscripts read, "(so) that we know."
him that is true--God, as opposed to every kind of idol or false god (1Jn 5:21). Jesus, by virtue of His oneness with God, is also "He that is true" (Rev_ 3:7).
even--"we are in the true" God, by virtue of being "in His Son Jesus Christ."
This is the true God--"This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," Jn 17:3, primarily attributed to the Father).
and eternal life--predicated of the Son of God; ALFORD wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage (1Jn 1:2) which ALFORD quotes, proves against him. Compare also 1Jn 5:11, 1Jn 5:13. Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," Rev_ 3:7, as here. This naturally prepares the way for warning against false gods (1Jn 5:21). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began (1Jn 1:1-2).
5:215:21: Ո՛րդեակք՝ պահեցէ՛ք զանձինս ՚ի կռապաշտութենէ[3220]:Տունք մծդ̃[3221]։[3220] Ոմանք. Զանձն ՚ի կռապաշ՛՛։ Երկու օրինակք. Պահեցէ՛ք զձեզ ՚ի պոռնկութենէ։[3221] ՚Ի վախճանի ոմանք. Կատարումն Աստուծով Առաջին Թղթոյն Յովհաննու։
21 Որդեակնե՛ր, հեռո՛ւ պահեցէք դուք ձեզ կռապաշտութիւնից:
21 Ո՛րդեակներ, ինքզինքնիդ կուռքերէն պահեցէք*։
Որդեակք, պահեցէք զանձինս ի կռապաշտութենէ:

5:21: Ո՛րդեակք՝ պահեցէ՛ք զանձինս ՚ի կռապաշտութենէ[3220]:
Տունք մծդ̃[3221]։
[3220] Ոմանք. Զանձն ՚ի կռապաշ՛՛։ Երկու օրինակք. Պահեցէ՛ք զձեզ ՚ի պոռնկութենէ։
[3221] ՚Ի վախճանի ոմանք. Կատարումն Աստուծով Առաջին Թղթոյն Յովհաննու։
21 Որդեակնե՛ր, հեռո՛ւ պահեցէք դուք ձեզ կռապաշտութիւնից:
21 Ո՛րդեակներ, ինքզինքնիդ կուռքերէն պահեցէք*։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Дети! храните себя от идолов. Аминь.
5:21  τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.
5:21. Τεκνία, (Produceelets,"φυλάξατε (ye-should-have-guarded) ἑαυτὰ (to-selves) ἀπὸ (off) τῶν (of-the-ones) εἰδώλων. (of-images)
5:21. filioli custodite vos a simulacrisLittle children, keep yourselves from idols. Amen.
21. little children, guard yourselves from idols.
5:21. Little sons, keep yourselves from false worship. Amen.
5:21. Little children, keep yourselves from idols. Amen.
Little children, keep yourselves from idols. Amen:

21: Дети! храните себя от идолов. Аминь.
5:21  τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.
5:21. filioli custodite vos a simulacris
Little children, keep yourselves from idols. Amen.
5:21. Little sons, keep yourselves from false worship. Amen.
5:21. Little children, keep yourselves from idols. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, etc., 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, Co1 8:10 (note).
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.
Albert Barnes: Notes on the Bible - 1834
5:21: Little children - This is a favorite mode of address with John, (see the notes at Jo1 2:1), and it was proper to use it in giving his parting counsel; embracing, in fact, all that he had to say - that they should keep themselves from idols, and suffer nothing to alienate their affections from the true God. His great object had been to lead them to the knowledge and love of God, and all his counsels would be practically followed, if, amidst the temptations of idolatry, and the allurements of sin, nothing were allowed to estrange their hearts from him.
Keep yourselves from idols - From worshipping them; from all that would imply communion with them or their devotees. Compare the notes at Co1 10:14. The word rendered "idols" here (εἰδώλων eidō lō n) means, properly, an image, specter, shade - as of the dead; then any image or figure which would represent anything, particularly anything invisible; and hence anything designed to represent God, and that was set up with a view to be acknowledged as representing him, or to bring, him, or his perfections, more vividly before the mind. The word is applicable to idol-gods - pagan deities, Co1 8:4, Co1 8:7; Co1 10:19; Rom 2:22; Co2 6:16; Th1 1:9; but it would, also, be applicable to any "image" designed to represent the true God, and through or by which the true God was to be adored. The essential things in the word seem to be:
(a) an image or representation of the Deity, and,
(b) the making of that an object of adoration instead of the true God.
Since one of these things would be likely to lead to the other, both are forbidden in the prohibitions of idolatry, Exo 20:4-5. This would forbid all attempts to represent God by paintings or statuary; all idol-worship, or worship of pagan gods; all images and pictures that would be substituted in the place of God as objects of devotion, or that might transfer the homage from God to the image; and all giving of those affections to other beings or objects which are due to God. why the apostle closed this Epistle with this injunction he has not stated, and it may not be easy to determine. It may have been for such reasons as these:
(1) Those to whom he wrote were surrounded by idolaters, and there was danger that they might fall into the pRev_ailing sin, or in some way so act as to be understood to lend their sanction to idolatry.
(2) in a world full of alluring objects, there was danger then, as there is at all times, that the affections should be fixed on other objects than the supreme God, and that what is due to him should be withheld.
It may be added, in the conclusion of the exposition of this Epistle, that the same caution is as needful for us as it was for those to whom John wrote. We are not in danger, indeed, of bowing down to idols, or of engaging in the grosser forms of idol-worship. But we may be in no less danger than they to whom John wrote were, of substituting other things in our affections in the place of the true God, and of devoting to them the time and the affection which are due to him. Our children it is possible to love with such an attachment as shall effectually exclude the true God from the heart. The world - "its wealth, and pleasures, and honors - we may love with a degree of attachment such as even an idolater would hardly shew to his idol-gods; and all the time which he would take in performing his devotions in an idol-temple, we may devote with equal fervor to the service of the world. There is practical idolatry all over the world; in nominally Christian lands as well as among the pagan; in families that acknowledge no God but wealth and fashion; in the hearts of multitudes of individuals who would scorn the thought of worshipping at a pagan altar; and it is even to be found in the heart of many a one who professes to be acquainted with the true God, and to be an heir of heaven. God should have the supreme place in our affections. The love of everything else should be held in strict subordination to the love of him.
He should reign in our hearts; be acknowledged in our closets, our families, and in the place of public worship; be submitted to at all times as having a right to command and control us; be obeyed in all the expressions of his will, by his word, by his providence, and by his Spirit; be so loved that we shall be willing to part without a complaint with the dearest object of affection when he takes it from us; and so that, with joy and triumph, we shall welcome his messenger, "the angel of death," when he shall come to summon us into his presence. To all who may read these illustrations of the Epistle of the "beloved disciple," may God grant this inestimable blessing and honor. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Little: Jo1 2:1
keep: Exo 20:3, Exo 20:4; Co1 10:7, Co1 10:14; Co2 6:16, Co2 6:17; Rev 9:20, Rev 13:14, Rev 13:15, Rev 14:11
Amen: Mat 6:13
Geneva 1599
(19) Little children, keep yourselves from idols. Amen.
(19) He expresses a plain precept of taking heed of idols: which he contrasts with the only true God, that with this seal he might seal up all the former doctrine.
John Gill
Little children, keep yourselves from idols, Amen. From Heathen idols and idolatry, into which the saints in those times might be liable to be drawn, by reason of their dwelling among Heathen idolaters, and being related to them, and by the too great freedom used in eating things sacrificed to idols in their temples; and from all other idols that might be introduced by some who went by the name of Christians, as the Gnostics, who worshipped the images of Simon and Helena; and the passage may be an antidote against the worshipping of images, afterwards introduced by the Papists. Moreover, errors and false doctrines, which are the figments of men's minds, and what they are fond of, may be called idols, and should be guarded against, and abstained from; as also the lusts of men's hearts, and all the evil things that are in the world, which are adored by the men of it; and even every creature that is loved too much is an idol; hence covetousness is called idolatry; nor should any creature or thing be loved more than God or Christ: the one only living and true God, Father, Son, and Spirit, he is only to be worshipped, feared, and loved.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Affectionate parting caution.
from idols--Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry (Eph 5:5; Col 3:5).