1 John 5:12

He that hath the Son hath the life, etc. In our text the apostle expresses -

I. A SPECIAL RELATIONSHIP TO THE LORD JESUS CHRIST. "He that hath the Son." What are we to understand by these words? What is involved in them?

1. Realizing faith in him.

(1) In his existence. Saving faith in Christ is faith, not in his historic reality only, but in his present existence - that he is. "He ever liveth."

(2) In his perfection. It will profit me nothing to believe in Jesus as an ordinary Man, having the imperfections, weaknesses, and sins of our human nature. Faith in such a being would not result in any accession of strength. Faith must be exercised m him as "holy, harmless, undefiled," etc. Thus believing in him we are, as it seems to us, necessarily led on to faith in his proper Divinity - "that Jesus is the Son of God" (verse 5).

(3) In his interest in us. Faith in his existence and perfection and Divinity will not benefit us unless we believe in his regard for us - that he cares for us, desires to bless and save us. Now, we need what I have called a realizing faith in him. The faith of which St. John and St. Paul wrote, and which our Lord required in himself, is a far greater and deeper thing than intellectual assent. "With the heart man believeth unto righteousness." "When the soul in very truth responds to the message of God," says Canon Liddon, "the complete responsive act of faith is threefold. This act proceeds simultaneously from the intelligence, from the heart, and from the will of the believer. His intelligence recognizes the unseen object as a fact. His heart embraces the object thus present to the understanding; his heart opens instinctively and unhesitatingly to receive a ray of heavenly light. And his will, too, resigns itself to the truth before it; it places the soul at the disposal of the object which thus rivets its eye and conquers its affections." With a faith like this, the Christian apprehends Jesus Christ as a grand, living, spiritual, Divine Person; enshrines him in the heart's innermost and holiest temple; and offers to him humblest and deepest reverence. Thus the Christian "hath the Son."

2. Acceptance of his teaching. The Christian is intellectually and practically loyal to the teaching of Jesus Christ. In a very true and important sense Plato may be said to have had Socrates. He had so studied his utterances, so mastered his method, so thoroughly acquainted himself with his views and theories and principles; moreover, he held him in such high esteem, regarded him with such reverence, that we may, without exaggeration, say that he possessed Socrates. "We have the mind of Christ." By means of his teaching we have intellectual communion with him. His precious utterances, his glorious revelations, we believe; they are ours. All that he spake we receive as true; so his mind becomes ours; and in this sense we have him.

3. Supreme sympathy with him. He gave himself for us, and in return we give ourselves to him. "We love him, because he first loved us." By reciprocal affection we have him. This is the trust, completest, highest way in which one person can have another. He by whom I am truly loved, and whom I truly love, is mine indeed. Thus we have the Son. He dwells in us by his Spirit. His teaching, his presence, his love, his life, his Spirit, are ours; himself is ours, inalienably and for ever. St. John frequently represents this relationship to Christ as conditioned simply by faith in him (verse 13; John 3:14-16, 34). In his vocabulary "faith "is a comprehensive word. It "is not merely a perception of the understanding; it is a kindling of the heart, and a resolve of the will; it is, in short, an act of the whole soul, which, by one simultaneous complex movement, sees, feels, and obeys the truth presented to it." He who thus believes on the Lord Jesus Christ "hath the Son."

II. THEY WHO HOLD THIS RELATIONSHIP ARE POSSESSORS OF THE HIGHEST LIFE. "He that hath the Son hath the life." What are we to understand by "the life" τὴν ζωήν?

1. Not mere existence. The most wicked among men have this. Fallen angels have existed through thousands of years (2 Peter 2:4; Jude 1:6). To argue for either the perpetuity or the non-perpetuity of existence from the teaching of the apostle concerning "the life" is a gross perversion of his teaching.

2. Not mere intellectual life. Voltaire, Byron, et al., possessed this in a high degree; but who would affirm that they had "the Son" and "the life"?

3. Not mere emotional life. There are many whose sympathies are abundant and active, who sincerely pity the wretched, who have often been moved to tears as they have contemplated the woes of the Man of sorrows, who yet have neither" the Son" nor "the life." The life of which St. John writes is "the new life of God in humanity." This new life may be viewed as a new reigning affection. By faith in Christ man is regenerated, his ruling love is changed. His deepest and strongest affection is no longer earthly, selfish, or sinful, but heavenly, self-abnegating, holy; he loves God supremely. He is thus brought into vital and blessed relationship with God. Holy love is life. "The mind of the Spirit is life" (Romans 8:6). He who has the Son has this life. He has it now, not in its most glorious development, but really and increasingly (Galatians 2:20). Under the influence of this supreme love to God all the faculties of the spiritual nature advance towards perfection in blessed harmony with his holy will.

III. THIS LIFE IS ATTAINABLE ONLY THROUGH CHRIST. "He that hath not the Son of God hath not the life." What is essential to this life? That man's strongest and deepest love shall be fixed on God. And we have no revelation of God adequate to inspire this affection save that which is given unto us in Jesus Christ. On viewing the life as consisting of the union of the soul of man with God, we affirm that it is only through the mediation of Jesus Christ that this union can be effected. Man is estranged from God by sin, "alienated from the life of God," and under condemnation because of sin. "The Son of man has power to forgive sins." "There is no condemnation to them that are in Christ Jesus." By the manifestation of the love of God in his life, and especially in his death, he destroys the enmity of the sinful heart, and reconciles man unto God. "When we were enemies, we were reconciled to God by the death of his Son." Christ reveals God as a Being possessing in infinite degree those attributes which are necessary to command the soul's supreme love. He manifests the perfect righteousness of God. The cross of Jesus Christ is the grand declaration of God's unappeasable hatred of sin, and his zeal for the maintenance of rectitude. It is the perfect revelation of religious truth for man's intellect and heart. He is "the Truth." In him truth was incarnate. In him the love of God is most perfectly expressed. Divine love toiling, sorrowing, suffering, dying, to save the unlovely, the unworthy, the ill deserving, is manifest in him. He shows us the ineffable mystery of God in self-sacrifice for us. He reveals, as fully as is possible to our dim vision, the transcendent beauty of the Divine character, for our admiration and reverence. In a word, taking holiness as expressing the summation of the Divine perfections, he reveals the infinite holiness of God. Hero in him we have such a revelation of the Supreme Being as is perfectly fitted to command the homage of conscience, to quicken and strengthen the intellect, to expel all enmity, and beget in the soul the purest, deepest, intensest love, and to call forth the reverent devotion of our being. Such a revelation believed in and brought home to our spirit by the Holy Spirit, is life-giving; and such a revelation we have in Christ alone. Only through him can we attain the highest life (cf. John 3:36; John 14:6; Acts 4:12).


1. This relationship may be attained by every one. (John 3:16.)

2. God seeks to bring all men into this relationship. He invites, exhorts, entreats, etc.

3. If any have not this life, it is because they refuse to comply with the condition of its bestowment. "Ye will not come unto me, that ye might have life." - W.J.

He that hath the Son hath life; and he that hath not the Son of God hath not life
We may be said to have or receive the Son in these three modes — as a teacher, an example, and a Saviour; and in each of these He is life to those who have Him.

I. CHRIST IS LIFE IN HIS INSTRUCTIONS. He is so, because His instructions are truth, and truth brings life. In another, and yet a kindred sense, is Christ life by His word. He teaches us how to live, and for what ends. Honour, happiness, respect, love, usefulness, those things without which life is only animal, or worse, are most easily and completely to be secured by adopting the principles and obeying the precepts of the gospel. It is life, by eminence, to live temperately, soberly, justly, kindly, peacefully, doing good actions, exercising good affections, gaining good opinions. It is the only proper life of a moral, intellectual, accountable creature of God. He then lives as his Maker would have him live; lives most acceptably in the sight of heaven, and most profitably to himself and to the world. He lives, answering the best purposes of life; contributing to the means of human advancement; making his actions to be counted in the sum of human felicity. In a moral sense he protracts his life, because he employs it fully and well.

II. HE WHO HAS OR RECEIVES CHRIST AS AN EXAMPLE HAS LIFE. The life-giving word is not only taught, but embodied and made incarnate in the teacher; it is not only didactic, but possesses the merit and charm of historical interest. The Son not only points the way to the Father, but He precedes the disciple, and guides him in it and through it. Whoever walks as Christ walked, lives; and in proportion to the exactness of his imitation is the vigour and health of his life. To know that we are, in any degree, sharing the life and spirit of our Master, is enough to give us an increase of vital warmth, to cause the pulse of our spirit to beat firmer and more true, because it beats in happy and honoured union with the heart of Jesus. If His life was true and eternal, then that which is borrowed from His is so too. The seeds of corruption are not in it. The process of dissolution cannot commence in it. It is a sound and pure and heavenly life, for it is the very life of the Son of God.

III. HE WHO HATH THE SON BY FAITH, HE WHO RECEIVES HIM AS THE CHRIST OF GOD AND THE SAVIOUR OF MEN, by this faith also, as well as by obedience and imitation, HATH LIFE. And why? Because the hope and assurance of eternal life is contained and perfected in such faith.

(F. W. P. Greenwood, D. D.)

I. CONCERNING THE LIVING. "He that hath the Son hath life."

1. I shall remark, in the first place, that having the Son is good evidence of eternal life, from the fact that faith by which a man receives Christ is in itself a living act. Furthermore, faith in Jesus is good evidence of life, because of the things which accompany it. No soul asks for pardon or obtains it till he has felt that sin is an evil for which pardon is necessary; that is to say, repentance always conies with faith. Where there is faith, again, there is always prayer. So might I say that the consequences of receiving Christ are also good evidences of heavenly life; for when a man receives the Son of God he obtains a measure of peace and joy; and peace with God and joy in the Holy Ghost are not to be found in the sepulchres of dead souls.

2. The possession of the Lord Jesus Christ is the evidence of faith in many ways. It is God's mark upon a living soul. Whatever else we cannot see, if a simple trust in Jesus is discernible in a convert, we need feel no suspicions, but receive him at once as a brother beloved. Moreover, the possession of the Lord Jesus Christ becomes a clear evidence of life, because, indeed, it is in some sense the source, fountain, and nourishment of life. While the branch is vitally in the stem it will have life; if it is not always bearing fruit, yet it always has life; and thus the fact of having the Son becomes an evidence of life, because it is the source of life. In another aspect of it, having the Son is not only the source of life, but the result of life. Now, when a man receives Jesus into his soul as life from the dead, his faith is the sure indicator of a spiritual and mysterious life within him, in the power of which he is able to receive the Lord. Jesus is freely preached to you, His grace is free as the air, but the dead do not breathe that air — those who breathe it are, beyond all doubt, alive.

3. Let me further remark that the possession of the Lord Jesus Christ by faith is sufficient evidence of eternal life. "I do not know," says one, "when I was converted." Have you the Son of God? Do you trust in Jesus Christ? That is quite enough.

4. It is a great mercy that having the Son is abiding evidence. "He that hath the Son hath life." I know what it is to see every other evidence I ever gloried in go drifting down the stream far out of sight.

5. I may close this first head by saying that having the Son is infallible evidence of life. "He that hath the Son hath life." It is not said that he may perhaps have it, or that some who have the Son have life, but there is no exception to the rule.

II. CONCERNING THE DEAD. "He that hath not the Son of God hath not life" — that is, he hath not spiritual life, sentence of death is recorded against him in the book of God. His natural life is spared him in this world, but he is condemned already. Now observe that the not having the Son of God is clear evidence of the absence of spiritual life; for the man who has not trusted in Jesus has made God a liar. Shall pure spiritual life make God a liar? Shall he receive life from God who persists in denying God's testimony? Let me tell you that for a hearer of the gospel not to believe on the Son of God must be, in the judgment of angels, a very astounding, crime. Recollect, if you have never received Christ, that this is overwhelming evidence that you are dead in sin. I tell thee, moralist, what thou art: thou art a corpse well washed and decently laid out, daintily robed in fair white linen, sprinkled plenteously with sweet perfumes, and wrapped in myrrh and cassia and aloes, with flowers wreathed about thy brow and thy bosom bedecked by the hand of affection with sweetly blushing roses; but thou hast no life, and therefore thy destiny is the grave, corruption is thy heritage.

III. CONCERNING THE LIVING AS THEY DWELL AMONG THE DEAD. As the living are constrained to live among the dead, as the children of God are mixed up by Providence with the heirs of wrath, what manner of persons ought they to be?

1. In the first place, let us take care that we do not become contaminated by the corruption of the dead. You who have the Son of God, mind that you are not injured by those who have not the Son.

2. If we must in this life, in a measure, mingle with the dead, let us take care that we never suffer the supremacy of the dead to be acknowledged over the living. It would be a strange thing if the dead were to rule the living. Yet sometimes I have seen the dead have the dominion of this world; that is to say, they have set the fashion and living Christians have followed.

3. What I think we should do towards dead souls is this — we should pity them. "The most of these I meet with are dead in sin." Ought not this to make us pray for them: "Eternal Spirit, quicken them! They cannot have life unless they have the Son of God. Oh, bring them to receive the Son of God"!

(C. H. Spurgeon.)

Deep in the soul of man is a desire to appropriate something outside of itself — the instinct for getting, what phrenologists call the "acquisitive faculty." But what is the good it really wants, the chief good, that without which it will never be satisfied?


1. It is something more than to possess an intellectual knowledge of Him.

2. It is something more than to admire His character and to sympathise with His enterprise.

3. It is to possess His ruling disposition, or, in other words, the moral inspiration of His soul. It is to have His spirit.

II. The possession of Christ INVOLVES THE HIGHEST LIFE. Eternal life does not mean eternal existence, but eternal goodness; and eternal goodness is the highest paradise of the soul.

1. The life of supremacy. He will be in the highest sense a king.

2. The life of self-oblivious devotion. "Not my will, but Thine be done."

3. The life of the highest knowledge.


The natural man belongs to the present order of things. He is endowed simply with a high quality of the natural animal life. But it is life of so poor a quality that it is not life at all. He that hath not the Son hath not life; but he that hath the Son hath life — a new, distinct, and supernatural endowment. He is not of this world. He is of the timeless state, of eternity. The difference, then, between the spiritual man and the natural man is not a difference of development, but of generation. The distinction is one of quality, not of quantity. The scientific classification of men would be to arrange all natural men, moral or immoral, educated or vulgar, as one family. One higher than another in the family group, yet all marked by the same set of characteristics — they eat, sleep, work, think, live, die. But the spiritual man is removed from this family so utterly by the possession of an additional characteristic that a biologist would not hesitate to classify him elsewhere, not in another family, but in another kingdom. It is an old-fashioned theology which divides men into the living and the dead, lost and saved — a stern phraseology all but fallen into disuse. This difference, so startling as a doctrine, has been ridiculed or denied. Nevertheless the grim distinction must be retained. It is a scientific distinction. "He that hath not the Son hath not life."

(Prof. H. Drummond.)

He, who has a right to speak, has said that there is a certain thing, the possession of which constitutes "life," and so constitutes it that he who has it "has life," and he who has it not "has not life." There is a "life," dependent upon the possession of a certain thing, so much worthier than anything else of the name of "life," that, compared to it, nothing besides is real "life." Could you at this moment do it by a word, would you immortalise the "life" you are now living? The real Christian would. To him the change which he wishes is not one of kind, but of degree. He has that which he only wants purified and increased a thousand fold. The "life" he lives is what he wishes to be the germ of a "life" which he shall live forever and ever. Now this possession of Christ appears to me to be made up of three things. Properly speaking, the life which Christ lived upon this earth before His Cross was not the "life" which He came to communicate to His people. All that "life" He lived simply that He might purchase the "life" which He was going to give. The "resurrection life" is the "life" which Christ imparts to man. It is a "life" springing out of death. It is a "life" out of which the element of death has been altogether extracted. It is a "life" as essential as the Godhead of the Christ — as the "life" in which that Godhead resides is essential "life." "Life" is not what we live, but how we live it. To live indeed you must live livingly. To this end, then, if a man would "live" indeed, a man's soul must be always, in some way, receiving Christ.

(J. Vaughan, M. A.)

Before proceeding to analyse this passage, contemplate for one moment the mysterious grandeur of human nature's position through the Incarnation; for it is obviously through the Incarnation that we "have the Son." Think, then, that in all other works of Deity communication is the distinction. When God creates, He communicates being to nothing; in nature, God communicates beauty, form, and harmony to materialism; in providence, God communicates wisdom, truth, power, responsibility, and so forth, to agents and agencies; in legislation God communicates will and law to moral nature; and in revelation God communicates grace and truth to mankind; but in the Incarnation God does not communicate, but He assumes. Observe the words, "He that hath the Son hath life." There is no man named. God Almighty, when He speaks from the throne of revelation, speaks to human nature. He does not by tits word lay hold on the conventional, the local, the chronological, or the transitory in man. Now mark the decisive grandeur of this; for it intimates a connection between our nature now and our condition hereafter. Christianity now is Christianity forever; every stone which is now laid to your spiritual fabric is to form part of an ascending structure of conscious humanity, which is to rise higher and higher towards perfection throughout the everlasting ages. He, therefore, "that hath the Son hath life," and the same life that he will have hereafter.

I. WHAT IS IT TO "HAVE THE SON"? We say, then, in the first place, every human being on God's earth "hath the Son." There is not a pulse in your body but proclaims Calvary; there is not a drop in your veins but preaches Christ. You are not to imagine creation proceeding by one principle, providence administered by another, and grace acting by a third; the same God who acts in creation and rules in providence bestows in grace. And therefore I charge it upon every unconverted man, with this truth bound upon his heart, "Verily Christ is in me, and I knew it not." But more particularly, to take the words spiritually: a man may be said to "have the Son" when He is the sovereign of his intellect. He will ascertain upon clear grounds and through an honest logic whether this book be or be not Divine; but the moment the man has come to the conclusion, "Verily God is in this thing, verily God is in these syllables," then all that he has to do is to submit his intellect to Christ, then he "has the Son." Secondly, a man may be said to "have the Son" when he hath Him as the ruler of his desires. If we "have the Son" our desires are submitted to Christ even as our intellect. Thirdly, Jesus Christ may be said to be ours, or we "have the Son," when He is the pacifier of our conscience. Lastly, a man may be said to "have the Son" when Jesus Christ is the centre of his affections. The worldling's centre is the world; the sensualist's centre is the enjoyment of the passions; the rationalist's is the cultivation of the intellect; the politician's the progress of his party. But the Christian hath one centre and one circumference — Jesus Christ in the beginning and the middle and without end. His supreme attractor is Christ.

II. THE POSSESSION OF CHRIST IS TANTAMOUNT TO THE POSSESSION OF LIFE. In the first place, then, this connection contains (though not here stated) three marvellous views. First, it is the unfathomable mystery of heaven; secondly, it is the infinite mercy of earth; and, thirdly, it is the unrivalled miracle of all eternity. Lastly, we go on to show you the right connection between "having Christ" and "having life." It is to be drawn from the contrast to the fall. The fall of man was the death of man through the first Adam; the rise of man is the life of man in the second Adam.

(R. Montgomery, M. A.)

Doesn't, God's
1. He who loves God loves his children, and keeps his commandments;
3. which to the faithful are not grievous.
9. Jesus is the Son of God;
14. and able to hear our prayers.

Dictionary of Bible Themes
1 John 5:12

     2424   gospel, promises
     5971   uniqueness
     9024   death, spiritual

1 John 5:9-13

     2218   Christ, Son of God

1 John 5:10-12

     2426   gospel, responses

1 John 5:11-12

     4018   life, spiritual

1 John 5:11-13

     6647   eternal life, experience

The World Our Enemy.
"We know that we are of God, and the whole world lieth in wickedness."--1 John v. 19. Few words are of more frequent occurrence in the language of religion than "the world;" Holy Scripture makes continual mention of it, in the way of censure and caution; in the Service for Baptism it is described as one of three great enemies of our souls, and in the ordinary writings and conversation of Christians, I need hardly say, mention is made of it continually. Yet most of us, it would appear, have very
John Henry Newman—Parochial and Plain Sermons, Vol. VII

A Call to Backsliders
"Will the Lord absent himself for ever? And will he be no more entreated? Is his mercy clean gone for ever? And is his promise come utterly to an end for evermore?" Ps. 77:7, 8. 1. Presumption is one grand snare of the devil, in which many of the children of men are taken. They so presume upon the mercy of God as utterly to forget his justice. Although he has expressly declared, "Without holiness no man shall see the Lord," yet they flatter themselves, that in the end God will be better than his
John Wesley—Sermons on Several Occasions

Spiritual Worship
"This is the true God, and eternal life." 1 John 5:20. 1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages. 2. In this letter, or rather tract, (for he was present with those to whom it was more immediately directed, probably being not able to preach to them any longer, because of his extreme old age,) he does not
John Wesley—Sermons on Several Occasions

Spiritual Idolatry
"Little children, keep yourselves from idols." 1 John 5:21. 1. There are two words that occur several times in this Epistle, -- paidia and teknia, both of which our translators render by the same expression, little children. But their meaning is very different. The former is very properly rendered little children; for it means, babes in Christ, those that have lately tasted of his love, and are, as yet, weak and unestablished therein. The latter might with more propriety be rendered, beloved children;
John Wesley—Sermons on Several Occasions

On the Trinity
Advertisement [60] "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one." 1 John 5:7. 1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and,
John Wesley—Sermons on Several Occasions

The Witness of the Spirit
Discourse II "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16 I. 1. None who believe the Scriptures to be the word of God, can doubt the importance of such a truth as this; -- a truth revealed therein, not once only, not obscurely, not incidentally; but frequently, and that in express terms; but solemnly and of set purpose, as denoting one of the peculiar privileges of the children of God. 2. And it is the more necessary to explain and defend this truth,
John Wesley—Sermons on Several Occasions

The victory of Faith.
Preached May 5, 1850. THE VICTORY OF FAITH. "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"--1 John v. 4-5. There are two words in the system of Christianity which have received a meaning so new, and so emphatic, as to be in a way peculiar to it, and to distinguish it from all other systems of morality and religion; these two words are--the
Frederick W. Robertson—Sermons Preached at Brighton

The victory of Faith
As God shall help me, I shall speak to you of three things to be found in the text. First, the text speaks of a great victory: it says, "This is the victory." Secondly, it mentions a great birth: "Whatsoever is born of God." And, thirdly, it extols a great grace, whereby we overcome the world, "even our faith." I. First, the text speaks of a GREAT VICTORY--the victory of victories--the greatest of all. We know there have been great battles where nations have met in strife, and one has overcome the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Alive or Dead --Which?
We have in the text mention made of certain men who are living, and of others who are dead; and, as the two are put together in the text, we shall close by some observations upon the conduct of those who have life towards those who are destitute of it. I. First, then, CONCERNING THE LIVING. Our text testifies that "He that hath the Son hath life." Of course, by "life" here is meant not mere existence, or natural life; for we all have that whether we have the Son of God or no--in the image of the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867

Faith and Regeneration
It may not be easy to keep these two things in there proper position, but we must aim at it if we would be wise builders. John did so in his teaching. If you turn to the third chapter of his gospel it is very significant that while he records at length our Saviour's exposition of the new birth to Nicodemus, yet in that very same chapter he gives us what is perhaps the plainest piece of gospel in all the Scriptures: "And as Moses lifted up the serpent in the wilderness, even so must the Son of man
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Three Witnesses
Now, to justify such high claims, the gospel ought to produce strong evidence, and it does so. It does not lack for external evidences, these are abundant, and since many learned men have spent their lives in elaborating them, there is less need for me to attempt a summary of them. In these days scarce a stone is turned over among yonder eastern reins which does not proclaim the truth of the word of God, and the further men look into either history or nature, the more manifest is the truth of scriptural
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Blessing of Full Assurance
We do not wonder that certain men do not receive the epistles, for they were not written to them. Why should they cavil at words which are addressed to men of another sort from themselves? Yet we do not marvel, for we knew it would be so. Here is a will, and you begin to read it; but you do not find it interesting: it is full of words and terms which you do not take the trouble to understand, because they have no relation to yourself; but should you, in reading that will, come upon a clause in which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

1 John 5:4-5. victory
[8] "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God I" 1 John 5:4-5. IT ought to be our practice, if we have any religion, to examine the state of our souls from time to time, and to find out whether we are "right in the sight of God" (Acts 8:21). Are we true Christians? Are we likely to go to heaven when we die? Are we born again,--born of
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"Wash You, Make You Clean; Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil," &c. There are two evils in sin,--one is the nature of it, another the fruit and sad effect of it. In itself it is filthiness, and contrary to God's holiness; an abasing of the immortal soul; a spot in the face of the Lord of the creatures, that hath far debased him under them all. Though it be so unnatural to us, yet it is now in our fallen estate become, as it were, natural, so that
Hugh Binning—The Works of the Rev. Hugh Binning

The Unity of the Divine Essence, and the Trinity of Persons.
Deut. vi. 4.--"Hear O Israel the Lord our God is one Lord."--1 John v. 7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." "Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries--of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever
Hugh Binning—The Works of the Rev. Hugh Binning

The victory of Faith
(First Sunday after Easter.) 1 John v. 4, 5. Whatsoever is born of God overcometh the world: and this is the victory which overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? What is the meaning of 'overcoming the world?' What is there about the world which we have to overcome? lest it should overcome us, and make worse men of us than we ought to be. Let us think awhile. 1. In the world all seems full of chance and change.
Charles Kingsley—Town and Country Sermons

But if Our Sense is not Able Till after Long Expectation to Perceive what The...
But if our sense is not able till after long expectation to perceive what the result of prayer is, or experience any benefit from it, still our faith will assure us of that which cannot be perceived by sense, viz., that we have obtained what was fit for us, the Lord having so often and so surely engaged to take an interest in all our troubles from the moment they have been deposited in his bosom. In this way we shall possess abundance in poverty, and comfort in affliction. For though all things fail,
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Apostolic Experience
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."--2 Tim. 3:16, 17. In our study of this theme we find that the word of God is our only standard to prove that sanctification is a Bible doctrine. The experience and testimony of the Bible writers and the other apostles of the early church also prove to us and teach the nature of this
J. W. Byers—Sanctification

Spiritual Culture.
"And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for man to come into possession of this life he must comply with the requirements made by the Bible. After getting into possession of this life there are certain duties which man must faithfully perform to retain and develop it. After entering the wide fields of grace development is necessary. "But grow in grace, and in the knowledge of our Lord and Savior
Charles Ebert Orr—The Gospel Day

The Ordinances of the New Testament.
In the preceding chapter we considered the church of the New Testament. The Lord Jesus built his church and instituted some ordinances, which he commands the church to faithfully keep. The keeping of the commandments of God is proof that we love him: "For this is the love of God that we keep his commandments: and his commandments are not grievous." 1 John 5:3. "He that hath my commandments, and keepeth them, he it is that loveth me." John 14:21. "If a man love me he will keep my words." Ver. 23.
Charles Ebert Orr—The Gospel Day

The Trinity.
The wonderful grace of God removes sin and its nature from the heart. It restores to man's heart holy and pure affections. It will turn away the love for sin and fill your soul with peace and purity and your mind with a train of holy thoughts. That the New Testament teaches a trinity in the Godhead is made obvious in Eph. 4:4-6. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and
Charles Ebert Orr—The Gospel Day

Assurance of Salvation.
"These things have I written unto you that believe on the name of the Son of God; that ye may knew that ye have eternal life, and that ye may believe on the name of the Son of God." (1 John v. 13. ) There are two classes who ought not to have Assurance. First: those who are in the Church, but who are not converted, having never been born of the Spirit. Second: those not willing to do God's will; who are not ready to take the place that God has mapped out for them, but want to fill some other place.
Dwight L. Moody—The Way to God and How to Find It

The Work of the Holy Spirit
The Church of Christ. "It is the Spirit that beareth witness, because the Spirit is ruth."--1 John v. 6. We now proceed to discuss the work of the Holy Spirit wrought in the Church of Christ. Altho the Son of God has had a Church in the earth from the beginning, yet the Scripture distinguishes between its manifestation before and after Christ. As the acorn, planted in the ground, exists, altho it passes through the two periods of germinating and rooting, and of growing upward and forming trunk and
Abraham Kuyper—The Work of the Holy Spirit

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