1 John 5:6

This is he that came by water and blood, etc. We omit the interpolated clauses, and take the text as it is given in the Revised Version. St. John here states the basis of that faith by means of which the Christian overcomes the world. We have the most convincing testimony that the confidence which is reposed in Jesus Christ as the Son of God is well founded. That testimony is manifold. We have -

I. THE TESTIMONY OF HIS BAPTISM. "This is he that came by water,... even Jesus Christ." The coming here meant is not that of his incarnation, his entrance into this world; but his coming forth from the retirement of Nazareth to enter upon his great redemptive mission. His coming "by water" we regard as referring to his baptism by John. That baptism was:

1. The inauguration of his great mission. When Jesus went to John for baptism he had finally left his private life, and was just about to enter upon his public ministry, and his baptism was a fitting introduction to that ministry.

2. An inauguration characterized by supernatural and Divine attestation. Probably it is for this reason that St. John here refers to our Lord's baptism: "Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him," etc. (Matthew 3:16, 17). And John the Baptist testified, "This is he of whom I said, After me cometh a Man which is become before me: for he was before me. And I knew him not; but that he should be made manifest to Israel," etc. (John 1:30-34).

II. THE TESTIMONY OF HIS CRUCIFIXION. "This is he that came by water and blood, even Jesus Christ; not with the water only, but with the water and with the blood." The reference is to the blood which he shed upon the cross for the redemption of mankind. But how did his death witness to the truth that he was the Son of God?

1. By the extraordinary phenomena associated with his death. "Now from the sixth hour there was darkness over all the land until the ninth hour.... And Jesus yielded up the ghost. And behold, the veil of the temple was rent in twain from the top to the bottom," etc. (Matthew 27:45, 50-54; Luke 23:47, 48).

2. By the transcendent moral grandeur expressed in his death. He voluntarily submitted himself to death for the salvation of the lost world. Our Lord said, "Therefore doth my Father love me, because I lay down my life that I may take it again. No one taketh it away from me," etc. (John 10:17, 18); "He gave himself for our sins," etc. (Galatians 1:4); "He gave himself a Ransom for us," etc. (1 Timothy 2:6); "He gave himself for us," etc. (Titus 2:14); "Christ also suffered for sins once, the Righteous for the unrighteous," etc. (1 Peter 3:18). He freely surrendered himself to the most painful and shameful death, not for himself, or for his friends, but for sinners and rebels against him and his Father, and in order that they might have eternal life. Such self-sacrifice was more than human, more than angelic, - it was strictly and properly Divine.

"This was compassion like a God,
That when the Saviour knew
The price of pardon was his blood,
His pity ne'er withdrew."


III. THE TESTIMONY OF HIS SPIRIT. "And it is the Spirit that beareth witness, because the Spirit is the truth, For there are three who bear witness, the Spirit, and the water, and the blood: and the three agree in one." Notice:

1. The nature of the testimony of the Holy Spirit. At our Lord's baptism the Spirit bore witness that he was the Son of God (Matthew 3:16, 17). Our Lord said, "The Spirit of truth, which proceedeth from the Father, he shall bear witness of me" (John 15:26). Again he said, "The Spirit of truth... he shall glorify me; for he shall take of mine, and shall declare it unto you." He bore witness to the Messiahship of Jesus by coming down, according to his promise, upon the apostles, and by making the gospel of Christ which they preached a saving power to thousands of souls (Acts 2; Acts 4:31). And he bears witness for Christ in the hearts of Christians (chapter 3:24; 1 Corinthians 12:3).

2. The value of the testimony of the Holy Spirit. "The Spirit, is the truth;" "The Spirit of truth" (John 14:17; John 15:26); "When he, the Spirit of truth, is come, he shall guide you into all the truth." His testimony is of the utmost value and importance, because it is perfectly free from error or fraud; proceeding from the Spirit of truth, the Spirit who is the truth, it is light without any darkness, truth without any error. And his testimony is that Jesus is the Messiah and the Son of God.

IV. THE TESTIMONY OF HIS BELIEVING PEOPLE. "He that believeth on the Son of God hath the witness in him.... And the witness is this, that God gave unto us eternal life, and this life is in his Son." "The object of the Divine testimony being," says Alford, "to produce faith in Christ, the apostle takes him in whom it has wrought this its effect, one who habitually believes in the Son of God, and says of such a one that he possesses the testimony in himself." All genuine believers in Jesus Christ have the witness of their own consciousness "that God gave unto us eternal life, and this life is in his Son." They are conscious that the life of love - love to God and. to man - is theirs. "We know that we have passed out of death into life, because we love the brethren." And we know that this life was quickened within us through the exercise of faith in Christ. To us individually this is the most convincing of all witnesses. "One thing I know, that, whereas I was blind, now I see."

V. THE TESTIMONY OF ALL THE BEFORE-MENTIONED COMBINED. All the foregoing witnesses are united and concurrent in their evidence. "The three agree in one." We may say that the four agree in one. Their testimony is unanimous. There is no contradiction, no discrepancy in their evidence. With one voice they declare, "Rabbi, thou art the Son of God, thou art the King of Israel." "Thou art the Christ, the Son of the living God." Notice two points in conclusion:

1. The claim which this testimony has upon, our acceptance. "if we receive the witness of men, the witness of God is greater," etc. We receive human testimony, notwithstanding that

(1) The witness may unintentionally be untrue. Human observations and impressions and recollections are not always accurate; hence the witness of men is sometimes undesignedly incorrect. But in the manifold and Divine testimony to the truth that Jesus is the Son of God there cannot be any inaccuracy or imperfection.

(2) The human witness may intentionally be untrue. Man may endeavour to deceive; he may willfully bear false witness. But "the witness of God is greater." The Spirit of truth cannot lie. Therefore this testimony has the most commanding claims upon our acceptance.

2. The issue involved in type non-acceptance of this testimony. "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." Is any one prepared to discredit God? Will any one implicitly charge him with falsehood? Be it ours to receive his testimony with larger, fuller confidence, and to rest in his Son with deeper, more loving, and more reverent trust. - W.J.

This is He that came by water and blood, even Jesus Christ
1. There was living then at Ephesus a conspicuous and enterprising teacher, whom not a few were likely to regard as more profound and philosophical than St. John, who himself, very probably, looked down with superb indulgence on the aged Galilean as pious enough in his simple way, but quite uncultured, without any speculative ability, — with crude and unspiritual views of God and the universe, and wholly unfit to interpret Hebraic ideas to men who had breathed the air of Gnostic wisdom. "One confusion," he would say, "which John makes, must be most carefully avoided: you must draw a sharp distinction between 'Jesus' and 'Christ.' 'Jesus' was simply a man eminent for wisdom and goodness, but not supernaturally born, — on whom, at His baptism, a heavenly power called 'Christ' descended, to use Him as an instrument for revealing truth and working miracles, but to depart from Him before He suffered and died." Now St. John contradicts this absolutely. He insists that Jesus is Christ, that Jesus, who is Christ, is also the Son of God. "You must," he says in effect, "be quite clear in your minds on this point; Cerinthus has tried to break up one Person into two; you must keep no terms with that theory of separation; you must hold to the truth of the oneness. This one Jesus Christ came by water and blood; that is, His Baptism and His Passion were means to the end for which He came. The selfsame Person who stooped to the waters of Jordan gave up His blood to be shed for us on Golgotha. This is He, the one indivisible Christ, in whom to believe is to overcome the world."

2. But then comes in, we may be sure, a reference to underlying spiritual realities. Water and blood, in connection with Christ, could not but be invested in St. John's mind with the ideas of cleansing and of propitiation, as when he saw the gush of blood and water from the side of the sacred body he was apparently struck with a combination which seemed to present in a kind of symbolical unity the purifying and the atoning aspect of Christ's work. Many will accept Christ as a peerless model of conduct, and will honestly desire to guide their lives by the rule of His ethical teaching, who yet recoil from the mystery of what the apostles call "propitiation," and explain away the emphasis with which apostles attribute virtue to His "blood." And yet the theory which reduces the Atonement to a signal display of sympathy, whereby One who was Himself sinless identified Himself with the shame and misery of sinners in order to reclaim them, will be found to impair the belief in our Saviour's personal Divinity, and fails to account for, or to justify, the mass of varied language by which Scripture conveys to us the significance of His death. No, believe it, both sides of truth are indispensable; our Lord was given "to be a sacrifice"; and also to be "an example"; and the dependence of purification on the Atonement may at least be illustrated by the order of those words, "forthwith out of His side came blood and water."

3. But yet once more: when we hear that He "came by water and blood," it is well-nigh impossible not to think of that great ordinance in which water is made the "effectual sign," that is, the organ or instrument, of a new birth; and of that still greater rite which embodies for us, in a concrete form, the new and "better covenant," and in which, as St. says, we "drink that which was paid for us." By the mercifully considerate provision of Him who is God and man for us who have souls and bodies, the sacraments of the gospel, with their outward forms and inward gifts, are the chief means whereby His purifying and propitiating action is applied to those on whose behalf He came. The whole thought, then, unfolds itself symmetrically; the events of Christ's baptism and death call up the idea of His two-fold spiritual activity, which again presents itself in close revealed connection with the "laver" or font of our "regeneration," and with the cup which conveys to us the blood of the Great Sacrifice, and which, from that point of view, may naturally be taken to represent "both kinds" of the Holy Eucharist. And here, too, the warning sentence may be needed. The baptized Churchman who is not a communicant would do well to remember that Christ came not with water only, but with water and blood.

(W. Bright, D. D.)

By the form of the expression, "not by water only," it is implied that there are two beliefs as to the object of Jesus Christ's coming into the world — one of them going beyond the other, and taking in something that the other leaves out. There were probably those then, there are certainly those now, who would have no difficulty in accepting the main facts of Christ's birth and biography, would admit Him to be a memorable teacher, a reformer of society, a leader among moralists and philanthropists; but they would allow nothing further in His claims, as the Head of the Church or the Saviour of mankind. They would probably declare that nothing further was needed to make men all that they ought to be. But they were wrong. Four thousand years of Jewish and Gentile self-righteousness had proved that there is no self-recovering power in humanity alone. First the "water." Water is the emblem of spiritual purification, because it is the common instrument of outward washing. Our Lord Himself, who was able to set all symbols and all forms aside if He chose, went down into the water, at the beginning of His life's work, in order, we are told, that He might fulfil all righteousness. He "came by water." "Go teach the nations of the earth and baptize them" with water, was His last commission, when His work was done. So it is that each individual Christian life, as well as the whole body of Christ, after Him, came "by water." Why is this? Because one great part of our Saviour's work is to purify men's lives. He was baptized with their baptism, and they with His. The world was to sneer at Him, and spit upon Him, in spite of His purity: in being holy for them He will also be washed with them. He "came by water." Accordingly one great part of the power of Christ among men, through the gospel and the Church, is the cleansing away of moral corruptions. "He that hath this hope in Him purifieth himself." Stains on the lips, the hands, the habits; stains on social courtesies, domestic dispositions, and even on Church observances; worst of all, stains on the sacred temple walls of the soul itself — these all have to be washed away. Christ came to cleanse His followers from all unrighteousness. He "came by water." But now shall we not only say, "This is true," but shall we go on to say, "This is all that our Saviour gives us, and this is the whole of His gospel: Christianity is a system of moral education and religious improvement; nothing more"? "This is He that came by water and blood; not by water only, but by water and blood." The daily sacrifice of four thousand preparatory years had presignified it to a waiting world. As the passion flower sprang out of the common earth, and held up its bright blossom and natural image of the tree at Calvary, ages before the real Cross was planted in its soil, so the passion promise of prophecy bloomed in the expectant faith of the race at the very gates of Eden. The serpent had polluted Paradise; but after all, the woman's seed should bruise the serpent's head. Man knew from the beginning that he must have a Saviour to look to, or humanity itself would die. Somewhere among the sons of men there must be One Perfect Obedience, One Sufficient Sacrifice, needing not, like those shadowy sacrifices which prepared the way, to be often offered, but "once offered." Then a living and loving faith in Him will work out the true and healing life in every believing heart. "There is a fountain opened for sin, and for uncleanness"; but it is not a water fountain. Only he who doeth the deeds of the Law — so it reads — will live by them. Who of us has done them? Where are we then if there is "water only," example and precept only, commandments only, sorrow upon sorrow when they are broken, and the breaking repeated still? Among the most remarkable of Overbeck's striking series of pictures illustrating the life of Jesus, there is one that represents Him as a Child in the carpenter's shop. Like other children, He has been playing with the tools, and has taken up the saw. A look of solemnity passes over His radiant face; and by the shadow that falls on the floor underneath you see that the block of wood He is sawing out is taking the shape of a cross. Joseph looks on in a kind of perplexed reverence, and the Virgin mother by His side with a sad admiration, as if Simeon's prediction were already beginning to have its accomplishment, and the sword were piercing her own soul also. This is not imagination; it is rather interpretation. The artist is only an expositor of the evangelist. "This is He that came by water and blood." From the outset of His personal ministry — as it had been from the foundation of the world — the Saviour was pointing to the sacrifice, journeying always towards Calvary. Other prophets and reformers had come "by water," preaching purification for the future. He alone came "by blood," giving, in Himself, atonement for past and future both.

(Bp. Huntington.)

I. THIS IS HE THAT CAME BY WATER. Our Lord came from Galilee to Jordan, a lengthened journey, for the purpose of being baptized. This shows the importance of the ordinance.

II. THIS IS HE THAT CAME BY BLOOD — NOT BY WATER ONLY, BUT BY WATER AND BLOOD. The manner in which this announcement is made, is well fitted to impress us with its importance. The blood is noticed with peculiar emphasis. Important as it was, that "Christ came by water," it was still more so that "He came by blood." By the one He undertook the work, but by the other He executed it.

1. Christ came by blood that the prophecies might be fulfilled.

2. Christ came by blood, and so accomplished the design of the ancient law.

3. When Christ came by blood He secured all the blessings of redemption for His people.

4. When He came by blood He opened up a way of access for the sinner to God and to glory.

III. THE CONFIRMATION OF THE SPIRIT'S TESTIMONY. "And it is the Spirit that beareth witness, because the Spirit is truth." The witness of the Spirit was borne to Christ during the whole period of His ministry. But the witness of which the text speaks points to that which was borne by the Spirit after the death of Christ. It began with His resurrection. He was "quickened by the Spirit" on the third, the appointed day. And oh, what a glorious testimony was borne to Him then (Colossians 2:15; Romans 1:4). This testimony was continued in His ascension. During His sojourn of forty days on earth, subsequent to His resurrection, Jesus spoke much of the Spirit to His disciples. Then, in due time, was the Spirit poured out from on high. On the Day of Pentecost He came in "a rushing mighty wind, and in cloven tongues like as of fire." By the transactions of that day the triumphs of the Saviour were manifested to all. Nor did the Spirit then cease His testimony. He continued and increased it in the ministry of the apostles (Mark 16:20).

(J. Morgan, D. D.)

The design of Christ's death was to procure both the justification and sanctification of the Church.

I. THE FIRST PART OF THIS DESIGN is declared by St. John, in this epistle (1 John 1:7). Cleansing is a term which supposes defilement; and sin is, in Scripture, represented as horribly defiling, rendering the soul impure, odious, and abominable in the sight of God, who is perfectly pure and holy. If we are duly sensible of our sinful defilement, we shall certainly be anxious for cleansing. And how can this be obtained? The tears of repentance will not wash away our sins. Nor is mere reformation and moral improvement sufficient. But, behold the Divine provision! Behold the precious blood issuing from the wounded side of the Son of God! The blood of which we speak, procures the justification of all who believe. We are said to be "justified through faith in His (Christ's) blood"; elsewhere, to be "brought nigh by His blood"; and again, to be "redeemed by His blood"; and to be "washed from our sins in His blood." But it is "through faith" that we are thus justified; Jesus Christ is "the propitiation for our sins": but it is "through faith in His blood"; it must be received by every man, for himself, in particular. The perfect efficacy of this blood is frequently expressed in Scripture in very strong terms: "I have blotted out," saith God, "thy sins, as a thick cloud." "Though your sins be as scarlet, they shall be as white as snow." Yea, saith the penitent psalmist, "Wash me, and I shall be whiter than snow"; and again, "As far as the east is from the west, so far hath He removed our transgressions from us." "This is He that came by blood."

II. THIS IS HE THAT CAME BY WATER. This signifies a second blessed effect of the death of Christ, the sanctification of believers, in virtue of that death.

1. It is by the mediation of Christ, meritoriously. We owe to Jesus Christ the renovation of our nature in the image of God; for He died to "bring us to God"; to "redeem us to God" (Ephesians 5:25, 27).

2. It is through faith in Christ, instrumentally.

3. But it is efficiently, by the Holy Spirit, that believers are sanctified.

4. The sanctification of believers is promoted by the means of grace, as religious ordinances of Divine appointment are properly called.

5. To these we may add, the various afflictions with which God, in His holy providence, visits His people.Conclusion:

1. Let us reflect, with becoming humility, on our natural defilement.

2. If we are by nature thus defiled, how necessary is it that we should be cleansed?

3. Let believers in Christ, already sanctified in part, still look to Jesus for further supplies of grace.

(G. Burder.)

And it is the Spirit that beareth witness, because the Spirit is truth
It is natural to ask, What is the evidence that Christ did really rise from the dead? St. John says, "It is the Spirit that beareth witness." St. John, indeed, is speaking immediately of that faith in our Lord's eternal Sonship which overcomes the world. But since the resurrection is the main proof of our Lord's Divinity, it follows that the Spirit must also bear witness to the resurrection. And He does this in two ways. It is His work, that those historical proofs of the resurrection which have come down to us, and which address themselves to our natural reasoning faculties, have been marshalled, recognised, preserved, transmitted in the Church of Christ. He bears another witness, as we shall presently see, by His action, not so much on the intelligence, as on the will of the believing Christian.


1. Whether Jesus Christ did really die upon the Cross. The wonder is not that He died when He did, after hanging for three hours in agony, but that, after all His sufferings at the hands of the soldiers and the populace, before His crucifixion, He should have lived so long. Yet suppose that what looked like death on the Cross was only a fainting fit. Would He have survived the wound in His side, inflicted by the soldier's lance, through which the blood yet remaining in His heart and the water of the pericardium escaped? But suppose, against all this evidence, that when Jesus was taken down from the Cross, He was still living. Then He must have been suffocated by Joseph of Arimathaea and Nicodemus when they embalmed Him. The Jews carefully inspected and sealed His tomb: they had sentinels placed there; and were satisfied that the work was thoroughly done. To do them justice, the Jews have never denied the reality of our Lord's death; it is impossible to do so, without paradox.

2. Whether the disciples did not take our Lord's dead body out of His sepulchre.(1) They would not have wished to do it. Why should they? They either believed that He would rise from the dead, or they did not. If they did believe it, they would have shrunk from disturbing His grave, as from an act not less unnecessary than profane. If they did not believe in it, and instead of abandoning themselves to unreflecting grief, allowed themselves to think steadily, what must have been their estimate of their dead Master? They must now have thought of Him as of one who had deceived them, or who was Himself deceived. On either supposition, why should they rouse the anger of the Jews, and incur the danger of swift and heavy punishment?(2) But had they desired, they surely would not have dared it. Until Pentecost, they were, by their own account, very timid men.(3) And, once more, had they desired and dared to remove our Lord's body from its grave, such a feat was obviously beyond their power. The tomb was guarded by soldiers.

3. The amount of positive testimony which goes to show that Jesus Christ did rise from the dead.(1) The witness of all the apostles. They gave their lives in attestation of this fact. Their conduct after the day of Pentecost is throughout that of men whose trustworthiness and sincerity of purpose are beyond dispute.(2) The testimony of a large number of persons besides the apostles. Take the case of the three thousand converts on the day of Pentecost. They had unrivalled opportunities for satisfying themselves of its being a reality or a fiction. Yet at the risk of comfort, position, nay, life, they publicly professed their belief in its truth. Or consider the case of the two hundred and fifty and more persons still living when St. Paul wrote the First Epistle to the Corinthians, who had seen the risen Jesus on one occasion during the forty days. Five hundred persons could not be simultaneously deluded. Their testimony would be considered decisive as to any ordinary occurrence, where men wished only to ascertain the simple truth.


1. For instance, it is said that the evangelical accounts of the resurrection itself, and of our Lord's subsequent appearances, are difficult to reconcile with each other. At first sight they are; but only at first sight. In order to reconcile them two things are necessary: first, patience, and secondly, a determination to exclude everything from the narrative which does not lie in the text of the Gospels. The differences are just what might be expected in four narratives of the same event, composed at different periods, by different authors, who had distinct sources of information at command. Each says what he has to say with blunt and simple directness, without an eye to the statements of the others, or to the possible comment of hostile critics.

2. It is, further, objected that the resurrection was not sufficiently public. Jesus Christ ought to have left His grave, so it is urged, in the sight of a crowd of lookers on; and, when risen, He ought to have hastened to show Himself to the persons least likely to believe in His resurrection — to the Jews at large, to the high priests, to Pilate, to His executioners.(1) Here it is obvious, first of all, that the guards may very well have seen Jesus leave His tomb. Scripture says nothing on the point. But they were terrified, almost to death, at the sight of the angel of the sepulchre. Any number of witnesses who had been present would have been as much frightened as were the guards.(2) Nor is the old objection of Celsus, that Jesus Christ ought to have shown Himself to the Jews and to His judges in order to rebuke their unbelief, more reasonable. Had He appeared to the chief priests, would they have believed in Him? Would they not have denied His identity, or argued that a devil had taken His form before their eyes, just as of old they had ascribed His miracles to Beelzebub? The Jews had ample opportunities of ascertaining that the resurrection was a fact, if they had desired to do so. But as it was, they were not in a mood to be convinced, even by the evidence of their senses.(3) Far deeper than these objections is that which really lies against all miracles whatever, as being at variance with that conception of a rigid uniformity in the processes of nature, which is one of the intellectual fashions of our day. Suffice it to say, that any idea of natural law which is held to make a miracle impossible, is also inconsistent with belief in the existence of God.

III. Here, then, we are coming round to the point from which we started. For it is natural to ask, WHY, IF THE RESURRECTION CAN BE PROVED BY EVIDENCE SO GENERALLY SUFFICIENT, IT WAS AT THE TIME, AND IS STILL, REJECTED BY A GREAT MANY INTELLIGENT MEN? The answer to this natural and legitimate question is of practical importance to all of us. There can, I apprehend, be no sort of doubt that if an ordinary historical occurrence, such as the death of Julius Caesar, were attested as clearly as the resurrection of our Lord — not more clearly, nor less — as having taken place nineteen centuries ago, all the world would believe it as a matter of course. The reason why the resurrection was not always believed upon the evidence of those who witnessed to it is, because to believe it means, for a consistent and thoughtful man, to believe in and to accept a great deal else. To believe the resurrection is to believe implicitly in the Christian faith. It is no mere speculative question whether Jesus Christ did or did not rise from the dead; it is an eminently practical one. The intellect is not more interested in it than the will; perhaps it is even less interested. The real difficulties of belief lie, generally speaking, with the will. And nothing is more certain, I may add, more alarming, than the power of the will to shape, check, promote, control conviction. And such is the power of the will that it can give effect to this decision. It can baulk and thwart the action of the intellect; give it a perverse twist, and even set it scheming how best to discredit or refute the truth which but now it was on the point of accepting. And thus we may understand what it is that the Spirit does to produce faith. He does not set aside or extinguish the operations of the natural reason; reason too is a guide to truth which God has given us. But He does change the temper, or the direction of the will. And thus He sets the reason free to do justice to the evidence before it. It is thus that within us the Spirit beareth witness. The evidence for the resurrection was not stronger on the Day of Pentecost than it was on the day before. But the descent of the Spirit made it morally possible for three thousand converts to do that evidence something like justice. And now we can see why St. Paul makes so much of faith — especially in a risen Christ — in his great Epistles. If the understanding were alone concerned there would be no more reason for our being justified by faith in a crucified and risen Christ than for our being justified by our assent to the conclusion of a problem in Euclid. It is because the will must endorse the verdict of the understanding, and so must mean obedience as well as assent, that "by grace are ye saved through faith; and that not of yourselves: it is the gift of God."

(Canon Liddon.)

There are five respects in which that Divine agent may be represented as bearing witness to Christ.(1) He bore witness by the types and prophecies of the Jewish dispensation — both of which foretold Christ's advent, character, and work.(2) He bore witness by qualifying Christ, as man, for His mediatorial offices (Isaiah 11:1-3).(3) The Spirit bore witness to Christ by the signs and wonders which He enabled the apostles to perform in attestation of their Divine commission.(4) He bears witness to Christ in that Holy Bible which so clearly and impressively unfolds His glory and His grace.(5) He bears witness also by "revealing God's Son in" the soul — by bringing the gospel practically to bear on the understanding, the conscience, and the heart.

(A. S. Patterson, D. D.)

Beareth, Bears, Blood, Christ, Gives, Spirit, Testifies, Testifying, Testimony, Truth, Witness
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 5:6

     1155   God, truthfulness
     1444   revelation, NT
     1462   truth, in NT
     2427   gospel, transmission
     3025   Holy Spirit, personality
     5441   philosophy
     7317   blood, of Christ

1 John 5:6-8

     3130   Holy Spirit, Counsellor
     7317   blood, of Christ

1 John 5:6-9

     5030   knowledge, of Christ
     5624   witnesses, to Christ

1 John 5:6-10

     3293   Holy Spirit, witness of

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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