1 John 5:4-5
4. For whatsoever is born of God overcometh the world: and this
is the victory that overcometh the world, even our faith.
4. Quoniam omne qued ex Deo genitum est, vincit mundum: et haec
est victoria quae vincit mundum, fides nostra.
5. Who is he that overcometh the world, but he that believeth that
Jesus is the Son of God?
5. Quis est qui vincit mundum, nisi qui credit quod Jesus est Filius
Dei?
4. This is the victory. As he had said that all who are born
of God overcome the world, he also sets forth the way of overcoming it.
For it might be still asked, whence comes this victory? He then makes the
victory over the world to depend on faith.
This passage is remarkable for though Satan continually repeats his
dreadful and horrible onsets, yet the Spirit of God, declaring that we
are beyond the reach of danger, removes fear, and animates us to fight
with courage. And the past time is more emphatical than the present or
the future; for he says, that has overcome, in order that we might feel
certain, as though the enemy had been already put to flight. It is, indeed,
true, that our warfare continues through life, that our conflicts are daily,
nay, that new and various battles are every moment on every side stirred
up against us by the enemy; but as God does not arm us only for one day,
and as faith is not that of one day, but is the perpetual work of the Holy
Spirit, we are already partakers of victory, as though we had already conquered.
This confidence does not, however, introduce indifference, but renders
us always anxiously intent on fighting. For the Lord thus bids his people
to be certain, while yet he would not have them to be secure; but on the
contrary, he declares that they have already overcome, in order that they
may fight more courageously and more strenuously.
The term world has here a wide meaning, for it includes whatever is
adverse to the Spirit of God: thus, the corruption of our nature is a part
of the world; all lusts, all the crafts of Satan, in short, whatever leads
us away from God. Having such a force to contend with, we have an immense
war to carry on, and we should have been already conquered before coming
to the contest, and we should be conquered a hundred times daily, had not
God promised to us the victory. But God encourages us to fight by promising
us the victory. But as this promise secures to us perpetually the invincible
power of God, so, on the other hand, it annihilates all the strength of
men. For the Apostle does not teach us here that God only brings some help
to us, so that being aided by him, we may be sufficiently able to resist;
but he makes victory to depend on faith alone; and faith receives from
another that by which it overcomes. They then take away from God what is
his own, who sing triumph to their own power.
5. Who is he that overcometh the world. This is a reason for
the previous sentence; that is, we conquer by faith, because we derive
strength from Christ; as Paul also says,
“I can do all things through him that strengtheneth me,” (Philippians
4:13.)
He only then can conquer Satan and the world, and not succumb to his
own flesh, who, diffident as to himself, recumbs on Christ’s power alone.
For by faith he means a real apprehension of Christ, or an effectual laying
hold on him, by which we apply his power to ourselves.
1 John 5:6-9
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.
6. Hic est qui venit per aquam et sanguinem, Jesum Christurn; non
in aqua solum, sed in aqua et sanguine; et Spiritus est qui testificatur,
quandoquidem Spiritus est veritas.
7. For there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost: and these three are one.
7. Nam tres sunt qui testificantur in coelo, Pater, Sermo, et Spiritus
Sanctus; et hi tres unum sunt.
8. And there are three that bear witness in earth, the spirit, and
the water, and the blood: and these three agree in one.
8. Et tres sunt qui testificantur in terra, Spiritus, aqua et sanguis;
et hi tres in unum conveniunt.
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.
9. Si testimonium hominum recipimus, testimonium Dei majus est;
quoniam hoc est testimonium Dei, quod testificatus est de Filio suo.
6. This is he than came. That our faith may rest safely on Christ,
he says the real substance of the shadows of the law appears in him. For
I doubt not but that he alludes by the words water and blood to the ancient
rites of the law. The comparison, moreover, is intended for this end, not
only that we may know that the Law of Moses was abolished by the coming
of Christ, but that we may seek in him the fulfillment of those things
which the ceremonies formerly typified. And though they were of various
kinds, yet under these two the Apostle denotes the whole perfection of
holiness and righteousness, for by water was all filth washed away, so
that men might come before God pure and clean, and by blood was expiation
made, and a pledge given of a full reconciliation with God; but the law
only adumbrated by external symbols what was to be really and fully performed
by the Messiah.
John then fitly proves that Jesus is the Christ of the Lord formerly
promised, because he brought. with. him that by which he sanctifies us
wholly.
And, indeed, as to the blood by which Christ reconciled God, there is
no doubt, but how he came by water may be questioned. But that the reference
is to baptism is not probable. I certainly think that John sets forth here
the fruit and effect of what he recorded in the Gospel history; for what
he says there, that water and blood flowed from the side of Christ, is
no doubt to be deemed a miracle. I know that such a thing does happen naturally
to the dead; but it happened through God’s purpose, that Christ’s side
became the fountain of blood and water, in order that the faithful may
know that cleansing (of which the ancient baptisms were types) is found
in him, and that they might know that what all the sprinklings of blood
formerly presignified was fulfilled. On this subject we dwelt more at large
on the ninth and tenth chapters of the Epistle to the Hebrews.
And it is the Spirit that beareth witness. He shews in this clause
how the faithful know and feel the power of Christ, even because the Spirit
renders them certain; and that their faith might not vacillate, he adds,
that a full and real firmness or stability is produced by the testimony
of the Spirit. And he calls the Spirit truth, because his authority is
indubitable, and ought to be abundantly sufficient for us.
7. There are three than bear record in heaven. The whole of this
verse has been by some omitted. Jerome thinks that this has happened through
design rather than through mistake, and that indeed only on the part of
the Latins. But as even the Greek copies do not agree, I dare not assert
any thing on the subject. Since, however, the passage flows better when
this clause is added, and as I see that it is found in the best and most
approved copies, I am inclined to receive it as the true reading. And the
meaning would be, that God, in order to confirm most abundantly our faith
in Christ, testifies in three ways that we ought to acquiesce in him. For
as our faith acknowledges three persons in the one divine essence, so it
is called in so really ways to Christ that it may rest on him.
When he says, These three are one, he refers not to essence, but on
the contrary to consent; as though he had said that the Father and his
eternal Word and Spirit harmoniously testify the same thing respecting
Christ. Hence some copies have eijv e{n, “for one.” But though you read
e{n eijsin, as in other copies, yet there is no doubt but that the Father,
the Word and the Spirit are said to be one, in the same sense in which
afterwards the blood and the water and the Spirit are said to agree in
one.
But as the Spirit, who is one witness, is mentioned twice, it seems
to be an unnecessary repetition. To this I reply, that since he testifies
of Christ in various ways, a twofold testimony is fitly ascribed to him.
For the Father, together with his eternal Wisdom and Spirit, declares Jesus
to be the Christ as it were authoritatively, then, in this ease, the sole
majesty of the deity is to be considered by us. But as the Spirit, dwelling
in our hearts, is an earnest, a pledge, and a seal, to confirm that decree,
so he thus again speaks on earth by his grace.
But inasmuch as all do not receive this reading, I will therefore so
expound what follows, as though the Apostle referred to the witnesses only
on the earth.
8. There are three. He applies what had been said of water and
blood to it’s own purpose, in order that they who reject Christ might have
no excuse; for by testimonies abundantly strong and clear, he proves that
it is he who had been formerly promised, inasmuch as water and blood, being
the pledges and the effects of salvation, really testify that he had been
sent by God. He adds a third witness, the Holy Spirit, who yet holds the
first place, for without him the wafer and blood would have flowed without
any benefit; for it is he who seals on our hearts the testimony of the
water and blood; it is he who by his power makes the fruit of Christ’s
death to come to us; yea, he makes the blood shed for our redemption to
penetrate into our hearts, or, to say all in one word, he makes Christ
with all his blessings to become ours. So Paul, in Romans 1:4, after having
said that Christ by his resurrection manifested himself to be the Son of
God, immediately adds, “Through the sanctification of the Spirit.” For
whatever signs of divine glory may shine forth in Christ, they would yet
be obscure to us and escape our vision, were not the Holy Spirit to open
for us the eyes of faith.
Readers may now understand why John adduced the Spirit as a witness
together with the water and the blood, even because it is the peculiar
office of the Spirit, to cleanse our consciences by the blood of Christ,
to cause the cleansing effected by it to be efficacious. On this subject
some remarks are made at the beginning of the Second Epistle of Peter,
where he uses nearly the same mode of speaking, that is, that the Holy
Spirit cleanses our hearts by the sprinkling of the blood of Christ.
But from these words we may learn, that faith does not lay hold on a
bare or an empty Christ, but. that his power is at the same time vivifying.
For to what purpose has Christ been sent on the earth, except to reconcile
God by the sacrifice of his death? except the office of washing had been
allotted to him by the Father?
It may however be objected, that the distinction here mentioned is superfluous,
because Christ cleansed us by expiating our sins; then the Apostle mentions
the same thing twice. I indeed allow that cleansing is included in expiation;
therefore I made no difference between the water and the blood, as though
they were distinct; but if any one of us considers his own infirmity, he
will readily acknowledge that it is not in vain or without reason that
blood is distinguished from the water. Besides, the Apostle, as it has
been stated, alludes to the rites of the law; and God, on account of human
infirmity, had formerly appointed, not only sacrifices, but also washings.
And the Apostle meant distinctly to show that the reality of both has been
exhibited in Christ, and on this account he had said before, “Not by water
only,” for he means, that not only some part of our salvation is found
in Christ, but the whole of it, so that nothing is to be sought elsewhere.
9. If we receive the witness, or testimony, of men. He proves,
reasoning from the less to the greater, how ungrateful men are when they
reject Christ, who has been approved, as he has related, by God; for if
in worldly affairs we stand to the words of men, who may lie and deceive,
how unreasonable it is that God should have less credit given to the, when
sitting as it were on his own throne, where he is the supreme judge. Then
our own corruption alone prevents us to receive Christ,, since he gives
us full proof for believing in his power. Besides, he calls not only that
the testimony of God which the Spirit imprints on our hearts, but also
that which we derive from the water and the blood. For that power of cleansing
and expiating was not earthly, but heavenly. Hence the blood of Christ
is not to be estimated according to the common manner of men; but we must
rather look to the design of God, who ordained it for blotting out sins,
and also to that divine efficacy which flows from it.
1 John 5:9-12
9. — For this is the witness of God which he hath testified of his
Son.
9. — Porro hoc est testimonium Dei, quod testificatus est de Filio
suo.
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.
10. Qui credit in Filium Dei, habet testimonium in seipso; qui non
credit Deo, mendacem facit eum; quia non credidit in testimonium quod testificatus
est Dens de Filio suo.
11. And this is the record, that God hath given to us eternal life;
and this life is in his Son.
11. Et hoc est testimonium, quod vitam aeternam dedit nobis Deus;
et haec vita in Filio ejus est.
12. He that hath the Son hath life; and he that hath not the Son
of God hath not life.
12. Qui habet Filium, habet vitam; qui non habet Filium Dei, vitam
non habet.
9. For this is the witness, or testimony, of God. The particle
o[ti does not mean here the cause, but is to be taken as explanatory; for
the Apostle, after having reminded us that God deserves to be believed
much more than men, now adds, that we can have no faith in God, except
by believing in Christ, because God sets him alone before us and makes
us to stand in him. He hence infers that we believe safely and with tranquil
minds in Christ, because God by his authority warrants our faith. He does
not say that God speaks outwardly, but that every one of the godly feels
within that God is the author of his faith. It hence appears how different
from faith is a fading opinion dependent on something else.
10. He that believeth not. As the faithful possess this benefit,
that they know themselves to be beyond the danger of erring, because they
have God as their foundation; so he makes the ungodly to be guilty of extreme
blasphemy, because they charge God with falsehood. Doubtless nothing is
more valued by God than his own truth, therefore no wrong more atrocious
can be done to him, than to rob him of this honor. Then in order to induce
us to believe, he takes an argument from the opposite side; for if to make
God a liar be a horrible and execrable impiety, because then what especially
belongs to him is taken away, who would not dread to withhold faith from
the gospel, in which God would have himself to be counted singularly true
and faithful? This ought to be carefully observed.
Some wonder why God commends faith so much, why unbelief is so severely
condemned. But the glory of God is implicated in this; for since he designed
to shew a special instance of his truth in the gospel, all they who reject
Christ there offered to them, leave nothing to him. Therefore, though we
may grant that a man in other parts of his life is like an angel, yet his
sanctity is diabolical as long’ as he rejects Christ. Thus we see some
under the Papacy vastly pleased with the mere mask of sanctity, while they
still most obstinately resist the gospel. Let us then understand, that
it is the beginning of true religion, obediently to embrace this doctrine,
which he has so strongly confirmed by his testimony.
11. That God hath given, us eternal life. Having now set, forth
the benefit, he invites us to believe. It is, indeed, a reverence due to
God, immediately to receive, as beyond controversy, whatever he declares
to us. But since he freely offers life to us, our ingratitude will be intolerable,
except with prompt faith we receive a doctrine so sweet and so lovely.
And, doubtless, the words of the Apostle are intended to shew, that we
ought, not only reverently to obey the gospel, lest we should affront God;
but, that we ought to love it, because it brings to us eternal life. We
hence also learn what is especially to be sought in the gospel, even the
free gift of salvation; for that God there exhorts us to repentance and
fear, ought not to be separated from the grace of Christ
But the Apostle, that he might keep us together in Christ, again repeats
that life is found in him; as though he had said, that no other way of
obtaining life has been appointed for us by God the Father. And the Apostle,
indeed, briefly includes here three things: that we are all given up to
death until God in his gratuitous favor restores us to life; for he plainly
declares that life is a gift from God: and hence also it follows that we
are destitute of it, and theft it. cannot be acquired by merits; secondly,
he teaches us that this life is conferred on us by the gospel, because
there the goodness and the paternal love of God is made known to us; lastly,
he says that we cannot otherwise become partakers of this life than by
believing in Christ.
12. He that hath not the Son. This is a confirmation of the last
sentence. It ought, indeed, to have been sufficient, that God made life
to be in none but in Christ, that it might be sought in him; but lest any
one should turn away to another, he excludes all from the hope of life
who seek it not in Christ. We know what it is to have Christ, for he is
possessed by faith. He then shews that all who are separated from the body
of Christ are without life.
But this seems inconsistent with reason; for history shews that there
have been great men, endued with heroic virtues, who yet were wholly unacquainted
with Christ; and it seems unreasonable that men of so great eminence had
no honor. To this I answer, that we are greatly mistaken if we think that
whatever is eminent in our eyes is approved by God; for, as it is said
in Luke,
“What is highly esteemed by men is an abomination with God.” (Luke 16:15)
For as the filthiness of the heart is hid from us, we are satisfied
with the external appearance; but God sees that under this is concealed
the foulest filth. It is, therefore, no wonder if specious virtues, flowing
from an impure heart, and tending to no right end, have an ill odor to
him. Besides, whence comes purity, whence a genuine regard for religion,
except from the Spirit of Christ? There is, then, nothing worthy of praise
except in Christ.
There is, further, another reason which removes every doubt; for the
righteousness of men is in the remission of sins. If you take away this,
the sure curse of God and eternal death awaits all. Christ alone is he
who reconciles the Father to us, as he has once for all pacified him by
the sacrifice of the cross. It hence follows, that God is propitious to
none but in Christ, nor is there righteousness but in him.
Were any one to object and say, that Cornelius, as mentioned by Luke,
(Acts 10:2,) was accepted of God before he was called to the faith of the
gospel: to this I answer shortly, that God sometimes so deals with us,
that the seed of faith appears immediately on the first day. Cornelius
had no clear and distinct knowledge of Christ; but as he had some perception
of God’s mercy, he must at the same time understand something of a Mediator.
But as God acts in ways hidden and wonderful, let us disregard those speculations
which profit nothing, and hold only to that plain way of salvation, which
he has made known to us.
