1 John 5
Woods1 John 5:1-12
TESTS OF FAITH AND LOVE
It is fatal to correct exegesis to ignore, as is so often done, the context here, and the theme under consideration by the apostle in this section of the Epistle. Unfortunately, many in total disregard of the context, lift the first clause of 1 John 5:1 from its setting, and cite it in support of views which were never in the writer’s mind. It should be remembered that the chapter and verse divisions were no part of the original composition of the Apostle and are, therefore, to be disregarded in the study of the Epistle.
At the close of chapter 4, John was enjoining the duty of brotherly love. One who loves God must, as a necessary consequence, love his brother. Who is one’s brother? Answer: “Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him. Hereby we know that we love the children of God, when we love God and keep his commandments.” (1 John 5:1-2.) The thought, developed here, is this: He who believes that Jesus is the Christ is begotten of God; one begotten of God is a son of God those who love him who begets–God–must necessarily love him who is begotten–one’s brother. How do we know that we love those who have been thus begotten? Answer: (1) because we love God; and (2) because we do God’s commandments.
1 Whosoever believeth that Jesus is the Christ is begotten of God:–“Whosoever believeth,” is, literally, “Whosoever continues to believe,” (pas ho pisteuon), i.e., whose faith is firmly fixed and abiding in the proposition that Jesus is the Christ. It is, obviously, not a speculative belief; it is not simply or solely intellectual assent to the truthfulness of the proposition; it is such persuasion of the truth of the matter that the one exercising it is influenced to, and actually does act upon, the principle involved, and becomes obedient to him who is the object of the faith exercised. It is faith which includes obedience, since such is the only kind of faith that avails: “But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect: and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith . . .For as the body apart from the spirit is dead, even so faith apart from works is dead.” (James 2:20-26.) Inasmuch as faith, apart from works, is barren; and since the faith under contemplation here is such that results in sonship, it must follow that it includes obedience to the commandments on the basis of which one becomes a child of God. (Galatians 3:26-27.) No other faith avails.
It was not the design of the apostle here to announce a condition of salvation, nor were the words of this verse addressed to alien sinners. It was his purpose instead to supply the test by which one might determine whether one is a child of God. One claims to be a son of God. Is he, really? The test is: Does he believe (with all such belief involves) that Jesus is the Christ? Only those who thus do, measure to the divine standard of what is required to be a child of God.
The proposition, “Jesus is the Christ,” was such as effectively sifted out the heretics with reference to whom John was writing. See the comments on 1 John 4:15. Some denied that Jesus was Christ, thus repudiating his deity; others, said that Christ was not Jesus, hence denying his humanity. Still others maintained that his fleshly body was merely an apparition, thus denying his reality. To confess that Jesus is the Christ is to acknowledge his deity, his humanity and his reality. It was therefore just such a test as would reveal the true believers and expose the heretics which then plagued the church with their false teaching.
Those who truly believed this proposition were begotten of God. (For an explanation of the phrase, “begotten of God,” see the comments on 1 John 3:9.)
And whosoever loveth him that begat loveth him also that is begotten of him.–“Whosoever loveth,” of this clause is exactly parallel with the “Whosoever believeth,” of the first clause of the verse, and embraces the same individuals. It is the same idea as that already advanced by the apostle in 1 John 4:20, where see the comments. The reasoning of the apostle here is in the logical form of a sorites, an abridged series of syllogisms in a group of propositions arranged in such fashion that the predicate of the first becomes the subject of the second, the conclusion uniting the subject of the first proposition with the predicate of the last. The order follows
To believe that Jesus is the Christ is evidence that one is begotten of God.
To be begotten of God necessitates loving God.
To love God requires one to love God’s children.
Those who love God’s children have been begotten of God.
Therefore, to believe that Jesus is the Christ requires one to love God’s children, and evidences the fact that one is begotten of God.
But how are we to know that we truly love God’s children?
2 Hereby we know that we love the children of God, when we love God and do his commandments.–“Hereby,” i.e., in this, the test to be supplied, we are able to know that we love the children of God. What is the test? When, (1) we love God and (2) keep his commandments! Here is additional and corroborative evidence of the correctness of the interpretation above. There, it was pointed out that the faith by which one accepts the proposition that. Jesus is the Christ, the evidence of sonship, must include obedience. There, faith is declared to be the test of sonship; here, love of God and obedience. It follows, therefore, that the love and obedience of this verse are embraced in the faith of that.
So intimately associated is love for God and man that as 1 John 4:20 teaches that love for brethren is a token and necessary condition of our love for God, so here the relationship is reversed and this passage teaches that our love for God, exhibited in the keeping of his commandments, is proof of our love for his children. We thus learn that love of God and love of the brethren are inseparable duties, and each becomes the test of the other. But why is such a test offered or needed? Is not one capable of knowing whether he loves his brother or not? In what way does the fact that one loves God and keeps his commandments supply evidence that one loves his brother? One may entertain affection for others from many considerations not related to religion, such as kinship, friendship, business relations, etc.; but such do not afford the motives for the love under contemplation here.
This love is such an emotion which springs from a heart filled with good wishes for others, genuine regard based on a common parentage, common interests, common responsibilities and a common reward. How may we know that we possess such?
When (1) we love God, and (2) do his commandments, one of which is to love one another! “A new commandment I give unto you, that ye love one another; even as I have loved you.” (John 13:34.)
3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.–In what way is it possible for us to exhibit and demonstrate our love for God? By keeping his commandments. The verb “keep” in the text is present active subjunctive; it is the love of God that we keep on keeping his commandments! Here is the acid test of love for him. Do we persist in keeping his commandments and in doing his will to the extent of our ability? If such be characteristic of us, we have the evidence of our love for him. If such be lacking, whatever may be our pretensions thereto, they are weighed in the balance and found wanting.
These commandments from a kind and benevolent Father are not grievous, (bareiai), heavy, burdensome, distressing. Love lightens them, makes them easily borne. A nine year old lad, struggling to carry his crippled five year old brother smiled and said, “He’s not heavy; he’s my brother!” Love truly lightens the load, makes us anxious to assist those of our brethren who struggle under heavy burdens. “Bear ye one another’s burdens and so fulfil the law of Christ.” (Galatians 6:2.)
4 For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith.–To indicate to us why the commandments of God are not grievous, (weighty, galling, burdensome), these words were penned. The argument of the apostle follows this pattern The commandments of God are not burdensome for, despite the difficulties, the hardships, the privations necessarily suffered as Christians, all such will eventually result in victory; those who triumph over all such, conquer the world; and hence, none need fear failure or contemplate defeat. For the meaning of the phrase, “begotten of God,” see the comments under 1 John 3:9. For an explanation of the word “world,” as here used, see under 1 John 2:15.
We have here, as often elsewhere in the scriptures, evidence of the conquering power of faith. It is faith which enables men to resist temptation, to avoid the entanglements of the world, to reject false teachers and the doctrines of men. It was faith which guarded the ancient worthies, enabled them to triumph over the seductions of Satan, and filled them with determination to serve the great Jehovah whatever the difficulties, obstacles, impediments in their way. Chapter 11, of the Book of Hebrews, is Inspiration’s Hall of Fame. Enshrined in that memorial are the records of grand old men out of an ancient past, worthy patriarchs, prophets, priests and kings who, through faithfulness and courage, earned for themselves imperishable honor, and serve for all succeeding ages as examples of undying faith and tremendous courage. They overcame the world.
They overcame the world by their faith. They thus serve as worthy examples for our emulation.
The verb “overcometh,” is in the present tense, (nikai ton kosmon), and thus denotes a continuous struggle. There is constant victory only because there is continuous struggle. The faithful one continues to overcome because “his seed” (the Word of God, Luke 8:11), continues to abide in him. (1 John 3:9.)
5 And who is he that overcometh the world, but he that believeth that Jesus is the son of God?–It may be asked, What is involved in the proposition which one must believe in order to overcome the world? The answer is: “Jesus is the Son of God.” Here, again, attention is fixed on both the humanity (Jesus) and the deity (the Son of God) of the Lord. The two natures, the human and the divine, were united in one personality. Those who accept this proposition (with all that it implies), overcome the world, by escaping its guilt, its pollution, its power, and in large measure, its presence.
6 This is he that came by water and blood, even Jesus Christ; not with water only, but with the water and with the blood.–This verse, and the ones immediately following, have been rightly regarded as the most difficult of the Epistle; and they have given rise to a vast number of interpretations through the years since the apostle John penned these words. Their importance deserves and demands the most careful consideration. An analysis reveals that (a) one came; (b) the one who came was Jesus Christ; (c) Jesus Christ came by water and blood; (d) he did not come by water only, but with the water and with the blood. Essential to the understanding of this passage are the answers to the following questions: (1) What coming of the Lord is referred to here? (2) What is meant by his coming “with the water,” and “with the blood”? There appears to be little doubt that the “coming” under consideration here was his advent into the world. In coming into the world, he came with the water and with the blood.
Why did the writer cite his coming in this fashion? From verse 8, we learn that it was for the purpose of establishing witnesses to the fact of his coming, the witnesses being water and blood.
It seems clear, therefore, that the reference to the water is an allusion to his baptism; and that of the blood to his death. He came with water at his baptism (Matthew 3:15).; with blood, in his death on the cross (John 19:34). To these facts, the Spirit bears witness. (Verses 7, 8.) The Spirit was manifested at the Lord’s baptism; the Spirit recorded and thus bore witness to both his baptism and his death. Some have seen in the “water” and the “blood,” of this passage, a reference to the blood and water which flowed from the “riven side” of the Saviour on the cross. (John 19:34.) There, however, the order is (1) blood (2) water; but here, (1) water; (2) blood. Moreover, it was the design of the writer to point out historical facts in the life of the Lord established by the testimony of the Spirit and designed to serve as evidence of his coming. It seems unaccountable that as proof of his coming the evidence would be limited to events occurring almost at the moment of death.
We conclude, therefore, that the water here refers to his baptism; the blood to that shed in his death–the first witness being at the beginning of his public ministry, the other at its close. These two instances in the life of our Lord were doubtless cited, because in the first, his baptism, he publicly received acknowledgement from heaven as the Son of God; and there entered formally upon his public ministry; and on the cross his work was terminated, and the announcement made, “It is finished.” (John 19:30.) If it be asked, Why the repetition, “not by water only, but with the water and with the blood,” the answer must be found in the desire of the writer to emphasize both witnesses, and perhaps to distinguish him clearly from John the Baptist, who baptized in water only. (John 1:26.)
7 And it is the Spirit that beareth witness, because the Spirit is the truth.–The Spirit here referred to is the Holy Spirit; the function which he is said to perform is that he bears witness, because the Spirit is the truth. 8 For there are three who bear witness, the Spirit, and the water, and the blood: and the three agree in witness; that to which he witnesses is the deity of Jesus; his testimony is reliable because the Spirit is the truth (i.e., of the essence of truth); and that to which he bears testimony were the matters primarily under consideration in the verse preceding this–the water and the blood. As indicated both here and in the verses which follow, the Spirit becomes the third witness to the identity of the Lord, the first and second being the water and the blood. The Spirit bore witness to Jesus at his baptism by descending in the form of a dove and lighting upon him. (Matthew 3:15.) John the Baptist accepted this as a token of the Spirit’s witness to Christ, when he said, “I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. And I knew him not but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. And I have seen and have borne witness that this is the Son of God.” (John 1:32; John 1:34.) See additional note at the end of the chapter.
8 For there are three who bear witness, the Spirit, and the water and the blood: and the three agree in one.–The Spirit (the Holy Spirit, the third person in the Godhead), the water (of baptism) and the blood (which flowed from the Lord’s side on the cross), are here declared to bear witness, i.e., to testify. That to which they bear witness is the deity of Jesus, the lordship of him who was baptized in Jordan and from whose side the blood flowed. These three–the Spirit, the water and the blood–agree in one, i.e.. their testimony harmonizes, and points to the same end. The Spirit is mentioned first, because he is the only living witness, and the testimony of the water and the blood depend on the revelation of the Spirit. As there are three divine persons in one God, so there are three witnesses on earth testifying. The testimony which these witnesses give is constant; the Spirit’s revelation in the scriptures speaks to all generations; the act of baptism, for nearly twenty centuries, has been picturing the central fact of redemption–the burial and resurrection of Christ–and the blood is that which makes redemption possible. (Hebrews 10:1-4.) Compare 1 John 5:10; Romans 6:1-6; 1 Corinthians 11:23-29. Wherever the people of God assemble on the Lord’s day, there is, in the Lord’s supper which they observe, a memorial of the blood which was shed. (For additional notes and an explanation of the variation in the text here and that which is characteristic of the King James’ Version, see the “Additional Note” at the end of the chapter.)
9 If we receive the witness of men, the witness of God is greater: for the witness of God is this, that he hath borne witness concerning his Son.–This is an argument a fortiori, styled in logic a minori ad majus, reasoning from the less to the greater, a conclusion which, when compared with some other, is even more necessary. We do accept the testimony of men ; thus we should the more readily accept the testimony of God which is greater. That to which particular reference is made is the witness which God has borne concerning his Son. The mean-ing is, We ordinarily believe the testimony of men; inasmuch as God is infinitely greater and better than the best of men, we are logically bound to accept his testimony; and since he has testified that Jesus is the Son of God, this we ought to believe.
10 He that believeth on the Son of God hath the witness in him:–Literally, “He that keeps on believing in the Son,” (ho pisteuon eis ton huion), “continues to have (echei) the wit-ness in him, i.e., in himself. We have earlier seen that one of the witnesses to the reality of the Christian religion is the Holy Spirit. (Verse 8.) This Spirit, whose abiding presence is in all be-lievers (Acts 5:32; Romans 8:9; Galatians 4:6), is thus an ever-present witness to the facts on which faith rests. The word, the instru-ment of the Spirit, is the basis of our faith; this faith supplies us with confidence that the witness is true; and this confidence is ever with us. We thus have a continual witness to the reality of that to which we have committed our lives.
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.–To reject the deity of Jesus–the Sonship of the Lord–is to make God a liar; for, to this fact he has testi-fied in his word. He who does not believe this testimony implies, in the rejection of it, that all God has said of his Son is false. Thus, to deny the deity of Jesus is not only unbelief it is a studied insult to the veracity of God! Inasmuch as the Christian religion is founded on the truth of the proposition that Jesus is the Christ, to reject this is to repudiate all that God has said. Such a one has rejected prophecy, miracle, the character and life of the Lord, the resurrection, the marvelous spread of Christianity, and every other proof that may be adduced in support of the cause for which Jesus died.
11 And the witness is this, that God gave unto us eternal life, and this life is in his Son.–God gave us testimony; the testimony which he gave is with reference to eternal life; this eternal life to which he testified is in his Son. This testimony is abundant: John 10:10; John 14:6; John 17:3. To this end Paul also testified: “For ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory.” (Colossians 3:3-4.) The man-ner in which this life is possessed is indicated in the verse which follows
12 He that hath the Son hath the life; he that hath not the Son of God hath not the life.–Only those who have the Son have the life; and since having the Son is conditioned on faithful-ness and devotion to him, it follows that the life here contemplated is conditional. It is in this sense only that one has eternal life here. Eternal life is not a present possession of the Christian: it is a promise: “There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake, but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come eternal life.” (Mark 10:29-30.) “In hope of eternal life, which God, who cannot lie, promised before times eternal.” (Titus 1:2.). One does not hope for that which he already has. (Romans 8:24.) “And this is the promise which he promised us, even the life eternal.” (1 John 2:25.) Those passages which apparently as-sert the possession of eternal life here, e.g., John 5:24; John 6:47; John 17:3, etc., areandtobeunderstood as referring prospect, to it in not in reality. The believer has eternal life in prospect and promise, but not in realization. He possesses life, as he possesses the Christ, who is the life, i.e., the source, the origin, the pre-server of life.
The believer however, may cease to believe; he may forsake him who has the life. “Having damnation because they have cast off their first faith.” (1 Timothy 5:12 AV.) “But shun profane babblings: for they will proceed further in ungodli-ness. And their word will eat as Both a gangrene: of whom is Hymenaeus and Philetus men who concerning the truth have erred, saying that the resurrection is past already, and over-throw the faith of some.” (2 Timothy 2:16-17.)
“He that hath not the Son hath not the life.” He may have money, fame and fortune; intelligence, education and talent; in-fluence, reputation and honor; but, if he has not the Son, he has not the life! He who would have life, must have the Son; there is no substitute.
1 John 5:13-15
OBJECT IN WRITING
13 These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God.–In a general sense, the entire Epistle was written with the design here indicated, though it ap-pears probable that the reference is, particularly, to that of the immediate context, e.g., 5:1-12. These words are very similar to those occurring in John Z0:31. For the manner in which one possesses eternal life here, see the comments on verse 12. The meaning here is, John wrote; he wrote that men may know that they have eternal life; those who have eternal life in prospect and promise (2:25), or those who believe (literally, keeping on be-lieving (tots pisteuousin eis) in the name of the Son of God. The “name,” as here used, sums up the characteristics which make up the personality of Christ.
14 And this is the boldness which we have toward him, that, if we ask anything according to his will, be heareth us:–See 1 John 3:21, and the comments there. The conjunction, and, with which this verse begins, associates the ideas which it contains with the verse preceding, and the meaning is: We have the promise of eternal life; the realization of this assures and gives us con-fidence; this confidence expresses itself, for example, in the as-surance we have that if we ask anything according to his will, he hears us. His will is set out in the sacred writings; to ask ac-cording to his will, is to ask in harmony with what he has taught regarding prayer. Jesus recognized this condition, and hence prayed: “My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.” (Matthew 26:39.) The Father wills for us only that which is for our good. If we, through ignorance, greed, avarice or some other evil motive, ask for that which we should not have, the Father, in kindness, with-holds it. “Ask, and it shall be given you; seek, and ye shall find ; knock, and it shall be opened unto you: for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened. Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your chidren, how much more shall your Father who is in heaven give good things to them that ask him?” (Matthew 7:11).
15 And if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him.–The assurance which we have that God does indeed answer the prayers of his faithful children encourages us to ask, and enables us to know that we receive the things for which we ask. If we know that God hears our prayers we know that the peti-tions which we make are granted, though we may not be able to see them supplied in the particular way we had expected. The Father sometimes says, Yes!, by saying No! That is, he answers a prayer for our good by denying the petition made but by sup-plying, in his wisdom, our need otherwise. Three times Paul besought the Lord to remove the thorn from his flesh; and though this was denied him, the prayer was answered in a fashion which Paul was himself later to approve. (2 Corinthians 12:7-10.)
1 John 5:16-17
THE SIN UNTO DEATH
16 If any man see his brother sinning a sin not unto death, he shall ask, and God will give him life for them that sin not unto death. There is a sin unto death: not concerning this do I say that he should make request.–The connection between this statement and the verse which precedes it is close, and should be carefully considered in determining the significance of this passage. We have boldness (confidence) toward the Father. (Verse 14.) This boldness prompts us to make our petitions with the assurance that if we ask according to his will, he hears us. Though we are unable to “see” the answer to our prayers, in some instances, the confidence which we have in him enables us to know that “we have the petitions which we have asked of him.” (Verse 15.) As an instance of this, if we see a “brother sin a sin not unto death,” we are encouraged to ask in his behalf, assured that God will give us life for “them that sin not unto death.” We are not, however, from thence to infer that God will give us life for “them that sin unto death.” There is such a sin; and though we are not forbidden to pray in behalf of one thus sinning, we are not commanded to do so, and there is no assurance that God will hear and answer our petition if we do.
This passage is not to be confused, as is often done, with Matthew 12:31-32,–“the sin against the Holy Spirit.” Here, reference is to a brother who sins; there, the Pharisees were primarily in the mind of the Saviour, these being the ones particularly addressed. (Matthew 12:14-24.) “Any man,” of the first clause is to be understood only of those who are members of the body of Christ and approved of God; it follows, therefore, that the “brother” contemplated as sinning is an erring child of God.
The rendering of the King James’ or so-called Authorized Version of the New Testament reads, “If any man see his brother sin a sin which is not unto death he shall ask . . .,” The American Standard Version, however, has it thus: “If any man see his brother sinning a sin not unto death, he shall ask . . .” This appears, at first glance, to mean that if one sees a brother in the actual commission of sin, he may ask and God will forgive such a one while sinning. Such a conclusion is alike repugnant to reason and revelation; opposed both to scripture and to our own sense of the fitness of things, and is obviously false. Jesus said, “Except ye repent, ye shall . . . perish.” (Luke 13:3.) There is no offer of amnesty to the rebellious and impenitent. We may be sure that John did not intend that such a conclusion should be drawn from his words here. Why then, the present active participle hamartanonta (sinning) here? The participle agrees grammatically with adelphon (brother), and with the cognate accusative hamartian (sin); it is a sinning brother who stands, as it were, before our very eyes. This is, therefore, not to be construed to mean that the brother is engaged in sin at the moment prayer is made in his behalf.
An analysis of the passage reveals, (1) a child of God can sin; (2)thereisasinnot"untodeath”;(3)we are instructed to pray for those thus sinning, with the assurance that our prayers will be heard and answered; (4) there is a sin “unto death”; (5) for those guilty of such it is useless and futile to pray. What is the sin thus contemplated?
(a) It is obvious that no single sin, contemplated as an overt act, was in the apostle’s mind. Correctly rendered, the passage does not designate the sin, or even a sin, but mere sin, sin in essence, sin abstractly considered. (b) The sin was such that a brother could discern it, i.e., identify it: “If any man see . . .” The death referred to was not bodily death, the loss of physical life; but spiritual death, separation from God and all that is good. (d) It was such a sin as only children of God could be guilty of. Any interpretation that is correct must take account of each of these considerations, and embrace them. (1) The sin contemplated here is not such as is usually classified as capital, i.e., such sins as idolatry, murder, adultery, blasphemy, etc. (2) The effects of it were visible and obvious–such as could be seen. (3) It was possible for one who prays to distinguish between the sin unto death, and the sin not unto death. To what type of sin then, did John refer?
There is much about sin and its forgiveness in the first Epistle of John. Its fact, in the lives of all Christians, is affirmed (1 John 1:8-10), its origin indicated (3:8), the means by which it may be avoided revealed (3:9). In the event of sin in one’s life, there is “an Advocate, with the Father, Jesus Christ, the righteous” (2:1), and the promise that “if we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness” (1:8). The apostle’s teaching on the theme is thus abundant, and the significance thereof clear. It is susceptible of being reduced to logical form:
The Lord will forgive every sin, of whatever nature, that a brother confesses. (1 John 1:8.)
There is, however, a sin which the Lord will not forgive. (1 John 5:16.)
Therefore, the sin which the Lord will not forgive, is simply a sin, any sin, all sin that a brother will not confess!
If this conclusion does not follow, it is because either the major or minor premise of the syllogism is defective. The major premise is that the Lord will forgive every sin a brother confesses. This is stated in 1 John 1:8. The minor premise is obviously implied in 5:16. It follows, therefore, that since the Lord will forgive every sin, of whatever nature, that a brother confesses and turns away from; and as there is a sin which the Lord will not forgive, the conclusion is irresistible that the sin which the Lord will not forgive is a sin which a brother will not confess. The context corroborates this view.
If my brother sins, and manifests penitence, I not only may, it is my duty to, pray in his behalf: “Confess therefore your sins one to another, and pray one for another, that ye may be healed.” (James 5:16.) If, however, my brother exhibits stubborn impenitence and persistent rebellion, following the commission of his sin, it is useless to petition the Father in his behalf. The sin unto death is thus a disposition of heart, a perverseness of attitude and an unwillingness of mind to acknowledge one’s sin and from it turn away. Such a disposition effectively closes the door of heaven in one’s face.
17 All unrighteousness is sin: and there is a sin not unto death.–Here, sin is negatively defined. Sin is unrighteousness. God’s commandments are righteousness. (Psalms 119:172.) A failure, therefore, to keep God’s commandments, is to be guilty of sin in his sight. A positive definition of sin is set out by the apostle in 3:4: “Sin is lawlessness.” Sin thus consists of doing (a) that which is wrong; and of (b) neglecting to do that which is right. The former we classify as the sin of commission; the latter, the sin of omission. “Unrighteousness,” is that state or condition which is opposed to righteousness. It is a general term indicative of the absence of righteousness for whatever cause.
1 John 5:18-21
DIVINE
18 We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth himself, and the evil one toucheth him not.–Verses 18, 19 and 20, each begins with the verb “we know,” (oidamen). Compare also, 3:2, 14; 5:15. It is a term which indicates full persuasion and complete confidence. For the meaning of the phrase, “begotten of God,” see the comments on 1 John 3:9. For the meaning of the verb “sinneth not,” see the notes on 3:6. For the manner in which one who is begotten of God keeps himself from sin, see on the phrase, “and his seed remaineth in him, and he cannot sin.” (3:9.) The “evil one,” of this passage is the devil. See notes on 3:8.
19 We know that we are of God, and the whole world lieth in the evil one.–“Of God,” is, literally, “from God” being begotten of him, we are his offspring. (1 John 3:10; 1 John 4:6.) The word “world” here is not the material universe in which we live, but the race of wicked men about us. These, because they have abandoned themselves to a life of sin, are in the “evil one.” The evil one–the devil–is the prince of this world, the ruler of its citizens. (Ephesians 2:2; 1 Peter 5:8; Ephesians 6:11; Colossians 1:13.)
20 And we know that the Son of God is come, and hath given us an understanding, that we know him that is true, and we are in him that is true, even in his Son Jesus Christ.–“Is come,” of the first clause is in the present tense, but it has the force of the perfect, has come, and such is its significance here. By supplying us with credible testimony, the Father has enabled us to know him, to accept him as true, and thus also to accept his Son Jesus Christ, and to be in him. (Romans 6:3 Galatians 3:27.)
This is the true God and eternal life.–To know–to have an understanding of the true God, and to be in his Son, Jesus Christ,–is to have the assurance of eternal life. (1 John 2:25.) These words are an echo of those in his prayer in the shadows of Gethsemane. “And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ.” (John 17:3.) And thus, at the close of the Epistle, the apostle reemphasizes that with which it began: the eternal life which has been manifested: “That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the word of life (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us.”) (1 John 4:1-3.) This is the paramount theme of both the Gospel and the epistle of John.
21 My little children, guard yourselves from idols.–Idolatry was rampant in the land and age when John wrote, and the danger exceedingly great that some of the saints would succumb to the seductions and allurements of the worship which attended it. They were thus admonished to be evermore vigilant against any effort which would involve them in this awful evil. Though the apostle must have had primarily in mind graven images, those fabricated by men, we must not overlook the fact that anything is an idol which supplants the place of deity in our hearts whether persons, property or pleasure.