“The Son of God has come, and has given us understanding”
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John brings his letter to a close. After warnings and exhortations and encouragements, how does he want to leave his readers? What lasting impressions will he leave with them, and with us?
Observations
Reading through the passage reveals several examples of the repetition of words. The repeated words or phrases are often grouped in overlapping clusters.
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- Water and Blood – vv. 5-8
- Testimony – vv. 6b-12
- Life – vv. 11-13
- Asking – vv. 14-17
- Believing and knowing – vv. 18-21
Our group dealt with the passage more or less in these categories.
Water and Blood– vv. 5-8
This passage almost immediately presents a puzzle, or as one writer comments, “a conundrum.”[1]
Our group tackled that conundrum with several possibilities for “water and blood.”
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- “Water” could refer to the amniotic fluid of Jesus’ physical birth as a human being.
- “Water and blood” might recall the “blood and water” John recorded when the soldier pierced the side of the crucified Jesus (John 19:34).
- “Water” could describe the baptism of Jesus, and “blood” could describe His death.
Other, less common (and less likely), interpretations that were not suggested in our discussion included “the two sacraments of baptism (water) and the eucharist (blood)”[2] or “water as a metaphor for the Spirit.”[3] Perhaps these views exhibit the extremes that interpreters have explored to solve the “conundrum.”
A commentor helpfully reminds us that the original audience of John’s letter was facing a very real crisis. Persuasive preachers proclaimed words and expressions that might be familiar but were used in ways that changed the original meaning. Phrases foreign to us would have been common topics of conversation and debate.
For those in the Johannine church(es) the phrases “Jesus Christ has come in flesh” (4:2) and “came through water and blood” (5:6) probably called to mind teaching and context that subsequent readers [like us – mw] lack.[4]
John’s original readers knew exactly what he meant.
The original reference was no doubt easily accessible to John’s readers, but it is less obvious to us.[5]
The most likely solution is intertwined with what appears to be the main doctrinal distortion John is addressing. We saw his most direct and most complete statement for discerning orthodoxy earlier.
By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God;
(1 John 4:2)
Clearly the controversies centered on the confessing the complete nature of the incarnate Son of God.
Then as now, most heresies are attempts to make a divine mystery more manageable, more acceptable to human reason. As frequently mentioned in our group, John is probably writing to a mixed group that includes those who would overemphasize either the humanity or the deity of Jesus. Those who emphasized His deity denied that He could actually die, and certainly not the humiliating death of a convicted criminal on a cross.
One particular distortion in the early church related to “water and blood.”
His meaning is clear when it is understood that he has the Cerinthian heresy … in view and states his doctrine in opposition to it. Cerinthus distinguished between Jesus and the Christ. The divine Christ descended upon the human Jesus at the Baptism, i.e., He “came through water,” and left him at the Crucifixion, i.e., He did not “come through blood.” Thus redemption was excluded; all that was needed was spiritual illumination. In opposition to this St. John declares that the Eternal God was incarnate in Jesus and was manifested in the entire course of His human life, not only at His Baptism, which was His consecration to His ministry of redemption, but at His Death, which was the consummation of His infinite Sacrifice; “through water and blood, not in the water only but in the water and in the blood.”[6]
Heresies not only simplify (or “dumb-down”) profound theological truth. They often relieve sinners of the need for salvation. Human pride and self-sufficiency is offended by the need for the grace of a sovereign God. A need for enlightened education is more attractive than the requirement for repentance. The Gnostic teaching suggested secret knowledge through “illumination.” John wants to safeguard his beloved children from that empty offer.
Testimony – vv. 6b-12
John clarifies that the entire ministry of Jesus included both His baptism and His death. He supported that clarification with testimony (or “witness” in some translations). John has already given his own, personal, eyewitness testimony (1 John 1:1-3). Now he presents additional independent evidence, beginning with the testimony of the Holy Spirit confirming and completing the testimony of the water and the blood (vv. 6b-12).
the Spirit and the water and the blood; and the three are in agreement.
(1 John 5:8)
The next sentence could seem a bit confusing about “the testimony of men” (v. 9a). Is he referring to the apostles and their teaching? Someone in our group pointed out that John could be describing the false teachers he has been refuting throughout his letter. John says “if we receive” (or “accept” in NIV) that teaching. Another person commented about how convincing or persuasive the false teachers must have been. Listeners were turning to their attractive but false variation of the gospel, “the heresy was gaining traction.”
John’s alternative that that “testimony of men” is the work of the Holy Spirit, the “testimony of God” (v. 9b).
We considered several suggestions about how “He has testified concerning His Son” (v. 9c).
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- Jesus Himself described His works as God’s witness: “the works that I do in My Father’s name, these testify of Me” (John 10:25).
- Peter, at Pentecost, affirmed that God raised Jesus from the dead (Acts 2:24, 32), probably the most powerful “testimony of God.”
- From a more subjective perspective, we have the indwelling witness of the Holy Spirit. “The one who believes in the Son of God has the testimony in himself” (1 John 5:10).
It is not necessary for John to point out all the ways in which God has testified concerning His Son. That divine validation, greater than the most persuasive testimony of men, deserves our faith.
Someone noted the gravity of the second half of verse 10.
the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
(1 John 5:10b, emphasis added)
Being a liar (as in 1 John 2:4, 22, 4:20) is certainly a serious offense. However, like other sins, it can be forgiven (1 John 1:9, etc.). Making God a liar is considerably more serious. Telling a lie is bad. Accusing the Author of Truth of lying is blasphemous. In fact, the verb, more literally is “having made Him a liar,” (πεποίηκεν, pepoiēken, perfect tense; a past action with continuing consequences). Perhaps John is indicating an ongoing attitude without repentance. This may be relevant to our later discussion (below) about “sin leading to death,” the result of ignoring God’s testimony concerning His Son (v. 10b).
Life – vv. 11-13
John’s declaration of God’s trustworthy testimony brings him to the content and the consequence of that testimony. The content is “concerning His Son” (v. 9b, 10b). The consequence of that testimony is world-shaking. Our response to that testimony is decisive.
And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life.
(1 John 5:11-12)
In fact, John is unmistakable in the purpose of his letter. In spite of the “scary” parts that seem to leave no hope for anyone, he writes with a very positive purpose.
These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.
(1 John 5:13)
This letter is not a “fire-and-brimstone” sermon to scare unbelievers. This is a thoughtful, sincere case for believers’ assurance of their eternal security, the preservation of the saints. The “scary” parts should be scary – for unbelievers or especially for pretenders, those who follow and teach a distortion of the good news. In contrast, John wants “you who believe in the name of the Son of God” (what a powerful, beautiful reminder of who we are) to be free of that kind of fear and insecurity.
One problem with the “attractive” message of enlightened education rather than repentance (mentioned above under “Water and Blood”) is the same as depending on works for salvation. How much is enough? For the followers of the Gnostics, the question would always be, “How do I know when I’ve been enlightened enough?” Paul emphasized “grace through faith” (Ephesians 2:8-9) over works for salvation. Similarly, John shows his “little children” that no amount of “enlightened knowledge” offered by Gnostic teachers is of value. Only belief in the true gospel provides eternal life.
Asking – vv. 14-17
Once again, John seems to shift his emphasis. His exulting in the assurance of eternal life for believers overflows into trust in prayer.
This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us.
(1 John 5:14)
We have seen this theme before in John’s letter (1 John 3:22). What exactly is John confident about? Is he making a blanket statement about prayer?
Of course, in one sense he is confident when he includes the condition “according to His will.” As in our discussion of the earlier passage, only our desires shaped by “the anticipation of becoming more like Christ” definitely reflect God’s will. The rest of John’s comments about “asking” confirm that assumption.
If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death.
(1 John 5:16a)[7]
It would seem obvious that God desires sinners to repent.
For I have no pleasure in the death of anyone who dies,” declares the Lord God. “Therefore, repent and live.”
(Ezekiel 18:32)
Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent,
(Acts 17:30)
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.
(2 Peter 3:9)
And as James concluded his letter,
My brethren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.
(James 5:19-20)
This seems to be John’s point. He has spent considerable ink and papyrus describing the danger of behavior that contradicts claims of faith. Asking God to give life to a sinning brother (i.e., to turn that brother to repentance) is a desire consistent with God’s revealed will. (And, of course, one answer to that prayer may be a prompting to actually speak to the brother or sister about the issue.)
That is the easy part of the verse. Then comes another possible “conundrum.”
There is a sin leading to death; I do not say that he should make request for this. All unrighteousness is sin, and there is a sin not leading to death.
(1 John 5:16b-17)
Our discussion group agreed about John’s careful distinction between sins “leading” or “not leading” to death. Throughout his letter, he has made it clear that sin is forgivable (1 John 1:7, 9) because of the work of our Advocate (2:1) who accomplished our propitiation (2:2). We just saw that John is writing to assure his beloved readers of their eternal life (5:13). Confession, agreeing with God about our sin, brings His forgiveness. Denying sin, effectively calling God a liar (1 John 1:10), makes forgiveness of that sin impossible. The “sin leading to death” is refusing repentance, choosing unbelief, rejecting God’s gracious gospel.
The first point we clarified is that John is not saying, “Do not pray for that person.” He is saying what he is not saying, as in, “That is not what I am talking about.” Then what is he saying?
Even a quick observation of verse 16 reveals a subtle change in the verb, from “ask” (three times in vv. 14-16a) to “request” in the curious verse 16b. That English variation reflects a change in John’s wording as well. He changes the word from “ask” (αἰτέω, aiteō)[8] to “request” (ἐρωτάω, erōtaō).[9] Both words include a similar range of meaning: ask, demand, beg, urge, pray.
With such a strong similarity in meaning, it is not surprising that a number of English versions simply translate both words in these verses as “ask.” Even more translations use “pray” in verse 16b.[10] Translation can be challenging, trying to differentiate the meanings of two such similar words. It is true that sometimes writers in any language may use different synonyms simply for variety without significant theological implications. Yet, as suggested in Vine’s Expository Dictionary,
In passages where both words are used, the distinction should be noticed, even if it cannot be adequately represented in English.”[11]
A difference between “ask” (aiteō) and “request” (erōtaō) is worth at least a brief consideration, and may contribute to a better understanding of verse 16b.
“Ask” (aiteō) is a common word for expressing a desire or a need, either among persons (Matthew 5:42, etc.), from a child to a parent (Matthew 7:9), from a subject to a king (Matthew 14:7). (For a complete listing of the seventy NT occurrences of aiteō, see the entry in Mounce’s online Greek Dictionary.)
“Request” in NASB1995 (erōtaō) is almost as common but often implies a stronger expression. A scholar’s comparison of the two words will be helpful.
[aiteō] is more submissive and suppliant, indeed the constant word for the seeking of the inferior from the superior (Acts xii. 20);
[erōtaō] on the other hand, … its only meaning in classical Greek, where it never signifies ‘to ask,’ but only ‘to interrogate,’ or ‘to inquire’ … it implies that he who asks stands on a certain footing of equality with him from whom the boon is asked, as king with king (Luke xiv. 32), or, if not of equality, on such a footing of familiarity as lends authority to the request.[12]
As other examples, erōtaō is used of sentries challenging a password or a debater questioning an opponent in order to refute him. This stronger word is basically “to question.”
Trench (quoted above) also points out a significant related aspect of erōtaō, “request.”
inasmuch as it has authority in it, is not proper for us; and in no single instance is it used in the N.T. to express the prayer of man to god, of the creature to the Creator.
John has made it abundantly clear that forgiveness and life are available through God’s established path of repentance and belief. As has sometimes been said, “There is no Plan B.” Perhaps John is clarifying a limit of prayer. We should ask God to bring back believers who stumble into sin. But those who “make God a liar” (v. 10b) are in a different category. We should not question His plan for those who reject His offer of repentance and forgiveness and life.
Believing and Knowing – vv. 18-21
Earlier we saw that some of the repeated words John uses occur together (water and blood, testimony, ask). There are other examples in this passage where John scatters the same word or phrase throughout the close of his letter.
One member of our group noted how John repeats “God,” “Son,” “He,” “Him,” and in various combinations. There is no question that John wants his readers’ focus on the true God and not on the false teachers. We are reminded of an earlier observation.
Finally, if 1-3 John leave the disciple who studies them with any single lasting impression, it is the grandeur and centrality of God …. Part of this is the sheer volume of references to him. There is hardly a verse or even clause anywhere that does not name a person of the Godhead (Trinity), a divine attribute, or a divine work (like a command that has come from God).[13]
Other words repeated through much of this passage are “believe” (vv. 5, 3x in 10, 13a) and “know” (vv. 13b, 2x in 15, 18, 19, 2x in 20).
This is an example of the value of marking a passage during the observation phase of an inductive study. That practice brings out the repeated words and even any patterns of those words. In this passage (as shown on the highlighted “Believe and Know” illustration) a fact that might escape our notice becomes obvious. John begins the passage that closes his letter emphasizing “believing” (vv. 5-13a). Then he shifts his emphasis to “knowing” (vv. 13b-20). The transition in verse 13 explains the connection.
These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.
(1 John 5:13)
Believing leads to knowing. Faith leads to confidence.
John is undoubtedly not expecting so called “blind faith,” belief without evidence. He just carefully explained the consistent testimony about Jesus (vv. 6-10). He began this letter with his own eyewitness evidence that he experienced with others (“we” in 1:1-5). Presumably his original audience was familiar with gospel account he wrote. Belief, based on such ample evidence, leads to the confidence John offers in every part of his letter (2:28, 3:21, 4:17, 5:14).
The remainder of his letter is about “knowing” (vv. 13-20). It seems reasonable to assume that this is John’s closing response to the Gnostics who claimed a private knowledge (γνῶσις, gnosis), restricted to those with “special illumination.” Belief in “the One who is true” (v. 20), not initiation into secret mysteries, enables anyone “to know that you have eternal life” (v. 13).
Finally, one person in our group focused our attention on verse 20 and the fact that God, not persuasive teaching, is the source of that knowledge.
And we know that the Son of God has come, and has given us understanding so that we may know Him who is true;
(1 John 5:20a)
The Triune God, in this case specifically the Son, gives “understanding” (διάνοια, dianoia, “part of the inner person that thinks and processes information into understanding, including the making of choices, the seat of which is the heart”).[14]
That God-given understanding empowers the inner person, presented with credible testimony, to make the choice to believe the evidence and to “know Him who is true.” As our group member suggested, this certainly sounds like election, God’s gracious sovereign enabling work that alone makes knowing Him possible.
Here once again, John adds a variation to his vocabulary that is worth noting. The first six occurrences of the English word “know” (vv. 13, 2x in 15, 18, 19, 20a) indicate knowledge of facts or information, all in the form “know that…” (οἴδαμεν ὅτι, oidamen hoti, “used to introduce a well-known fact that is generally accepted”).[15]
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- so you may know that you have eternal life (v. 20)
- we know that He hears us (v. 15a)
- we know that we have the requests (v. 15b)
- we know that no one born of God sins (v. 18)
- we know that we are of God (v. 19)
- we know that the Son of God has come (v. 20a)
All of those facts are “well known and generally accepted” by those who comprehend the genuine gospel and its effects. But the final use of “know” is different. John says this knowing is possible only through the understanding given graciously by the Son of God. This knowledge is experiential: γινώσκω (ginosko, “frequently indicates a relation between the person ‘knowing’ and the object known; … frequently suggests inception or progress in knowledge”[16] or “learning something by observation;”[17]).
As is often the case with synonyms in different languages, both Greek words have a very wide overlap in their respective range of meaning. Sometimes a writer (in any language) uses words with similar meanings merely for the sake of variety without stress on the various nuances. John’s usage here in verse 20 seems much more intentional.
Whereas οἴδαμεν [oidamen, “we know” – mw] at the beginning of the sentence means “we know” as a fact, ἵνα γινώσκωμεν [hina ginōskōmen, “in order that we may know” – mw] (dependent on διάνοιαν [dianoian, “understanding” – mw] signifies the ability to “know” in terms of an experienced relationship.[18]
To abbreviate that quotation (further convoluted by my added notes?), “we know the facts of the gospel and their impact, but God gives understanding for an experiential, relational knowledge of Himself.”
God’s desire is for us to have that genuine, experiential, relational knowledge. Intellectual, academic, theological knowledge may be, at least to some degree, accessible even to those who have no genuine faith. True fellowship “with the Father and with His Son” is only possible as a result of God’s life-giving understanding of what the Father has done through the Son by the power of the Holy Spirit. Through John’s letter, God wants us “to know that we have eternal life.” May we be eternally grateful for His amazing grace to us.
[1] Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Academic, 2014), 220.
[2] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 277.
[3] Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Academic, 2014), 220.
[4] Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Academic, 2014), 220.
[5] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 277.
[6] David Smith, The Epistles of John, The Expositor’s Greek Testament, Volume Five (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1976; first published 1897). 195, emphasis added.
[7] Our discussion included a reminder that some translations, such as NASB1995, use italicized words not for emphasis but to show that the translators added words to make the Greek text more clear in English. For example, a word-for-word translation would be
‘If anyone should see the brother of him sinning a sin not unto death, he shall ask and he will give him life, to those sinning not unto death.’
https://biblehub.com/interlinear/1_john/5-16.htm .
[8] https://www.billmounce.com/greek-dictionary/aiteo Gloss: to ask, ask for (of other humans or God), demand
[9] https://www.billmounce.com/greek-dictionary/erotao Gloss: to ask; beg, urge; pray.
[10] “ask” NASB2020, NET, TLV, WE
“pray” CSB, ESV, KJV, MOUNCE, NIV, NLT
https://www.biblegateway.com/verse/en/1%20John%205%3A16
[11] W. E. Vine, Merrill F. Unger, William White, Jr., “Ask,” Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville: Thomas Nelson Publishers, 1996), 40.
https://www.studylight.org/dictionaries/eng/ved/a/ask.html
[12] Richard C. Trench, Synonyms of the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1975), 144-146.
[13] Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2008), 27.
[14] https://www.billmounce.com/greek-dictionary/dianoia
[15] W. Bauer, F.W. Danker, W.F. Arndt, and F.W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000),
693, (1) e.
[16] W. E. Vine, Merrill F. Unger, William White, Jr., “article,” Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville: Thomas Nelson Publishers, 1996), 346, ff.
https://www.studylight.org/dictionaries/eng/ved/k/know-known-knowledge-unknown.html
[17] William D. Mounce, General Editor, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, Michigan: Zondervan, 2006), 382, ff.
[18] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 306.