Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XLIII) 12/14/22

^5:6 And Jesus Christ was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

As a Messianic scholar,[1] Alfred Edersheim (1825-1889) speaks about the symbolic meaning of the Water and Blood flowing from His pierced side, on which the Apostle John focuses here in verse six. But, to its external expression in the symbolism of the two Sacraments (baptism and communion), we can only point the devout Christian. The two Sacraments mean that the Anointed One had come and that Death and Corruption had no power over Him who was crucified for us and loved us unto death with His broken heart and lives for us with the pardoning and cleansing power of His offered Sacrifice.^[2]

Like a spiritual farmer planting the seed of God’s Word, Henry A. Sawtelle (1832-1913) admits there have been endless disputes about what the Apostle John meant by the water and the blood. Yet, both are closely connected with our Lord’s earthly history as witnesses that He was the Messiah, the guiding Light, spiritual and eternal Life. Some scholars understood water to be the water that came from the Savior’s pierced side; some, the baptism commanded for believers in the Great Commission;[3] some, the Word of God;[4] some, Jesus’ baptism in the Jordan River. A careful weighing of the entire section and its purpose leaves hardly a doubt that “water” refers to our Lord’s baptism, a most important event of His earthly manifestation, and pointing, as John shows,[5] to Jesus as the Possessor and Giver of life, and hence the Anointed One. John calls it water because it is an element rather than an act, considered a witness.

Furthermore, says Sawtelle, the water of His baptism symbolized the spiritual Life He had without measure or the Spirit of eternal Life belonging to Him, and hence was a witness that He was the Son of God. Are these not the points John aims to establish on various testimonies that the Anointed One is the Fountain of Life?[6] And if Fountain of spiritual and eternal Life, He is God’s Son. Then, blood is another witness. The blood does not refer to the wine at the Last Supper but to the death of the Anointed One. And John uses the term blood because it is not the death John had in mind, but the spiritual and eternal Life poured out,[7] of which blood is the symbol.[8] The Anointed One’s blood of sacrifice pointed to the spiritual and eternal Life He gave for mankind and hence bore witness to Him as the Possessor and Giver of eternal life. So, our life is in the blood. And the Author of spiritual and eternal Life is the Anointed One. Not by water only, but by water and blood.

And it is the Spirit who also bears witness. The Spirit, given in connection with the Anointed One’s coming, both at Pentecost and as a permanent blessing in the Church, is the most direct witness[9] to the same fact that the Anointed One is the Source and Giver of spiritual and eternal Life, therefore, the Son of God because the Spirit is the truth. Not as a symbol, like water and blood, but the truth itself, directly uttering God’s nature. For that reason, a witness must be at once acknowledged and speak directly about what the others utter indirectly.^[10]

With the ability of a linguist’s concentration, Marvin R. Vincent (1834-1921) notes that the true principle of interpretation appears to be laid down in the two canons of Dordrecht.[11] (1) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and some still present witnesses for the Anointed One. (2) They must not be interpreted symbolically but understood as something so real and powerful, as God’s testimony given to believers, and eternal life assured to them. Thus, the sacramental reference, though secondary, need not be excluded. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah’s work once and for all, in bringing purification and salvation; that proof continues in the experience of the Church in its two separate parts. Therefore, we are led to the ideas underlying the two sacraments of water and blood.^[12]

Noting the Apostle John’s doctrinal implications, John James Lias (1834-1923) comments that the language of the Apostle John certainly implies that the work of Jesus the Anointed One was a double work. Those who only regard one part of that work receive a defective impression of the nature of the Gospel. The first work is the taking away from us what we have – namely, a sinful nature; the second is the giving us what we don’t have – that is, fellowship with the Divine nature. We may also take Water as a type of cleansing from sin. Finally, blood is a phrase used to denote the impartation of the Anointed One’s righteousness. Let us regard each of these:

            (a) The first step is a sense of reconciliation with God. To express this, we have a variety of words in the English Bible. Reconciliation and atonement (both renderings of the Greek noun katallagḗ,) justification, adoption, grace, and the like, are used to convey it. All these imply the removal of the alienation between God and man, which is the necessary consequence of sin, and the substitution in its place of the confidence to speak boldly, the access, the assurance of fatherly love on God’s part which Jesus the Anointed One revealed.

            (b) The next step is stirring us up to fight against sin. God’s object is not merely the removal of the spiritual death sentence but the cause of the sentence. The renewed life is entirely irreconcilable with sin and must be in dead defying hostility with it.[13] And the object of the renewed energy is the expulsion of evil. The cleansing, or washing, involves the gradual detachment of the soul from all sinful habits.

            (c) We are sustained in this conflict by the assurance of victory.[14]  From this point of view, water is regarded as refreshing as well as cleansing aspects. It implies the confidence with which the Christian warrior advances to the battle, armed with the shield of faith; the sustained energy they display in the conflict; the renewed vigor they demonstrate when downcast or wearied when they return to the Fountain and is invigorated by fresh breezes of the water of life.

            (d) But it is the life of the Anointed One which does all. As we have already seen, the water, after all, only represents one particular effect of the blood gift. It is the blood that cleanses us from sin.[15] It is to the blood that we owe our justification, adoption, peace,[16] and all the refreshment and strength that a Christian can receive through faith. But these ideas are not immediately connected in our minds with blood. Hence this aspect of the Divine life is represented to us under the figure of water.

            (e) Exhortation to confidence in the Christian walk.[17] ^[18]

With his systematic mindset, Augustus Hopkins Strong (1836-1921) also points to water as an implication of Jesus’ baptism. Therefore, our Lord could say, “It should be done, for we must carry out all that God requires.”[19] Because only through the final baptism of suffering and death, which this baptism in water foreshadowed, could He “put an end of sin” and “bring in everlasting righteousness”[20] to the condemned and ruined world. He could not be “the Lord our Righteousness,”[21] except by first suffering death due to the nature He had assumed, thereby delivering it from its guilt and perfecting it forever.

All this was indicated when He was first “made manifest to Israel.”[22] In His baptism in Jordan, He was buried in the likeness of His coming death and raised in the likeness of His following resurrection.[23] His baptism in water was the beginning of His ministry, and His shedding of blood was the closing of that ministry. As Jesus’ baptism pointed forward to His death, our baptism points backward to that death as the center and substance of His redeeming work, the one factor by which we live. We who are “baptized into the Anointed One” are “baptized into His death.”[24] That is, into spiritual communion and participation in that death which He experienced for our salvation. In short, we declare symbolically that His death became ours in baptism.^[25]

A tried and tested biblical scholar who believes in the up-building of the Christian life, Robert Cameron (1839-1904) points out that in the first part of this chapter, the Apostle John told how our faith overcomes the world, which for a few days tolerated the Anointed One, but in the end, shook Him from its lap, condemned Him to death, and put Him upon a cross. We, however, take that same Jesus crucified by the combined hatred of Jews and Romans and make Him our Lord and our God. We acknowledge that we owe everything to Him, and without Him are nothing and have nothing. Very naturally, then, John asks the question: On what authority do we devote our interests for time and eternity to this Anointed One? What extraordinary facts lead us to accept Him despite such universal condemnation?

John then proceeds to say, notes Cameron, that Jesus came by water and blood; also, that He has three witnesses testifying to His character – the Spirit, the water, and the blood. There has been very much dispute about what is meant by Jesus’ coming by water and blood and how the Spirit, the water, and the blood bear witness to His character. Concerning this, we may say, first, that these words point to some purely historic facts apparent in the life of our Lord on earth. Secondly, it is assumed that these facts are so actual and evident that they serve as the introduction and boundary of God’s testimony to those who put their trust in Him. It will be readily seen and admitted that the two great facts which correspond to these conclusions are the baptism and the death of our Lord. The exact expression here is both by and in, water and blood. The one implies the means through which, and the other the element in which He came.

Hence John says, “He … came by water and blood,” as if to impress his readers with the fact that the Son of God was fulfilling everything that these types caused them to expect. He manifested Himself utilizing water and blood. He came and symbolically fulfilled all the promises made to the apostolic fathers concerning the Messiah in the act of baptism. Thus, the fulfillment was made a reality at His death. Therefore, “He that came” is equivalent to “He has fulfilled the promises to the apostolic fathers, as the Savior sent from God.”

---

[1] Messianic refers to a Jewish convert to Christianity

[2] Edersheim, Alfred: The Life & Times of Jesus the Messiah, Vol. 2, Ch., 15, Crucified, Dead, and Buried,” p. 485

[3] Matthew 28:19

[4] John 3:5

[5] Ibid. 1:31, 33

[6] Ibid. 4:14

[7] Cf. Deuteronomy 12:23

[8] Leviticus 17:11

[9] John 15:26

[10] Sawtelle, Henry A., Commentary on the Epistles of John, op. cit., pp. 56-57

[11] The Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute in the Netherlands is popularly known as the Canons of Dort (or the Five Articles Against the Remonstrates [members of the Arminian party in the Dutch Reformed Church]). It consists of statements of doctrine adopted by the great Synod of Dort which met in the city of Dordrecht in 1618–1619. Although this was a national Synod of the Reformed Churches of the Netherlands, it had an international character, since it was composed not only of sixty-two Dutch delegates but also of twenty-seven foreign delegates representing eight countries.

[12] Vincent, Marvin R: Word Studies in the New Testament: op. cit., p. 365

[13] See 1 John 1:6, 9; 2:5, 15; 3:3, 9, 10; cf. Romans 6; 8:2, 4. 7

[14] See John16:33; 1 Corinthians 15:57; 1 Thessalonians 1:5

[15] 1 John 1:7; cf. Ephesians 1:7; Hebrews 12:24; Revelation 1:5; 7:14

[16] Romans 3:24-26

[17] 1 John 5:13, 18, 20; Romans 5;1

[18] Lias, John James: The First Epistle of St. John with Homiletical Treatment, op. cit., pp. 363-369

[19] Matthew 3:15

[20] Daniel 9:24

[21] Jeremiah 23:6

[22] John 1:31

[23] 1 John 5:6

[24] Romans 6:3

[25] Strong, Augustus H., Systematic Theology, Vol. 3, op. cit. p. 304

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XLII) 12/13/22

^5:6 And Jesus the Anointed One was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

With expertise in holiness doctrine, Daniel Steele (1824-1914) points out that the identity of the Rabbi of Nazareth with the eternal Son of God is again emphasized as the central truth of Christian theology. This reception is necessary to attain victory over the world and transferred out of the moral ignorance of darkness and into the marvelous spiritual enlightenment of truth. Then follow the witnesses to this truth: which are “the water and the blood.” Many are the explanations for these words. The ritualists understand them to signify baptism’s sacraments and the Lord’s Supper. Others see only symbols of purification and redemption.

But it seems that John uses these words as a summary of the Anointed One’s earthly life and mission, baptism in the water of Jordan, and His sacrificial death by the shedding of His blood for the world’s redemption. The cardinal truths of His gospel are here briefly stated; for at His baptism with water with the Holy Spirit attending the Divine announcement of His Sonship to God implied that He is God’s Son in a sense unique and peculiar. It was a sufficient opening and explanation of His whole ministry. His public and tragic death is at once the close and the description of His life of self-sacrifice.

Now, the Gnostic teachers, against whom John is writing, admitted that the Anointed One came “through” and “in” water; at His baptism, they said, that the Divine Word united Himself with the human Jesus. However, they denied that the Divine Anointing had any share in what was achieved “through” and “in” blood. According to them, the Word departed from Jesus at Gethsemane. John emphatically assures us that there was no such separation. It was God’s Son who was baptized; it was the Son of God who was crucified; and it is faith in this vital truth that produces brotherly love, that overcomes the world, and is eternal life. Besides, the Spirit’s testimony to the Divinity of the Anointed One and the absolute truth of His Gospel.[1] There are six other witnesses cited in John’s Gospel: The First Covenant Scriptures,[2] John the Baptizer,[3] the Disciples,[4] the Anointed One’s works,[5] His words,[6] and the Father.[7]

In this Epistle, John adds two more witnesses, the water and the blood, thus making eight witnesses in all. That John is not a favorite with the so-called liberal religious teachers is not extraordinary. “The Spirit is truth.” Hence His testimony is infallible in glorifying the Anointed One[8] identifying Him as Jesus. “Just as the Anointed One is Truth,[9] the Spirit sent in His name is Truth.”

With a studious monk’s spiritual insight, Bede the Venerable (672-735 AD), notes that the Latin Vulgate Version reads thus: “The Spirit is He who testifies that Christ is the Truth” with a very vigorous style, to denounce those who deny the reality of our Savior’s human body. To this, he responds: “Since, therefore, the Spirit testifies that the Anointed One is the Truth and since He surnames Himself the Truth, and John the Baptizer proclaims Him to be the Truth, and the Son of thunder in his evangel heralds Him as the Truth, let the blasphemers who dogmatically declare that He is a phantom hold their tongues; let their memory perish from the earth who deny either that He is God or that He is a real man.” The whole truth revealed by the Anointed must be believed no matter how much one may disagree. It is morally impossible to be a picky believer, receiving only the pleasant parts of Christianity. It is putting corrupt taste above the infallible Teacher, to whom the human intellect and the human will must bow when we exercise saving faith. Here, John’s speech concerning the Anointed One is also said of His representative, the Holy Spirit.^[10]

After sufficient examination of the Greek text, Brooke F. Westcott (1825-1901) notes that the two parts of the historical witness to the Anointed One are distinguished by the different forms of outward symbols used in corresponding clauses. He came “by water and blood,” and again “not in water only, but in water and in blood!” The pronoun “He” (KJV) in verse six goes back to the subject of the last sentence of verse five, “That Jesus is the Son of God.” The compound title at the end of the clause, “Jesus the Anointed One,” emphasizes the truth established by the manner of the “coming of” Jesus. He came, whose Divine Office is expressed by the full name He bears, Jesus the Anointed One.

Now, the verb “came” is used with an apparent reference to the technical sense of “He that comes.”[11] Thus “He that came”’ is equivalent to “He that fulfilled the promises to the patriarchs, as the Savior sent from God.”[12]  The sense of “He that came” distinctly points to a historical fact and determines that these terms must have historical meaning and refer to actual events characteristic of how the Lord fulfilled His office upon the earth. He was proven to be the Anointed One – by water and blood. “Water” and “blood” contributed in some way to reveal His work’s nature and fulfillment. There can be no doubt that Death on the Cross satisfies the conception of “coming by blood.”’ By so dying, the Lord made known His work as Redeemer; and opened the fountain of His life to humanity.^[13]

After observing the Apostle John’s attention to detailJohn Stock (1817-1884) states that the Apostles delighted to dwell upon the Lord Jesus, His salvation, and His name to those who love the Lord like ointment poured out on His name.[14] John here asserts that our Lord came by water and blood, both of which, in what they signify, are indispensably requisite for salvation. Not only by water or blood alone, both of which issued from His pierced side[15] denoting His death. All who believe are sanctified and perfected by His blood allowing His Spirit access to work in them to will and do everything according to God’s good pleasure.[16] One sanctification protects us from sin and its deserved death; the other remold us into the lost image of God. Our Lord saves His people from their sins, guilt, and power, saying, “Sin shall not have dominion over you.”[17] Had the Lord only come by blood, salvation from death would not have qualified us for heaven. By bringing deliverance to the pit where there was no water,[18] He came by water, and His Spirit makes us eligible to be partakers of the saints’ inheritance in the Light.[19] ^[20]

---

[1] John 15:26

[2] Ibid. 5:39-47

[3] Ibid. 1:7

[4] Ibid. 15:27; 16:30

[5] Ibid. 5:36; 10:23, 38

[6] Ibid. 8:14, 18; 18:37

[7] Ibid. 5:37; 8:18

[8] Ibid. 16:14

[9] Ibid. 14:16

[10] Bede, The Venerable: Ancient Christian Commentary, Bray, Gerald, ed., op. cit., Vol. XI, p. 223

[11] Matthew 9:3; Luke 7:19ff; cf. John 1:15, 27; 6:14; 11:27; 12:13; see also John 1:30; 10:8

[12] John 2:18

[13] Westcott, Brooke F., The Epistles of St. John: Greek Text with Notes op. cit., p. 181

[14] Song of Solomon 1:3

[15] John 19:34

[16] Luke 12:32

[17] Romans 6:14

[18] Zechariah 9:11

[19] Colossians 1:12

[20] Stock, John: An Exposition of the First Epistle General of St. John, op. cit., pp. 315-316, 323-324

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XLI) 12/12/22

^5:6 And Jesus the Anointed One was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

As a faithful and zealous Bible aficionado, William Graham (1810-1883) infers that the Witness of the Spirit concludes verse sixth – “And it is the Spirit that bears witness, for the Spirit is truth.” How does the Spirit bear witness to Christ? (1) The Holy Spirit gave witness to the Son of God in the person of the Redeemer, for the power of the Holy Spirit generated Him.^[1]Furthermore, the Holy Spirit descended upon Him like a dove at His baptism.^[2]The Spirit then guided Him into the wilderness and the rest of His ministry in humility and self-denial.^[3]He also performed His miracles in the power of the Holy Spirit.^[4] Finally, the Holy Spirit raised Him from the grave. And after His resurrection, our Lord was filled with the immeasurable power of the Holy Spirit, whereby He became the head of the new dispensation of grace, from whom all the needy creatures of God are to receive the divine mercy and goodness forever.

(2) The Holy Spirit also testified about the Redeemer. Especially to His death and resurrection and His gifts^[5]of a miraculous spiritual endowment to the Church. From the Day of Pentecost to the present, it enabled the Church to testify of the resurrection and glory of the Lord Jesus the Anointed One. There is no testimony so noble, so convincing, none so overpowering to the convictions of sinners, or so unassailable to the infidel, as a Church filled with the fruit of righteousness walking in the ways of the Lord. Such a Church is the work of the Holy Spirit. He built the house, inhabiting it; He formed the temple and worshiped in it.

(3) The Holy Spirit bears witness to the Savior by the prophecies which are fulfilled and fulfilling in Him, and hence it is written, “The testimony of Jesus is the spirit of prophecy.”[6]The Holy Spirit is the divine inspirer, and all holy Scripture is inspired by God,^[7] for “holy men of God spake as the Holy Spirit moved them.”^[8] So, then, the Holy Spirit bears testimony to the Lord Jesus in His person and work, the persons and results of the redeemed Church, and the great system of providence and prophecy. Therefore, the Apostle John might well say, “And it is the Spirit that bears witness because the Spirit is truth.”^[9]

With the spiritual zeal of a sacred text examiner, William E. Jelf (1811-1875) comments that the Apostle John forcibly states the object and grounds of this faith. Faith is such an essential element, or rather, so indispensable a foundation of the Christian character, that John repeatedly refers to, “this is God’s Son.” Others state that it is an acknowledged fact that Jesus was baptized and crucified. The point to be insisted on against Jews, Gentiles, and certain heretics was that Jesus the Anointed One, or the Messiah was and is the Son of God who came.[10]There are many interpretations of this most challenging passage: (1) The water and the blood which flowed from our Lord’s pierced side as evidence of His actual death, or as types of baptism and the Lord’s Supper. (2) The sacraments. (3) The water signifies our Lord’s baptism; the blood, His death. (4) The water signifying the sacrament of baptism; the blood, the Anointed One’s death; and others which it is not worthwhile mentioning.

We may observe that the “water” and “blood” are not yet spoken of as witnesses but as circumstances accompanying our Lord’s mission on earth. “Is come” expresses properties or qualities, or additions to the action defined by “has come,” and, therefore, it is in our Lord’s mission on earth that we must find the meaning of “water” and “blood.”  We need not look in anything that He instituted or in anything merely viewed as evidence; they must express His characteristics on earth. In our Lord’s life as the Messiah, there are two circumstances where the notions of water and blood find a place. One in His baptism, which was, as it were, His inauguration into the Messianic office, the first step in carrying out God’s will as the Anointed One, a fulfilling of all righteousness. Another was His death on the cross as the Redeemer’s last of His mission on earth.

We might agree that “by water” is more challenging to assign a particular meaning. Everybody probably would at once connect “by blood” with Jesus’ death. But, whatever sense we give to this, we must provide an equivalent one to “by water” so that we may not suppose the former to mean a circumstance belonging to the Anointed One and the latter a rite instituted by Him. The best interpretation is that His water baptism and crucifixion blood characterized His Messianic mission. The Apostle John may have mentioned the water and blood because of what he relates in his Gospel.[11] He may also have had the water and blood of the two sacraments in his mind. But this notion is a needless refinement to the passage, which adds nothing to its force, and confuses its meaning.

If Jesus’ mission had been marked only by His baptism, He might have been merely a Prophet, coming from God indeed, to save mankind by a moral system. His shed blood on the cross gives the Christian structure its characteristic of redemption, and therefore it is thus definitely stated by John. The article “by” marks the identity of each with the water and blood mentioned above. There are also a variety of interpretations given to the word “Spirit,” which commonly refers to the Holy Spirit. He bore witness to the Anointed One’s mission, either in His miracles on the Day of Pentecost, or perhaps both. The force of the witness borne by the Spirit lies in that He is Truth itself and cannot deceive or be deceived.^[12]

With an inquiring spiritual mind, Johannes H. A. Ebrard (1819-1893) asks what power “the Anointed One has come” has that causes Him to work in us, activating true belief. We see this unfold in verse six. It is self-evident that the verse serves as the confirmation of the central proposition of verse five, “Who is he that overcomes,” and not to the support of the lesser clause, “that Jesus is the Son of God.” It is not necessary now that the Apostle John should establish the general proposition that Jesus is the Son of God, for he has already amply and comprehensively revealed the consistency and harmony of this proposition in chapter four with the principles of all knowledge of God. The fact that verse six does not establish the suggestion that Jesus is the Son of God will be shown by carefully examining the meaning of  “Jesus the Anointed One is the one who came. He came with water and with blood. He did not come by water only. No, Jesus came by both water and blood.” On the whole, these easily understandable words have been explained in various strange ways by different expositors.

To begin with, it is plain that “witnessing” cannot stand without knowing its object. Therefore, it will not suffice to supply “that Jesus is the Anointed One” from verse five. “Witnessing,” in verse six, must have its object; and even more, because in verse seven, it stands without one, which would be acceptable by specifying the item in verse six. Therefore, “the Spirit tells us that this is true because the Spirit is the truth” as an impartial proposal. The Spirit of God, who is effectual in us as the Spirit of faith and love, lays down His testimony before the world to this: That this spirit of Christian faith and of Christian love is the truth. The Spirit demonstrates by His power and operation what is true.

That begs the question, to what is the Spirit bearing witness? Is it meant to be assumed, from the fact that the Spirit of God is truth, that He cannot possibly keep silent but must offer His testimony? The emphasis, however, does not rest here upon the assumed idea but upon the affirmed fact that the Spirit, who is truth, confirms it with His testimony. Therefore, because the Spirit is truth, His testimony is steadfast and sure. But has it been revealed what the Spirit is testifying? Yes! “Jesus the Anointed One is the one who came by water and blood.”[13]

After inspecting John’s train of thought, William Kelly (1822-1888) comments that here we are led from the person of the Anointed One, which had just been before us, to the work of the Anointed One characterizing His person. For His ministry is that which furnishes the witnesses. God deigns to give us more than sufficient testimony. The Law required two witnesses in the things between humans; three were better still.[14] Here God provides fully. He presents three witnesses of the most significant conceivable weight for leading to the truth. “This is He that came,” neither by human birth, might, or wisdom, nor yet by divine power or glory.

It was not through His incarnation nor His unequaled ministry. “This is He that came through water and blood, Jesus the Anointed One.” He who was the true God and life eternal came to die as any human, yet as no other could die, He came from God to save sinners and wash them, not only purified inwardly but in God’s sight whiter than snow through His blood.[15] Yes, His death alone could blot out sin and glorify God.[16] The allusion is unquestionable to our Lord on the cross, dead already, pierced by the soldier to make sure of His death, out of whose side flowed blood and water. In history, the blood caught the eye first, of course, and so there was first named. Had anyone heard that blood and water should issue out of the side of a dead man? Yet so they did here.[17]

Familiar with the Apostle John’s writing style, William B. Pope (1822-1903) states that this is a problematic passage. First, it is governed by human and Divine testimony that “Jesus is the Anointed One” and “the Son of God.”  Secondly, the terms used in verse six imply a symbolical meaning underlying the literal, for we cannot understand “water” and “blood” as merely pointing to historical facts. Thirdly, the Apostle John has in view the misinterpretations of his time concerning the manifestation of Jesus in the flesh. “This Person Jesus the Anointed One” who “came” not into the world, but His Messianic office as the Anointed One, “by water and blood.”

There are two leading interpretations of those words. One of them understands by “water” the instituted baptism of John the Baptizer, which inaugurated Jesus into His Messianic office, and by “blood” His passion and death. The other explanation regards John fixing his thought upon the mysterious “sign” that he watched after the Savior’s death. It occurred when the piercing of His side was followed by the double stream of blood and water – the blood of atonement and water of life – flowing together as the symbol of one eternal life from His sacrifice. The latter we hold to as the true meaning. But let us do justice to the former.^[18]

With precise spiritual discernment, William Alexander (1824-1911) extensively exposes verse six. He focuses on the fact that “He did not come by water only.” It may have been that the Apostle John had the followers of Cerinthus in mind. They separated Jesus from the divine Spirit placed upon Him at His baptism, then left before His death on the cross. These misled people could not bring themselves to believe that a person could be both human and divine in one body without some infusion of power from above. But John utterly denies such thinking. There is only one authentic Lord Jesus, the Anointed One – declared to be One in His baptism and by the passion of His blood on Calvary. The Jews already incorporated this by pouring water and wine on the sacrifices at the Altar. As the Lamb of God, we read that when Jesus died on the Cross, one of the soldiers pierced His side with a spear, and blood and water flowed out.^{[19] [20]}

---

[1] Luke 1:35

[2] Matthew 3:16

[3] Matthew 4:1; Luke 4:1

[4] Matthew 12:28

[5] Romans 1:11; 12:6; 1 Corinthians 7:7; 12:4, 9,28,30-31; 2 Corinthians 1:11; 1 Peter 4:10

[6] Revelation 19:10

[7] 2 Timothy 3:16

[8] 2 Peter 1:21

[9] Graham, William: The Spirit of Love, op. cit., p. 322-323

[10] Cf. Matthew 16:16

[11] John 19:34

[12] Jelf, William E., Commentary on the First Epistle of St. John, op. cit., pp. 70-72

[13] Ebrard, Johannes H. A., Biblical Commentary on the Epistles of St. John, op. cit., p. 315

[14] Matthew 18:16

[15] Isaiah 1:18

[16] John 13:31-32

[17] Kelly, William: An Exposition of the Epistles of John the Apostle, op. cit., p. 362

[18] Pope, William B., The International Illustrated Commentary on the N. T., Vol. IV, p. 37

[19] John 19:34

[20] Alexander, William: The Holy Bible with an Explanatory and Critical Commentary, op. cit., Vol. IV, pp. 341-342

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XL) 12/09/22

^5:6 And Jesus Christ was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XL) 12/09/22

^5:6 And Jesus Christ was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

• The context requires “water” and “blood” as referring, not so much to anything characteristic in the person, as to some matter of fact in the Apostles of Jesus the Anointed One. If anything of this kind were meant, “water” and “blood” would not have been represented as something independent and distinct from the Anointed One, bearing witness in favor of His dignity. But the facts here alluded to must clearly be of such a nature, that, in conformity with the prophecies of the First Covenant, and with the expectations respecting the “coming One” at the time of the Anointed One, the principal and most essential credentials for the Messiahship of Jesus are contained in them, and, indeed, a particular reference to the Anointed One’s work of atonement or purifying world-overcoming power.

• By the emphatic addition: “did not come by water only, but by water and blood,” John hinted that he meant such facts in the life of Jesus as were somehow distinct, as facts, each of which contained a Messianic credential, but which, in their import being essentially one, and mutually serving each other as a compliment, only united together and in conjunction with the Spirit could first afford the perfect Spirit of God concerning the Messianic dignity of Jesus the Anointed One.

• By “water” and “blood,” only such facts can be meant as, in the Christian consciousness of the readers were, by their recollection, both the history of Jesus and the whole tenor by John’s symbolism, easily recognized.^[1]

With plain talk, Albert Barnes (1798-1870) notes that the object of the Apostle John in verse six, in connection with verse eight, is to state the nature of the evidence that Jesus is the Son of God. He refers to three well-known things he probably had insisted on in his preaching – the water, the blood, and the Spirit. He says this furnished evidence on the very point he was illustrating by showing that Jesus on whom they believed was God’s Son. “This,” says John, “is the same one, the very Person, to whom the well-known and important testimony bears witness, and to Him alone. The fact these undisputed things relate only to Him, and not to any other who might claim to be the Messiah; and they all agree on the same one point,”[2] that He came by water and blood. But, of course, this does not mean that He was accompanied by water and blood when Mary delivered Him into the world. Still, the idea is that the water and the blood were manifest during His continued appearance, or that they were remarkable testimonials in some way to His character and ministry.

The idea is that the water and the blood were manifest during His appearing on earth, or that they were remarkable testimonials in some way to His character and work. An ambassador might be said to come with credentials; a warrior might return with the spoils of victory; a prince might arrive with the insignia of royalty; a prophet comes with signs and wonders, and the Lord Jesus came with power to raise the dead, and to heal disease, and to cast out devils. But John here fixes the attention on a fact so impressive and remarkable in his view as worthy of special remark that He came by water and blood.^[3]

With impressive theological and spiritual vision, Richard Rothe (1799-1867) talks about this faith in Jesus as the Anointed One, which the Apostle John just presented as the only world-conquering power.^[4] John now shows that it rests upon the secure witness of God to Jesus as His Son.^[5] He also warns about the fearful danger associated with the refusal of the faith in Jesus that is required. To reject this faith, John says, is to make God a liar and renounce eternal life. The witness of God to Jesus is essentially a witness to the fact that God has given us eternal life, namely, in Jesus His Son, in whom alone it is possessed.^[6] In verses six and seven, John states the basis on which the assurance is grounded is that Jesus is the Anointed One, the (Messiah).^[7]

Consistent with the Apostle John’s way of thinking, Heinrich A. W. Meyer (1800-1873) notes the discussion about the genuineness of the disputed words in verses seven and eight has reached a point where substantially all competent and candid scholars agreed that external and internal evidence is powerful against leaving these words in the text. The introduction of three who bear witness in heaven is unconnected with developing thoughts of the context and the chapter. This thinking, so far as a matter of fact or truth is concerned, is this: Jesus is God’s Son; so far as evidence is concerned, the design of the passage presents the evidence which is brought to mind by the water and blood (for example, by the remarkable facts at the beginning and end of the ministry of Jesus), and by the Holy Spirit working in the soul and bearing testimony to it. The passage speaks to a truth to be seized by everyone in their earthly life and of evidence presented here on earth.

The fact that the Father, the Word, and the Holy Spirit are three bearing witness in heaven, notes Meyer, and that they are one, does not suggest evidence of the same sort; but, so far as it indicates proof at all, it suggests what is of a different kind. This fact comes to the mind in another way and is understood in its force only after the truth, that Jesus is God’s Son has been accepted and believed. The fact that the first three speak of bearing witness in heaven takes the words out of the passage’s context. In other words, it depends upon the testimony given on earth. Moreover, verse nine strongly diminishes any genuineness of these added words, either because these disputed words, if admitted, make it unintelligible what the Spirit of God’s witness means in this verse. If we regard the witness of God as involving the Father, the Son, and the Holy Spirit, the contrast must be with the testimony of the Spirit, the water, and the blood to mankind. In contrast, this latter is not a human but a divine testimony.

The non-Johannian character of the Father and the Word expression is worthy of consideration. In connection with the external evidence, the extreme improbability that such a formal statement involving the doctrine of the Trinity, if initially contained in the Epistle’s text, could have disappeared from all Greek manuscripts from the fourth to the fifteenth century.^[8]

According to Robert Jamieson (1802-1880), Andrew Fausset (1821-1910, and David Brown (1803-1897) we should note that “He” at the beginning of verse six refers to Jesus God’s Son at the end of verse five. The Apostle John wants to validate the claim He is God’s Son by pointing out that He came with water and with blood. He did not come by water only. No, Jesus came by both water and blood. And the Spirit of Truth tells us that this is true. Thus, they tell us that – “by water,” refers to His ministry being inaugurated by baptism in the Jordan, and He received the Father’s testimony to His Messiahship and divine Sonship.[9]

He also came by “bleeding on the cross.“[10] It was His shed blood that first gave water baptism its spiritual significance. John adds the Holy Spirit as an additional witness.[11] The Spirit attested these truths at Jesus’ baptism by descending on Him and throughout His ministry by enabling Him to speak and do what no one ever said or did before. The Spirit continues to serve as a witness that the Anointed One is now permanently in the Church: both in the inspired Scriptures, and in the hearts of believers, by spiritual reception of baptism, and the Lord’s Supper. His essential truth gives the Spirit’s witness such infallible authority.[12]

With noticeable spiritual comprehension Henry Cowles (1802-1881) believes that “water” is related to the spiritual life is universally the symbol of moral cleansing; “blood” of the propitiation^[13] wrought by the Anointed One’s atoning death. Most fundamental scholars believe no other interpretation is acceptable. The usage of the Scriptures – First Covenant and the Final alike – goes solid in support of this simple construction and application of these words. The Spirit of Truth bears witness to these great facts as to the work of the Anointed One. His mission is to teach these truths and impress them on human hearts. His witnessing agency came after the Anointed One’s ascension, in and after the scenes of the great Day of Pentecost.^[14]

With a spiritually activated inquiring mind, Daniel D. Whedon (1808-1885) states that this Jesus is the great “He that came.” He was God’s predicted messenger, and His coming was Advent. And the fact that He came is attested by two tokens divinely appointed, namely, water and blood. There are many fanciful interpretations of “water” and “blood.” Still, the best commentators now agree that the water was the Anointed One’s baptism and the blood the redeeming blood of His crucifixion. These two elements symbolize the commencement and the end of our Lord’s ministry. “He came” refers not to His birth but to His office and earthly life, which are one extended coming. Yet John uses the past tense “is come” to denote that definite historical fact, not any continuous spiritual coming through the ages. The preposition “by” should be “through,” meaning that He was manifested to prove He was God’s Son and Messiah by these two attesting tokens.

We note that John the Baptizer came by water only, not blood. His water would have been of no avail but for the Redeemer’s blood. It was the blood with the Sufferer’s divine self-sacrifice and reconciling power that gave value to the water. So, the Greek prepositions here before water and blood are neither by nor through but are expressively changed to in the water and in the blood. Thus, John beholds the mystical coming, as the coming of His person, enveloped in these elements.

Then concerning the Spirit as a witness, Whedon points to Jesus’ baptism where the descending Spirit, in the form of a dove, identified Him as the Son in whom God was “well pleased.” The same Spirit was secured by His death to be the witnessing heritage of the Church, commencing his work on the memorable day of Pentecost. The same goes for the Spirit as the Truth. The Spirit is authentic and truth itself, even as God is Love. The Spirit’s testimony gives force to the tokens, “water” and “blood,” which elevates and transforms them into witnesses, which means the witnesses are three.^[15]

In line with Apostle John’s theological conclusions, Henry Alford (1810-1871) points out that the word “This” at the beginning of verse six is the same person spoken of in verse five, Jesus. “This,” which most commentators maintain, asserts the identity of the Son of God with the historical Jesus, not the converse. It is validated on two grounds: 1) the fact that Jesus came by water and blood needed no proof even to Heretics: 2) that on the ordinary interpretation, the following words, “of Jesus the Anointed One,” are altogether unneeded.  But to these, it is quickly replied, a) that although the fact might be confessed, it was not acknowledged which fact provided testimony, namely, that Jesus who came in the flesh was the Son of God. b) that the appositional clause “of Jesus the Anointed One” is by no means redundant, being only a solemn reassertion of our Lord’s Person and Office as testified by these signs.^[16]

---

[1] Lücke, Gottfried C. F., A Commentary on the Epistles of St. John, op. cit., p. 253

[2] 1 John 5:8

[3] Barnes, Albert: New Testament Notes, op. cit., 1 John 5, pp. 4875-4876

[4] See 1 John 4:1ff

[5] Cf. 1 John 5:6-10

[6] Ibid. 5:11-21

[7] Rothe, Richard: Exposition of the First Epistle of St. John, op. cit., The Expository Times, April 1895, p. 326

[8] Meyer, Heinrich A. W., Critical Exegetical Handbook New Testament, op. cit., Vol. 10, p. 814

[9] Cf. 1 John 5:5 with John 1:33-34

[10] See Hebrews 9:12

[11] Cf. 1 John 5:7

[12] Jamieson, Fausset, and Brown’s Commentary on the Whole Bible, New Testament Volume, op. cit., p. 729

[13] Propitiation means, “A payment that satisfies,” From a sermon I heard by Dr. Bruce Frank, Lead Pastor of the Biltmore Church in Asheville, N. C, preached on Sunday, July 18, 2021, at Saddleback Church in Lake Forest, California.

[14] Cowles, Henry: The Gospel and Epistles of John: with Notes, op. cit., p. 355

[15] Whedon, Daniel D., Commentary on the New Testament, op. cit., pp. 277-278

[16] Alford, Henry: The Greek Testament, op. cit., Vol. IV, p. 499

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXIX) 12/08/22

^5:6 And Jesus Christ was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

Consequently, notes Macknight, it was with great modesty that Jesus began His ministry immediately after receiving this miraculous confirmation. Jesus’ coming was proven by blood; He was authenticated to be the Anointed Son of God through His death, as follows: 1) In His sufferings and death, all the ancient prophecies concerning the sufferings of the Anointed One were fulfilled. 2) During His trial, Jesus expressly called Himself the Anointed Son of the blessed God before the Jewish council and Pontius Pilate. Such renaming calls his witnessing a good confession:[1] He was put to death as a blasphemer for that confession. 3) During His sufferings and death, God bears witness to Him as His Son by the three hours of darkness, the earthquake, the rending of the rocks, and the splitting of the Temple’s veil. 4) Jesus being put to death for calling Himself the Anointed Son of God, His resurrection from the dead was an infallible proof of His being God’s Son. Suppose He had falsely claimed that high title, God would never have raised Him from the dead. On all these accounts, therefore, John had good reason to affirm that Jesus came as the authentic Son of God by blood and water.

It is the Spirit who joined as a witness by the water and the blood. So, the Spirit bears witness to Jesus utilizing water, for the heavens opened after Jesus came out of the water in which He was baptized. The Holy Spirit was seen descending in the bodily shape of a dove and landing upon Him while He prayed. By this miracle, the Spirit pointed Him out to all present as the person of whom the voice from heaven spoke. Accordingly, John the Baptizer told the Jews that Jesus was pointed out to him as the Anointed One by that witness of the Spirit. So likewise, the Spirit witnessed that Jesus is God’s Son through blood. For it was the Spirit who raised Jesus from the dead and thereby gave Him that great endorsement as the Son of God. Therefore, the Apostle Peter also testified.[2] The apostle’s meaning is that the Spirit was employed to bear witness to Jesus as God’s Son, by means or on the occasion of the water and the blood, because He is a witness who can neither deceive nor be deceived.^[3]

After skillfully scrutinizing the Apostle John’s theme John Brown of Haddington (1722-1787) says that Jesus’s being God’s Anointed Son was well attested at His baptism and in His bloody death. But, after His resurrection, the powerful influences of the Holy Spirit, in applying His saving grace to multitudes and in the miraculous gifts bestowed and cures put into effect for the confirmation of the Gospel, make it an even more potent truth.^[4]

For example, a man with a heartfelt friendship with hymn writer^[5]John Newton (1726-1807), Thomas Scott (1947-1821) comments that after the Apostle John mentioned Jesus as “God’s Son,” he observed that this was the anointed Savior who “came by water and blood.” Then, as He entered His ministry on earth after being baptized by John the Baptizer, He closed it by shedding His blood on the cross. “Water and blood” flowed from His pierced side immediately upon His death. It became symbolic of the removal of our guilt by His atoning sacrifice and the purifying of our souls by His grace. We are to follow His example according to His commandments.[6] For He came to save sinners, not only by water nor by teaching the way of holiness but enabling the obeying of His commandments not burdensome. It opened the way to sanctification and doing works of faith in love as God’s children.

It came both in the miracles wrought by those who taught this doctrine and lived holy lives. They were patient in suffering and the blessed assurances that came with it.[7] Thus, the Spirit gave testimony to the principle of His atonement, as God’s Son, come in the flesh, to save sinners by His blood, which could not be objected to or rejected. The Spirit is the Truth, even the essential Truth itself, which cannot possibly deceive or be deceived. The two ordinances of baptism with water, the outward sign of regeneration and purifying from the pollution of sin by the Holy Spirit. It appears that the Lord’s Supper, as the outward sign of His body and the shedding of His blood and receiving Him by faith for pardon and justification, also seems to be intended by John.[8] ^[9]

At age fifteen, a potential young theologian who preached and conducted cottage and prayer meetings, Joseph Benson (1749-1821), speaks about the Anointed One’s offices, exhibited emblematically by water and blood, and of the witnesses in heaven and earth who testify of Him and His salvation.[10]  Here, the Apostle John evidently alludes to his testimony in his Gospel that when the soldier pierced the Anointed One’s side, out came blood and water.[11] This fact John represents as of great importance; adding, (“This report is from an eyewitness giving an accurate account. He speaks the truth so that you also may continue to believe.”)[12]

John then offers full proof, in opposition to the doctrine of the Docetæ, that the Anointed One came in the flesh and died. But, because the offices were emblematical, our Lord sustained salvation; He procured for His people. The water symbolized the purity of His doctrine, instructing people in the purest morals and His pure and holy example. What is of still greater importance is the purifying grace of which He is the fountain, sanctifying and cleansing, those that believe in Him, from all filthiness of unwilling flesh and rebellious spirit.

Additionally, the blood issued from Him was an emblem of His and His followers’ sufferings that awaited them. They, too, were expected to seal the truth with their blood, for which He made atonement for the world’s sins. Therefore, He procured for His followers a free and full justification. Thus, He manifested Himself to be the Son of God, the promised Messiah, by fulfilling those types and ceremonies of the law performed by water and blood. The former of which, denoting purification from sin, He fulfilled by cleansing us by His Spirit[13] (signified by water, from the corruption of nature, and the power and pollution of sin) and restoring God’s image in us.[14] This restoration prefigured the compensation of our sins, fulfilled by shedding His blood to atone for our sins and procure for us deliverance from their guilt and punishment.[15]

It restored us again to God’s favor. Not only was His doctrine pure and His life holy, and may purifying grace be derived from Him, but He came by blood, shed for the punishment of our guilt, for these things must go together. It will not avail us to avoid sin and live in a holy manner until the sins of the time past are paid for. The Spirit bears witness to these things in the writings of the ancient prophets, who spoke mainly concerning both, and in the discourses and reports of the apostles, who have a more precise and fuller testimony. So, also, in the hearts of the faithful, who, convinced of their need for pardon and holiness, receive both through the merits and Spirit of the Anointed One.[16]

A straightforward full Gospel preacher Charles Simeon (1759-1876) says we should be alert that we never attempt to separate what God has joined together. Unfortunately, some self-righteous individuals look to sanctification only as the means of recommending them to God. In contrast, others of good works and merit think little of justification through the Redeemer’s blood. But both are involved in the most grievous of errors, and if they do not obtain a clearer view of the Gospel’s truth, they will forever be separated from God by the lake of fire.

On the one hand, notes Simeon, there is no other fountain opened for sin and uncleanness than that which flows from Mount Calvary; nor, can anyone that is unsanctified behold the face of God in peace: for “without holiness, no one will see the Lord.”[17] On the other hand, if any take refuge in the doctrines of predestination and election, let them know that God ordained the means as well as the end; and that “God planned long ago to choose you and to make you His holy people, which is the Spirit’s work. God wanted you to obey Him and to be made clean by the blood sacrifice of Jesus the Anointed One.”[18] Whichever of these truths any person may consider as exclusive importance, we would say to them, as our Lord said to the self-deceiving Pharisees, “What sorrow awaits you, teachers of religious law. You hypocrites! For you are careful to tithe even the tiniest income from your herb gardens, but you ignore the more important aspects of the law – justice, mercy, and faith. It would be best if you tithe, yes, but do not neglect the more important things.”[19] ^[20]

Considering everything the Apostle John has said so far, Adam Clarke (1774-1749) makes note that Jesus was attested to be the Son of God and promised Messiah by water, namely, His baptism, when the Spirit of God came down upon Him, and the voice from heaven said, “This is my beloved Son, in whom I am well pleased.” Jesus the Anointed One also came by blood. He shed His blood for the world’s sins, and this was in accordance with all that the Jewish prophets wrote concerning Him. Here the Apostle John says that the Spirit witnesses that Jesus came not by water only – being baptized and baptizing in His name that they might be His followers and disciples. But He also came by blood – by His sacrificial death, without which the world would remain unsaved, and He could have no disciples.

Perhaps John makes a mental comparison between the Anointed One and Moses who came by water – all Israelites were baptized with him in the cloud and the sea, becoming his flock and disciples.[21] (Some scholars think this refers to Moses’ rescue from the Nile River). Aaron came by blood – he entered the holy of holies with the victim’s blood to make atonement for sin. Moses initiated the people into the covenant of God by bringing them under the cloud and through the water. Aaron confirmed that covenant by shedding the blood, sprinkling part of it upon them, and the rest before the Lord in the holy of holies. Moses came only by water, Aaron only by blood, and both came as types.^[22]

After spiritually analyzing John’s conclusions, Gottfried C. F. Lücke (1791-1855) says that all agree in this, that the symbolical expressions “water” and “blood” are to be explained from the emblem of the First and Final Covenants in general and more particularly from the symbol of the Apostle John. But what meaning they convey in this verse is very much contested, particularly among modern interpreters.

• From the total impression and the context of the whole, let us endeavor to gain such exposition as may securely guide our judgment of the several disagreeing interpretations.

• Since this passage contains no contentious points of view, the entire reasoning, as is quite evident from the context of the preceding passage,[23] as well as the subsequent verse thirteen, has no other object to justify the belief of Christians in God’s Son, and to counter the world’s unbelief. Therefore, it naturally follows that any explanation of the complex expressions in this epistle in any particular or controversial way must be false.

---

[1] 1 Timothy 6:13

[2] 1 Peter 3:18

[3] Macknight, James: Apostolic Epistles with Commentary, Vol. VI, pp. 105-107

[4] Brown of Haddington, John: Self-Interpreting Bible, New Testament, Vol. IV, p. 506

[5] Newton, John: Composer of “Amazing Grace,”

[6] Note John 19:31, 37; 1 Corinthians 6:9, 11

[7] John 15:26, 27; Acts of the Apostles 5:32; Hebrews 2:14

[8] 1 John 4:18; John 14:4-6; 15-17; 16:12-13

[9] Scott, Thomas: Commentary on the Holy Bible, pp. 406-407

[10] 1 John 5:6-9

[11] John 19:34

[12] Ibid. 19:35

[13] John 7:38-39

[14] Ezekiel 36:25, 27; Ephesians 5:25-26; Titus 2:14; 3:5

[15] Romans 5:9; Galatians 3:13; Ephesians 1:7

[16] Benson, Joseph: Commentary on the Old and New Testament, op. cit, p. 342

[17] Hebrews 12:14

[18] 1 Peter 1:2

[19] Matthew 23:23

[20] Simeon, Charles: Horæ Homileticae, op. cit., Vol. XX, Discourse 2464, pp. 525-531

[21] 1 Corinthians 10:1-2

[22] Clarke, Adam: Wesleyan Heritage Commentary, op. cit., Hebrews-Revelation, pp. 394-396

[23] 1 John 5:1-5

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXVIII) 12/07/22

^5:6 And Jesus the Anointed One was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

Now, this removal of guilt cannot make us completely happy. What is it less than hell on earth to be under the dominion and pollution of every immoral lust? Therefore, to complete the happiness of the redeemed, the Anointed One is made for them not only wisdom and righteousness, the curing of our ignorance, our guilt, and our sanctification, to relieve us from the dominion and pollution of worldly corruption.[1] Jesus came not only by water but by blood, for purifying and pardoning. How complete and perfect a cure is the Anointed One.

Indeed, our sanctification cannot defend us before God, but it can verify our justification before the world. Is there no necessity or use for a holy life because it does not reward us with a right to stand innocent before God? Is the soul’s preparation for heaven, by altering its frame and temperament, nothing? Is the glorifying of our Redeemer, by a life of faith in the world, nothing? Does the work of the Anointed One render the work of the Spirit needless? God forbid! He came not only by blood but also by water.

We must realize that sin pollutes all nations of the world by nature and practice, which they will see and bitterly lament when the Light of the Gospel shines among them. This same Light will also determine that the only remedy for evil lies in the Holy Spirit of the Anointed One. It is the only fountain opened to all nations for sanctification and cleansing, making the Lord Jesus incomparably desirable in their eyes. O, how welcome the Messiah who comes to them, not by blood only, but also by water.^[2]

Influenced by his Arminian view of salvation, Daniel Whitby (1638-1726) has much to say about verse six. His comments focus on the role of the Holy Spirit in verifying that Jesus was the true Messiah and Son of the Living God. Whitby writes that the witness, in this verse, is only styled as the Spirit, which enabled the Anointed One to heal diseases, cast out devils, raise the dead, and work all sorts of miracles, for confirmation of His mission. But in verse seven, the Holy Spirit distinctly signifies the inward gifts by which the understanding is amplified. The believer is enabled to perform things they could not do without the immediate workings of the Spirit, such as the gifts of wisdom, knowledge, faith, prophecy, discerning of spirits, the gift of tongues, and the interpretation of them.[3] The basis for this distinction appears in the following considerations:

1. Our Savior, while He was on earth, gave His apostles and the seventy disciples power to heal the sick, cleanse the lepers, raise the dead, and cast out demons.[4] Yet the Apostle John informs us that the Holy Spirit was not in them as a comforter and guide because Jesus had not yet been glorified.[5] Our Savior also tells His disciples that the Holy Spirit would not come until He departed.[6] So also, the Apostle Peter says that with our Lord exalted to the right hand of God, the Father fulfilled our Lord’s promise of the Holy Spirit.[7] Therefore, the Holy Spirit must signify something distinct from the power of working miracles.

2. The Apostle Peter’s mention of Joel’s prophecy as the promise on which the giving of the Holy Spirit has founded promises, visions, dreams, and predictions, but not miracles.[8] Furthermore, the gifts of the Spirit mentioned by the prophet Isaiah are only those of wisdom, knowledge, understanding, counsel, courage, holiness, and reverence for the Lord; no mention consists of signs and wonders.[9]

3. Throughout the book of Acts, where Luke mentions the miracles that the apostles and primitive believers performed, he always uses these words, signs, and wonders.[10] But Luke always indicates the Holy Spirit coming on them when people prophesied or spoke in tongues.[11] And lastly, where the Scripture mentions these things together, it puts a manifest distinction between signs and wonders and the gifts and distributions of the Holy Spirit. Thus God, said the apostles, bear witness to the doctrine they preached, by signs and wonders, many miracles, and distributions of the Holy Spirit.[12]

Therefore, the Spirit of God bears witness to the Anointed One on earth by enabling Him to do many mighty works to confirm His mission, to heal all manner of diseases, sicknesses, and disorders. Jesus commanded the wind and the seas to obey Him, cast our devils, and raise the dead. The Spirit also assisted Jesus’ Apostles and disciples in doing these same things in His name. And not only for His disciples but even our Lord himself, cast out devils by the Spirit of God, He expressly testifies.[13] Because Jesus fulfilled the words of Isaiah,[14] the Apostle Peter speaks like this to Cornelius and his friends. So you know how God anointed Jesus of Nazareth with the Holy Spirit and power, who went about doing good and healed all that the devil oppressed.[15] And to these works wrought by the assistance of the Spirit of God, our Lord frequently appealed, as to a sure testimony that God had sent Him: “For, the works that I do in my Father’s name, bear witness of Me.”[16] It showed that the Father was in Jesus and He was in the Father.[17] ^[18]

With meticulous Greek text examination and confirmation, Johann Bengel (1687-1752), author of the “Gnomon of the New Testament,”[19] sees the Apostle John giving reasons why he attributes victory over the world to those who genuinely believe that faith in Jesus as the Son of God has invincible strength. Not only from the testimony of human witnesses but much more from the testimony of God, which has overcoming power. He does not say, coming, in the present, but “is come,” in the aorist tense, having the force of expressing a past action or state “was continuously manifested.”[20] Jesus is the One expected on account of the promises respecting Him; and who is genuinely come: whom the Spirit, water, and blood confirm with their testimony. 

The water, says Bengel, signifies baptism; hence John is called the Baptizer so Jesus might be manifested as the Son of God.[21] Moreover, baptism was monitored by Jesus’ disciples.[22] The blood is indeed the blood of One, and Jesus the Anointed One, which was shed at His passion, is drunk in the Lord’s Supper. Jesus, the Anointed One who came by water and blood, is, by this very fact, pointed out as the Messiah, not in water only. In verse six, “by” seems to refer more particularly to the water and the blood. John, who baptized with water, preceded the coming of Jesus, and Jesus came by (through) water: but Jesus, finished the work which the Father gave Him to do by shedding His blood; therefore, earlier He came by water, and now blood.

Jesus only undertook the task of fulfilling all righteousness when He came to baptism,[23] but He also completed it by pouring out His blood. When this was done, blood and water came forth from the side of Jesus the Anointed One, being dead on the cross. The apostle then declares what he means by the word Spirit, namely, the truth. But what does John mean by the word truth? There is no doubt that, in this professed list, he embraces in some way all things which connect to the testimony concerning Jesus the Anointed One, except the Divine testimony itself. The Scriptures testify of Jesus the Anointed One: Moses and the prophets,[24] John the Baptizer, testified.[25]

Afterward, the apostles testified,[26]  Now when the apostle collects the testimonies concerning Jesus Christ, as concerning Him who is come, be by no means overlooked the Gospel. He never calls it the Gospel; he generally calls it the testimony. But in this passage, it would be inconvenient to say there are three that bear witness, the testimony, the water, and the blood; therefore, instead of testimony, he tells the truth, namely, not only concerning knowledge but also with respect to its publication: and he distinguishes the truth by the name of the Spirit; with which subject the predicate, to bear witness, elegantly agrees. Therefore, let the name of Spirit be highly considered.

In this Spirit the prophetic testimony of the First Covenant, together with its fulfillment and demonstration. Again, John says, “Jesus the Anointed One came both by water and blood:” he does not here say, “and the water and blood are they which bear witness.” Once more, John says, with great emphasis, “it is the Spirit which bears witness.” He does not say Jesus the Anointed One came “by the Spirit” or “in the Spirit.” The Spirit was bearing witness, even before the coming of the Anointed One, but the water and the blood were intimately connected with His very appearance. And the testimony is more appropriately ascribed to the Spirit than to the water and the blood: inasmuch as the Spirit has the power of bearing witness, and the water and blood obtain and exercise the same passion when the Spirit is added to them.^[27]

After scholarly meditation and reflection on the text, James Macknight (1721-1800) offers the following points for us to consider: (1) He came by water and blood, even Jesus the Anointed One. Here, speaking of Jesus, the Messiah is His coming into public life, attested, or proved to be the Anointed Son of God. Jesus came certified, first, through His baptism in water; secondly, by means of His blood or death, and thirdly, His resurrection. The proof by water is mentioned before the evidence by blood because His baptism was before His death.

Concerning the Anointed One’s baptism, let it be remarked that it was not the baptism of repentance, for Jesus had no sin to be repented of.[28] But it was the baptism of righteousness,[29] that is, a baptism by which Jesus called Himself God’s Son, was manifested to the surrounding multitude. That’s what John the Baptizer declared.[30] Therefore, he should be made manifest to Israel; therefore, I am baptizing Him. John was sent to baptize people in water, that gathered they might hear and see Jesus proved to be the Son of God. Accordingly, when Jesus was baptized, coming up out of the water, “Behold a voice from heaven said, this is my beloved Son, in whom I am well pleased.”[31] This miraculous confirmation, Jesus called a greater witness of His being God’s Son than the witness which John the Baptizer provided Him. And this witness after His baptism, John had good reason to say, this is He who came attested as the Son of God by means of water.

---

[1] 1 Corinthians 1:30

[2] Flavel, John: The Method of Grace: How the Spirit Works, Ch. 1, pp. 14, 23; Ch. 13, p. 231

[3] 1 Corinthians 12:1-11

[4] Matthew 10:8; Luke 10:9

[5] John 7:39

[6] Ibid. 16:7

[7] Acts of the Apostles 2:33

[8] Ibid. 2:17; Joel 2:28

[9] Isaiah 11:1-3a

[10] Acts of the Apostles 2:43; 5:12

[11] Ibid. 10:44; 11:15

[12] Hebrews 2:4; See Romans 15:19; Galatians 3:5

[13] Matthew 12:28

[14] Luke 4:18-29

[15] Acts of the Apostles 10:38

[16] John 5:36; 10:24

[17] Ibid. 10:37-38; 14:10-11

[18] Whitby, Daniel: Critical Commentary and Paraphrase, op. cit., pp. 439-470

[19] Gnomon has various meanings from sundial pillar to carpenter’s square ruler, but Bengel’s used it as an “interpreter”

[20] See 1 John 1:2; see also 4:2; 5:20 “is come”

[21] John 1:33-34

[22] Ibid. 4:1-2; Acts of the Apostles 2:38

[23] Matthew 3:15

[24] Ibid. 5:46; 1:46; Acts of the Apostles 10:43

[25] John 1:7

[26] Ibid. 15:27; 19:35; 1 John 1:2; 4:14; Acts of the Apostles 1:89; 2:32

[27] Bengel, Johann: Gnomon of the New Testament, op. cit., Vol. 4, pp. 143-144

[28] 1 Peter 2:22

[29] Matthew 3:14-15

[30] John 1:31

[31] Matthew 3:17

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXVII) 12/06/22

^5:6 And Jesus Christ was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not by water only, but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

So, John summarizes all that he has just written about how Jesus is rightfully declared to be the Son of man, the Son of God, the Messiah, and the Lamb of God and the testimonies that it is true.  He begins with the Holy Spirit.  Perhaps John recalls God’s dynamic message to Isaiah: “Come closer and listen. I have always told you plainly what would happen so that you could clearly understand. And now the Lord God and His Spirit have sent me (with this message): The Lord, your Redeemer, the Holy One of Israel, says: ‘I am the Lord your God, who punishes you for your benefit and leads you along the paths that you should follow.’”^[1]

In other words, these teachings, instructions, guidelines, and mandates are not for our harm or obstruction, but just like traffic signs, they are to protect us and keep us safe.  That’s why Jesus could stand up in the synagogue in Nazareth and open the scroll to Isaiah 61:1 and read, “The Spirit of the Lord God is upon me because the Lord has anointed me to bring good news to the suffering and afflicted. He has sent me to comfort the brokenhearted, to announce liberty to captives, and to open the eyes of the blind.”

Jesus made this abundantly clear at His last supper with the disciples: “He took a cup of wine, thanked God for it, and gave it to them, saying, ‘Each one of you drink some of it. This wine is my blood, which will be poured out to forgive the sins of many and begin the new agreement from God with His people.’”^[2] So, Jewish law only requires two witnesses.^[3] And of course, there is the great commission Jesus gave to all His followers to go and make disciples in all the nations, baptizing them into the name of the Father and the Son, and the Holy Spirit.^[4]

The Apostle Paul points out that God’s various gifts are handed out everywhere, but they all function by the power of God’s Spirit. God’s various expressions of strength and authority are in action here, but God is behind it all. God gives each person something to do that demonstrates who they are.^[5] Paul also emphasizes that God’s Holy Spirit speaks deep in our hearts and tells us that we are God’s children.^[6] And in case someone wanders away from the truth found articulated by the Holy Spirit in the Gospels, the writer of Hebrews says once people have seen the Light in the Gospel, tasted of heaven, and been part of the work of the Holy Spirit, once they’ve personally experienced the sheer goodness of God’s Word and felt the yearning for what awaits them in heaven, if they turn their backs on it, washing their hands of the whole thing, they can’t start over as if nothing happened.

That’s impossible; they’ve re-crucified Jesus! They’ve repudiated Him in public!^[7] That’s why we must remain faithful to Him, His Son, His Spirit, and His Word. He doesn’t expect us to be perfect; we will make mistakes. But we must keep this in mind; He put his brand upon us – His mark of ownership – by giving us His Spirit to abide in our hearts to guarantee that we belong to Him. However, this is just the first installment that He will provide us with later.^[8]

COMMENTARY AND HOMILETICS

This verse has comments, interpretations, and insights of the Early Church Fathers, Medieval Thinkers, Reformation Theologians, Revivalist Teachers, Reformed Scholars, and Modern Commentators.

With apostolic overtones, Œcumenius of Trikka (500-600 AD) asks, “Why did Jesus come?” He came to give us a new birth and make us God’s children. “How are we born again?” Through water and blood. The same Jesus who came and gave us a new birth by water and blood. The water represented His baptism when He was revealed as God’s Son. The blood, of course, stands for His crucifixion when He prayed that the Father would glorify Him and a voice answered from heaven: “I have glorified, and I will glorify.”[9] [10]

With his prophetic-inspired mind, Andreas of Caesarea (563-614) comments that what flowed from Jesus’ side on the cross was the blood that cleanses us from sin and sanctifies the people of God. It was not a mere man who appeared at the Jordan but the incarnate Word of God, to whom the Father also bore witness: “This is my beloved Son in whom I am well pleased.”[11] Similarly, when Jesus was hanging on the cross, what sounded like thunder was the voice of God speaking at the moment His blood splattered on the ground.[12]

With a studious monk’s spiritual insight, Bede the Venerable (673-735), points out that God’s Son did not just come to be baptized in water in order to show us how to be cleansed from our sins, but also with the blood of His passion by which He consecrates the sacrament of baptism, giving His blood for us, redeeming us by His suffering and nourishing us with His teachings so that He might save us from sin.[13]

After a stealthy investigation of the Apostle John’s letter, Isho’dad of Merv (800-900 AD) feels that the Apostle John calls the Anointed One’s baptism “water” and His passion “blood.” Therefore, he fulfilled all the dispensations for our sake by means of His baptism, His passion, and by the Holy Spirit.[14]

Reformation writer Matthew Poole (1624-1679) says that we must proceed by degrees to explain this obscure narrative. (1) We cannot literally take the Apostle John’s reference to water and blood. (2) Therefore, they must be intended to signify somewhat or other by symbolical representation or have some mystical meaning. (3) They ought to have such a meaning assigned to them, as both will be agreeable to the expressions and the Apostle John’s present scope and design. (4) It will be very agreeable to the expressions, understand by water the purity of our blessed Lord, and blood His sufferings. (5) The Spirit’s manifest scope and design show the credibility of the witness and testimony to assure us that Jesus is the Anointed One, the Messiah. Furthermore, to persuade us to believe this of him, with effectual and transforming faith to prove our being born of God. This faith will make us victorious over the world. Therefore, we must constantly cling to Jesus with trust and obedience against all the allurements and opposition of the world.^[15]

As a young theological sage, Hugh Binning (1627-1653) asks if anyone thinks they can hide their sins if they mourn and pray. They may ease their consciences by reflecting on this, but their iniquity still marks them as sinners. Isaiah said, “We are all infected and impure with sin. When we display our self-righteous deeds, they are nothing but filthy rags.”[16] Seeing stretched-out hands and many prayers will not do it; what can a person do? The Lord showed you what to do; do nothing about removing those sinful stains. In other words, do not try to wash away the tiniest spot with all your remorse. The means for cleansing is new to you, even the blood of Jesus, the Anointed One that cleanses from all sin. Wash in this blood, and you will be clean. And what is it to wash in this blood?

For anyone to believe in Jesus as God’s Anointed One is to comprehend and believe in the all-sufficient virtue of His work on the cross. Furthermore, to trust our souls to it as a sufficient ransom for all our sins. Finally, it is to spread the covering of the Anointed One’s righteousness over all our self-righteousness and unrighteousness, as both alike needs to be hidden from His holy eyes. Jesus the Anointed One came by water and by blood. By water to sanctify, and by blood to justify; by the power and cleansing virtue of the Holy Spirit, to take away sin by virtue of His blood, to take away sin in the guilt and condemnation of it.^[17]

But Binning is not finished. He quotes from the First Covenant, “Wash yourselves and be clean! Get your sins out of my sight. Give up your evil ways.”[18] First, sin has two evils: its nature and unfortunate effect; both are filthiness contrary to God’s holiness, a demeaning of the immortal soul, a spot in the face of the Lord of all creatures. But though it is unnatural to us, it now seems natural in our fallen estate, so people agree with it as if it were a part of mankind’s soul. Second, sin’s guilt and deserved punishment. Everyone hates this, but they cannot get away from it. If they eat the fruit Satan offers, they will be eating spiritual death. They earn the wages of sin.[19]

However, the Gospel has a remedy for all lost souls in Jesus the Anointed One; He appears in the Gospel with a twofold blessing, and a twofold virtue: a sanctifying virtue, and a pardoning virtue found in the water and the blood.[20] He came to forgive sin, subdue sin, and eliminate its guilt by doing away with evil. The Anointed One did not come to dissolve the law but to fulfill it. If He had taken away the punishment and left sin in our being, he would have weakened the law and the prophets.^[21]

In addition, the heart formerly was a troubled fountain that sent out filthy streams. Corruption was the mud among the affections and thoughts, but a pure heart is like clear running water, clean and bright like crystal. This purity consists of washing, regeneration, and sanctification by the Spirit of holiness. Jesus the Anointed One came by blood to sprinkle and purge the conscience, that it might have no more conscience of sins.[22] Jesus also came by water, the washing and cleansing virtue of the Spirit of grace, to purge and cleanse us from all filthiness of the flesh and spirit. There are two things in sin that Jesus came to destroy, the guilt and offense of sin, whereby the sinner is condemned and lies under the Judge’s curse upon evil, which also the Anointed One came to destroy.^[23]

In his fiery manner, John Flavel (1627-1691) follows the same thinking by pointing out a twofold evil in sin, its guilt, and its pollution. Thankfully, justification cures the former, sanctification the latter. That’s because both justification and sanctification flow out of the death and resurrection of the Anointed One. And though it is proper to say the Spirit sanctifies, the blood of the Anointed One did indeed obtain for us the Spirit of sanctification. Had the Anointed One not died, the Spirit would have never come down from heaven for such a purpose. The pouring out of the Anointed One’s blood for us obtained the pouring forth of the spirit of holiness upon us. Therefore, the Spirit is said to come in His name, to take of His, and show it to us. Hence it is said, “He came both by blood and by water;” by blood, washing away the contamination of guilt; by water, purifying from the stain of sin. Now this fruit of the Anointed One’s death, even our sanctification, is incomparable mercy.^[24]

---

[1] Isaiah 48:16-17

[2] Matthew 26:27-28

[3] Deuteronomy 17:6

[4] Matthew 28:19

[5] 1 Corinthians 12:4-6

[6] Romans 8:16

[7] Hebrews 6:4-6

[8] 2 Corinthians 1:22

[9] John 12:28

[10] Oecumenius: Ancient Christian Commentary, Bray, Gerald, ed., op. cit., Vol. IX, p. 223

[11] Matthew 3:17, cf. 17:5

[12] Andreas:  Ancient Christian Commentary, Bray, Gerald, ed.,, op. cit., Vol. IX, p. 223

[13] Bede, The Venerable: Ancient Christian Commentary, Bray, Gerald, ed., op. cit., Vol. XI, p. 223

[14] Isho’dad of Merv: Ancient Christian Commentary, Bray, Gerald, ed., op. cit., Vol. XI, p. 223

[15] Poole, Matthew. Matthew Poole’s Commentary on the Holy Bible – Book of 1st, 2nd & 3rd John (Annotated), Kindle Edition

[16] Isaiah 64:6a

[17] Binning Hugh: Heart-Humiliation, Sermon, X, p. 409

[18] Isaiah 1:16 – New Living Testament (NLT)

[19] Romans 6:23

[20] 1 John 5:6

[21] Binning, Hugh: Heart-Humiliation, Sermon XI, pp. 412, 416

[22] Cf. Hebrews 9:14; 10:2

[23] Binning, Hugh: Practical Sermons, Sermon XIII, p. 614

[24] Flavel, John: The Fountain of Life, Sermon 38, p. 470

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXVI) 12/05/22

^5:6 And Jesus the Anointed One was revealed as God’s Son by His baptism in water and shedding His blood on the cross – not only by water but by water and blood. And the Spirit, who is truth, confirms it with His testimony.

Interestingly, the Apostle John’s comment is that he is relaying what the Holy Spirit was telling him. He had no reason to doubt because of what Jesus told him and the others, “This Friend I’m asking the Father to send you is the Spirit of Truth.” The godless world can’t recognize Him because it doesn’t have spiritual eyes to see Him and doesn’t know what He looks like. But you already know Him because He resides in you!^[1]

This, of course, is a reference to when the Holy Spirit, in the form of a dove, came down upon Jesus and a voice announced from above, “This is My Son.”[2] And it is that same Spirit that will testify to this on earth after Jesus ascends back into heaven.  Jesus told His disciples this very clearly, “I will send you the Helper from the Father. The Helper is the Spirit of truth who comes from the Father. When He comes, He will talk about me. And you will tell people about me too because you have been with me from the beginning.”^[3]

John wants his readers to know one thing for certain; the Holy Spirit does not lie.  In teaching His disciples about the coming of the Holy Spirit, Jesus explained it to them this way: “When the Spirit of truth comes, He will lead you into all truth. He will not speak His own words. He will only speak what He hears and tell you what will happen. The Spirit of truth will bring glory to me by telling you what He receives from me. All that the Father has is mine. That is why I said that the Spirit will tell you what He receives from me.”^[4]

No doubt John remembers what Jesus told Nicodemus about the two elements involved in his search for the true meaning of God’s kingdom, the water, and the Spirit.  To every Jew, what happened to sacrifices in the Temple was well known when water and wine [symbol for blood] were poured out on the altar.  These were representations of the water of the Red Sea that was parted so they could escape after the blood of the Passover lamb had set them free from Egyptian bondage.

Proof of Jesus being God’s Son was given at His baptism by John the Baptizer when the voice from heaven and the dove confirmed Him as God’s Son.  That’s where John the Baptizer pointed to Jesus and called Him the Lamb of God that would take away the world’s sins.  So, on the cross, the blood of this Lamb was poured out, and the ransom price was paid.

The Apostle Paul had a similar message for his protégée young Timothy. He acknowledges to his companion in missionary work that it is very accurate that living a godly life is not an easy matter. But the answer lies in the Anointed One, who came to earth in a human body, was proved genuine by the invisible Spirit, and was seen by angels. He was preached to all kinds of people, believed in worldwide, and then taken into heavenly glory for His planned return.^[5]

On the other hand, the Apostle John was an eyewitness when he heard the Master tell Thomas, who was afraid that they would be like sheep without a shepherd once the Savior left. His message was, “I am the road that leads to everlasting life; also, I only repeat what is true, and eternal life can only come through Me. No one gets to the Father apart from Me.”^[6] So they need not fear, for when this Friend, the Spirit of the Truth, My Father is sending comes, He will take you by the hand and guide you by the light of complete truth. He won’t draw attention to Himself but will make sense out of what is about to happen and, indeed, out of all I have done and spoken. He will honor Me; He will take from Me and deliver it to you.^[7]

At the same time, we have the combined testimony of three witnesses to the Anointed One as the Messiah. All three testimonies point to the same end – that Jesus is the Son of God. John has emphasized that Jesus is the Messiah, the Son of God who stepped foot into humanity as Jesus. John stresses the nature of the testimony about the incarnation in verses six to eight and His deity in verses nine to twelve. The Greek verb martyreō for “witness” occurs five times in verses six to twelve, translated by different English words.[8]  Thus, John employs legal testimony to ratify his argument.

In using the Greek pronoun hoytos (“that”) at the beginning of verse six, John refers to Jesus the Anointed One as God’s Son in the previous verse. The purpose of Jesus’ coming was to save sinners.[9] The “water” here may refer to Jesus’ baptism by John the Baptizer. However, it may refer to the water that flowed from His side on the cross.[10]  Some believe it is best to take “water” as the Anointed One’s baptism because the false teachers of John’s Day thought that the Messiah came upon Jesus at His baptism and not at His birth. The emphasis on His blood indicates that Jesus was the Messiah not only in His life but even in His death.

Then, “blood” refers to the shed blood of the Anointed One on the cross. Despite this evidence, heretic Cerinthus and other false teachers of the first century taught that the Messiah spiritually descended on the human Jesus at His baptism and left Him before His crucifixion. John argues here passionately against this heresy. John’s Gospel is the only additional passage where “water” and “blood” occur together.[11] In that case, the “water” was what flowed from the side of the Anointed One on the cross. John uses “blood” in this book for the sacrificial death of the Anointed One.[12] As a principle, it is undoubtedly possible for Christians because they rest their belief on objective witnesses. Now, faith also leans on testimony. The validity of the testimony about the Anointed One is at the heart of Christian belief.

Renowned inventor Ben Franklin once said, “Nothing is for certain but death and taxes.”[13] The Bible disagrees with this assertion. The Bible proclaims the concept of certainty because it offers categories whereby, we can know something for sure. Unfortunately, the spirit of our age is relativism, which emphasizes that there are no absolutes. People who declare conviction or certainty about something are viewed as odd and rigid by those who say, “We cannot know anything for sure.  Who are you to tell me that I am wrong?” Unfortunately, this spirit has pervaded some churches leaving the congregants with little or no conviction. 

Christianity rests upon truth, a truth beyond ourselves about Jesus the Anointed One. A finite man cannot come to the ultimate truth by reasoning. Their opinion is no better than anyone else’s. However, Christians have two dynamics that afford them certainty: 1) the objective Word of God and 2) the internal witness of the Holy Spirit. The Holy Spirit is an additional witness to the Messiahship of the Anointed One beyond “water” and “blood.” John uses the word “know” thirty-nine times in 1 John. It is an emphasis on certainty. “Witness” as a verb or noun occurs nine times in this immediate section of 1 John.[14] 

John then steps beyond the apostolic testimony of Final Covenant writers to the testimony of the Holy Spirit. The Spirit cannot give testimony to anything but the “truth.” He is the primary revealer of truth, and He cannot lie. The Holy Spirit is the inspiration for the writing of the Scriptures.[15]  Therefore, He must tell the truth by His very nature. Thus, the mission of the Holy Spirit is to glorify the Anointed One, who is the truth. 

The Holy Spirit bears witness to our human spirit in several ways. To begin with, He bears witness that we belong to God and are God’s children.[16] Any ministry that glorifies the Holy Spirit above the Lord Jesus the Anointed One is off-target. The Holy Spirit always points to Jesus as the Savior of our souls. If we want to please the Holy Spirit, we must point to Jesus as the center of life. We glorify the Anointed One when we emphasize what He did for us, not what we do for Him. Emphasizing what we do for Him is self-centeredness. Emphasizing what He did for us is Christ-centeredness.

As a matter of fact, we may regard verse six as one of the main propositions of this Epistle – that the eternal Son of God is identical to the historical Jesus. The phrase “water and the blood” in verse eight has received widely differing interpretations. It would be tedious and unprofitable to enumerate all of them. However, even when we use John’s Gospel[17] to support this interpretation of John’s statement, it becomes “the most perplexing incident in the Gospel,” which will probably influence our understanding of this “most puzzling passage in John’s Epistle.” In verse eight, we don’t find a reference to the piercing of the Anointed One’s side and its results, as we see in verse six. Yet, both passages teach similar spiritual truths, for example, the ideas that underlie the two sacraments and guide them by referencing facts in the life and death of Jesus the Anointed One. But the facts are not the same in each case. It is difficult to believe that this passage contains any definite and immediate allusion to what John said in his Gospel. Why, in that case, the marked change of order, “water and blood” instead of “blood and water?” And if some scholars think they can explain by saying that the Epistle is “the mystical subjective order” and the Gospel “the historical and objective order” and that we can use whichever one in either place has not put an end to the difficulties.

If the Apostle John is referring to the outpourings from the Anointed One’s dead body, what can be the meaning of “not in water only, but water and blood”? It was the water, not the blood, that was especially astonishing. And “in” in this case seems a strange expression to use. We should have expected instead, “not shedding blood only, but blood and water.” Moreover, how can blood and water flowing from the Lord’s body be spoken of as His “coming through water and blood?” The most straightforward interpretation refers to the baptism of water to which He submitted and passed on to His disciples, raising it from a sign to a sacrament. John the Baptizer came baptizing in water only, [18] but Jesus came baptizing in water and blood, namely, in water which washed away sin through the effectiveness of His blood.

Jesus achieved His work through the baptism of water and shedding of blood; baptism in these elements means He comes to His followers. Moreover, this interpretation harmonizes with the critical purpose of the Epistle, that is, to invalidate the errors of Cerinthus. Cerinthus taught that the Divine Logos or the Anointed One descended upon Jesus at the baptism and departed again when Jesus was arrested. Cerinthus argued that a natural human was born of Mary, and a mere man suffered on the cross. John assures us that there was no such severance. The Divine Son Jesus, the Anointed One, came not only by water at His baptism but also by blood at His death. Besides these two abiding witnesses, a third is still more convincing. And that is the Holy Spirit that bears witness (to the Divinity of the Anointed One); because the Spirit is truth. There can be no higher testimony than that of the truth itself.[19]

---

[1] John 14:17; cf. 15:26

[2] Matthew 3:17; 17:5

[3] Ibid. 15:26-27

[4] Ibid. 16:13-15

[5] 1 Timothy 3:16

[6] John 14:6

[7] Ibid. 16:13

[8] Witness (v.6); Record (v.7); Testified (v.8); Gave (v. 10) KJV

[9] 1 Timothy 1:15; cf. Hebrews 10:5

[10] John 19:34

[11] Ibid. 19:34

[12] 1 John 1:7; cf. Hebrews 9:12

[13] From a letter, Ben Franklin wrote to French scientist Jean-Baptiste Le Roy in November 1789

[14] Cf. John 5:31-40

[15] 2 Peter 1:21

[16] Romans 8:16; cf. John 14:16; John 15:26; 16:14

[17] John 19:34

[18] Ibid. 1:31, 33

[19] Ibid. 14:17; 15:26; 16:13

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXV) 12/02/22

^5:5 But who could fight and win this battle except by believing that Jesus is indeed God’s Son?

As stated in his interpretation of the Apostle John’s subject matter, Daniel L. Akin (1957) endorses “Son of God” as an essential title for Jesus in the Bible. It informs us that He is more than a man. He is also God. He is the God/man. “Jesus” identifies Him as a man. “Son of God” identifies Him as God. He has both the nature of humanity and the supernature of God. He is the eternal Son who always existed and will forever exist as the Second Person of the Triune God.

The birthmark of God’s children is that they believe Jesus is God’s only begotten Son. This belief, this faith, is both particular and persevering. Jesus alone is the object of this faith’s confession. And this confession is continuous and ongoing. “Believe” is a present tense verb noting nonstop action. It is not a one-time belief but a lifetime commitment! And it is a personal and individual trust. No one can have faith in nor trust God for you. Everyone must believe the Gospel themselves. You must trust Jesus the Anointed One, God’s Son yourself.^[1]

With classical thinking, Bruce G. Schuchard (1958) points out this passage’s strong interest in the necessity of belief that Jesus is the Anointed One, God’s Son. So, who is the one that overcomes the world? Rhetorical questions like those introduced here utilize the interrogative “who” [2] to function as a statement. Yet, they come with the added advantage of evoking the listener to ponder the implications of what was said. The secessionists who refused to abide and were wooed by the world have instead gone out.[3] But, they will not prevail “because they lack the true faith.” With the last of three references to victory over the world, John asserts again and finally that only the one who abides in God is assured of triumph.^[4]

Great expositional teacher, David Guzik (1961) notes that the Apostle John begins with a principle that is simple yet powerful – if we are “born of God, we will overcome the world.” The idea that this world could defeat anything born of God was odd to John. But, since believing in Him is the key to being born of God, the needed element for victory is “faith,” not only an initial, “come-to-the-altar-and-get-saved” faith, but a “consistently abiding faith,” an ongoing reliance, and trust in Jesus the Anointed One. This tells us we are triumphant primarily because of “who we are” in the Anointed One, not because of “what we do.” We subdue the world’s influence because we are born of God, and we are born of God because we “believe that Jesus is God’s Son” – again, not in a mere intellectual sense, but we build our lives on the fact that Jesus is the Son of God for us.[5]

As a lover of God’s Word, Peter Pett (1966) comments that being born of God results in loving those who have also been birthed by Him and enables us to overcome worldliness. Those born of God do not follow the world’s ways, desires, and hopes; instead, they triumph over them. And what causes them to win? Their faith! Yes, their faith in the crucified and resurrected Jesus as God’s only Son. Indeed, this faith has already enabled them to conquer. The conquering power has promised them victory because He, whom they believe in, has completed the conquest. As the Apostle Paul said, “Through Him who loved us, we are more than conquerors.”[6]

We begin from a position of victory because we start in Him. Thus, the faithful Christian is a guaranteed victor. They defeat the Evil One,[7] conquer the antichrist, and defeat worldliness. This conquest is because their faith is anchored in Jesus the Anointed One, God’s Son, who lifts them above the world. It also gives them conquering power and reveals to them the inadequacy of the false teaching about the non-human, mythical Anointed One of the false prophets and the deceitfulness of the Evil One. they enjoy royal protection.[8]

In his unorthodox way, Duncan Heaster (1967) notes that the “faith” spoken of in verse four, the Apostle John now defines as faith that Jesus is the Son of God, the confession of which led to being cast out of the synagogue and active persecution from the Jewish world.[9] This faith provoked the world’s opposition and overcame those opponents. The Lord Jesus was the one who overcame the world;[10] perhaps the implication is that whoever believes that He is God’s Son and thereby identifies with Him will have His overcoming power applied to them. His Spirit becomes theirs, so His disabling sinfulness is also theirs in practice and not issued to them by grace.^[11]

Bright seminarian Karen H. Jobes (1968) feels that the Apostle John is pressing the identity of Jesus not simply as a great teacher, prophet, or even the Messiah. Instead, he consistently identifies Jesus with God the Father as His Son who shares the divine nature.[12] Without faith in the Anointed One, no one can face down the evil, the hopelessness, and the self-defeat that this world presses against us day by day. Many self-help gurus may write and speak about how to live a better life, and some of what they say may be helpful and worthwhile. But the world cannot give us victory over worldliness. Without trust in the Anointed One, who came into the world from God, even the most successful life is swallowed up in spiritual death.^[13]

A skilled sermonizer, David Legge (1969), comments that there are three interwoven threads throughout this letter of five chapters. These are the tests, the proofs, the evidence of spiritual eternal life. To put it another way, they are the tests of how we can be assured that we indeed are God’s children, or as John often puts it, “are born of God.” So, this is a small epistle chiefly related to the issue of fellowship, how we can know we’re in union with God – namely, how we know that we are born of God, the children of God, and how we can have the assurance of that fact.

Legge tells us the three tests are: 1) the doctrinal test, 2) the social test, and 3) the moral test. [First], the doctrinal test is “that we believe the Scriptures and history records regarding our Lord Jesus the Anointed One.” [Second], the social test “do you love your spiritual brothers and sisters in the Lord?” And [third], the moral test “do you obey God’s commandments?”[14] Can the world look at us outside the church and see the love we have toward the other inside the church, and witness the new commandment the Apostle John built upon Jesus’ mandate to love one another as He loved us?

EXPOSITION

^5:6 Jesus the Anointed One is the one who came. He came with water and with blood. He did not come by water only. No, Jesus came by both water and blood. And the Spirit tells us that these are the facts. The Spirit is the truth.

Now John switches subjects and starts his fourth test, the Divine Unity test. All of what he has said so far is contingent upon Jesus being who He said He was.  John does not want to leave any doubt in the reader’s mind. But for many readers, his language here is difficult to understand without some explanation.  Initially, we must understand that John is talking about how Jesus was proven to be the Redeemer and Savior of the Word.  By putting all three of these together, we get the whole picture.  John the Baptizer told those who would listen, “I would not have known who the Messiah was until the One who sent me to baptize with water told me.”^[15] And the Apostle Peter said that water is a symbol of baptism, which now saves you, not by removing dirt from your body, but as a response to God from a clean conscience. It is effective because of the resurrection of Jesus the Anointed One.^[16]

Jesus alludes to this same combination when speaking to Nicodemus: “Believe me when I say that everyone must be born from water and the Spirit. Anyone who is not born from water and the Spirit cannot enter God’s kingdom.”^[17]  Therefore we can conclude that John speaks about Jesus being verified as the Messiah through what happened at His baptism.  Then John continues, “…and blood.” 

When God explained to Moses how the sacrifices were efficient in covering the sins for which they were being slain, He told him, “This is because the life of the body is in the blood. Therefore, I have told you that you must pour the blood on the altar to purify yourselves. It is the blood that makes a person pure.”^[18] This was established for the many sacrifices back then and remained valid for the one final sacrifice on Calvary.

We find a compelling message from God to Israel through the prophet Zechariah concerning the coming King, “I have delivered you from death in a dry hole because of the covenant I made with you, sealed with blood.”^[19] Here, of course, John talks about God’s stamp of approval on His new covenant of salvation by the shedding of blood on the cross by His Son, the Messiah, and Savior sent to free the world from sin.

We do not know what Jesus told His disciples about His birth. But the prophet Isaiah made it clear to King Ahaz, who wanted a sign that he would survive any attack from the kings of Syria. So, God told him, ask Me anything to prove that I will protect you. But Ahaz was reluctant to ask. So, then God told Ahaz that the Lord would choose the sign – a child will be born to a virgin. And she will call Him Immanuel (meaning, “God is with us”).^[20] So from that earliest time, it was known that a woman would give birth to the Messiah.

However, the Apostle John may have been aware of all the suppositions and propositions of Messiah’s coming. Some scholars think that John no doubt heard they thought Jesus would be another Moses, whom Pharaoh’s daughter rescued out of the Nile River. Others believe that because the High Priest poured out water and wine (representing cleansing and blood) on sacrifices, that would show Him to be like a lamb sacrificed for the sins of Israel. Even some astute Bible scholars feel that verses six through eight are the most difficult to explain in the whole Bible. Then some accept that “water” refers to the Anointed One’s baptism when God spoke and called Him His beloved Son, and “blood” to His death on the cross where He committed His spirit to God.

There is no universally agreed interpretation, so each person must be comfortable with the one that fits best into their theological mindset. However, let’s take that John was speaking in spiritual terms. Then, we can see where “water” is identified with baptism and “blood” with His blood^[21] that washes away all sin, in reference to the born-again believer’s victory over the world to enjoy eternal life. Then, hopefully, when we see the Apostle John in heaven, we can ask him for his explanation.^[22]

---

[1] Akin, Dr. Daniel L., Exalting Jesus in 1,2,3 John (Christ-Centered Exposition Commentary), op. cit., loc. cit., Kindle Edition

[2] 1 John 2:2

[3] Ibid. 2:19

[4] Schuchard, Bruce G., Concordia Commentary, 1-3 John, op. cit., pp. 528-529

[5] Guzik, David: Enduring Word, 1,2 & 3 John & Jude, op. cit., pp. 89-90

[6] Romans 8:37

[7] 1 John 2:14

[8] Pett, Peter: Commentary on the Bible, op. cit., loc. cit.

[9] John 9:22

[10] Ibid. 16:33

[11] Heaster, Duncan. New European Christadelphian Commentary: op. cit., The Letters of John, pp. 69-70

[12] 1 John 1:3, 7; 2:22-24; 3:8, 23; 4:9-10, 14, 15; 5:5, 9-13, 20

[13] Jobes, Karen H., 1, 2, and 3 John (Zondervan Exegetical Commentary on The New Testament Series Book 18), op. cit., p. 217

[14] Legge, David: Preach the Word, op. cit., Sermon 16

[15] John 1:33

[16] 1 Peter 3:21

[17] John 3:5

[18] Leviticus 17:11

[19] Zechariah 9:11

[20] Isaiah 7:14

[21] Cf. Romans 3:25; Ephesians 1:7Hebrews 9:7, 14; 10:29; 12:24; 13:20; 1 Peter 1:2; Revelation 1:5; 5:9; 7:14

[22] See Leviticus 17:11

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XXXIV) 12/01/22

^5:5 But who could fight and win this battle except by believing that Jesus is indeed God’s Son?

Ministry & Missions Overseer Muncia Walls (1937) defines faith as the overcoming factor against this world that seeks to pull us into its snares and entanglements. The Apostle John is emphasizing his argument against the erroneous dogma of the Gnostics, for they denied the Deity of Jesus the Anointed One. But our faith in Jesus as Lord and Savior enables us to be overcomers of this world’s attractions. Overcomes is a familiar statement with John. He employed it in 1 John 2:13,14 when he spoke of overcoming the devil. We also find it used in each of the letters he wrote to the seven churches of Asia. John is writing to people who have experienced the new birth. They are conquerors (overcomers) – of this world and its snares. A child of God is an achiever, victorious in their lifestyle, and not a quitter – but a winner.^[1]

Expositor and systematic theologist Michael Eaton (1942-2017) asks, who can love the way the Apostle John requires in verses one to three? Verse four answers: we all can! John says God’s commands are not burdensome, “For everyone born of God overcomes the world. And this is the victory that overcame the world; it is our faith.” Eaton then defines the content of that faith in verse four. It is because of the Christian’s spiritual birth and persistent belief. The movement of thought from verses 1-3 to verse 4 shows that the “world” is characterized by a lack of faith (verse 1) and deficient love (verses 2-3). The present tense, “overcomes,” points to the endless possibility of overcoming the world; the simple past (or ‘aorist’) tense of “overcame” points to the recent victory the followers of John experienced. The departure of John’s enemies resulted from persistent faith on the part of John’s disciples. In verse five, John changes back to the present tense. The confidence that has recently won a victory may do so constantly. Finally, John points to what it means to love. It is to persist in faith no matter what is happening to us. When we conquer the world; we conquer lovelessness. ^[2]

Great Commission practitioner David Jackman (1945) sees verse five as moving the reader into the present tense and possible daily experience of the Anointed One’s victory in our discipleship, available to us all as Christian believers. Everything depends upon our union with the Anointed One. It comes by faith, through which the divine resources are made available to all who trust Him so that they may be victorious in their battle with worldliness, sinful tendencies, and devilish traps. We cannot share God’s victory if we do not believe in His Son, for Jesus is the only source of the divine power that is strong enough to overcome our enemies. Of course, that must be put into practice, or there will be no power. But wherever that faith is central and active, there is victory.

Finally, no one says that the conflict is over but that the outcome is settled. Now, nothing in this world or beyond can overcome the believer rooted in the Anointed One.[3] But, this was what Jesus promised: “In this world, you will have trouble,” He told His disciples on the last night He was with them. “But take heart! I have overcome the world.”[4] And all those who are united to Him in this faith have also overcome.^[5]

After studying the context surrounding this verse, John W. (Jack) Carter (1947) reminds us that God created us in “His image.” It simply means that humans are unique among all the creatures of this world in that God has given them an eternal spirit, one that has the capacity to know that God exists and to have a personal relationship with Him. Consequently, every civilization has sought this higher power, knowing it exists. However, our search for God has often been so influenced by our sinful nature that we fail to find Him in a way He will accept.  God’s plan is that we come to Him in faith, finding forgiveness for our sins. However, that forgiveness is found only in the work of Jesus the Anointed One on the cross of Calvary. He is the One who is the Messiah, God’s Son. If we reject Jesus the Anointed One, His divine nature, and salvation, we have rejected God.  Consequently, though all world religions will eventually result in the final judgment (“since every knee will bow, and every tongue confess that Jesus Christ is LORD”),[6] the only way to come to that judgment with forgiveness is through faith in Jesus as Savior. There is simply no other way to overcome the eternal consequences of the sin of this world.^[7]

As a person who loves sharing God’s Word, Robert W. Yarbrough (1948) sees verse five as taking the victory attributed to faith in verse four and extending it to the person who exercises it. To accomplish this, John uses a rhetorical question, for which he supplies the answer in verse five: “But who is the one who conquers the world? It is none other than the person who believes that Jesus is God’s Son.” The conqueror is the person who makes this profession of faith. Such confession should be regarded as including His status as the Anointed One and His incarnation.[8] The phrase’s meaning is informed by all that the epistle has said of “the Son” thus far.[9] The term “Son of God” has already occurred twice in this epistle[10] and is conceivably related to its use in John’s Gospel. “Son of God” is what John the Baptizer, Nathanael, and Martha, the sister of Lazarus, all called Jesus.[11] Martha combines all of the elements stressed so far by John: “I believe that you are the Anointed One, God’s Son, who was to come into the world” (NIV).^[12]

Skilled in Dead Sea Scroll interpretation, Colin G. Kruse (1950) concludes that when the Apostle John says, “this is the victory that overcomes the world’s actions and attractions, even our faith,” he defines what it is that enables those born of God to defeat worldliness – their faith. It is the only place in the Johannine writings where we find the noun “faith” (pistis). Elsewhere, the author uses the verb (pisteuo)[13] that portrays dynamic faith. The nature of the belief that overcomes is explicit in the following rhetorical question and answer: “Who is it that overcomes the world? Only he who believes that Jesus is the Son of God. Faith in Jesus as the Son of God enables believers to overcome the world.” In this context, the influence of the “world” comes primarily through the secessionists and their false teaching.[14] To overcome the world, the readers must persist in their faith in Jesus despite the propaganda of the secessionists. In 1 John, “the Son of God” is equivalent to “the Anointed One.”[15] Therefore, only those who believed that Jesus was the Son of God could be said to have overcome the world. As far as John was concerned, the secessionists who denied these things were still part of the world[16] and subject to the power of the evil one.[17] ^[18]

Believing that Christians can fall away from the faith, Ben Witherington III (1951) notes the Apostle John’s rhetorical question that begins verse five: “Who is it that overcomes the world?” It neatly balances the rhetorical question John asked earlier: “Who is the liar?”[19] John then explains this in more detail: “the faith” pistis [the only occurrence of this noun in the Johannine Epistles] is defined as believing that Jesus is God’s Son. But one may ask, why is this said to conquer the world? The answer goes back to where Jesus says that He has already overcome the world.[20] With this being so, faith in Him as Messiah, Son of God, world’s Savior, is the means of overcoming as He did. The Anointed One’s victory was gained on a small hill and in a shallow tomb. Still, it was worldwide in its effects. The context does not suggest that “overcoming” here has the connotation of martyrdom as it does in Revelation.[21] [22]

With her crafted spiritual insight, Judith Lieu (1951) says that from the neuter language of verse four, the Apostle John says it’s the individual in verse five who believes and participates in the victory over all that opposes God. Again, the opposition is summarized as “the world.” Here John repeats his core confession of a belief that Jesus is the Son of God.[23] Then, after expanding it in verse six, John will not mention “Jesus” again until the end of the letter.[24] Consequently, “the Son of God” becomes the focus of each letter’s remaining sections.[25]

As has become evident, John acknowledges that Jesus is God’s Son and gives shape to and adequately defines the belief that Jesus is the Anointed One.[26] On one level, we might read this declaration as completing the circle that began in verse one of the chapter: everyone who believes that Jesus is the Anointed One = has been born God; everything born of God = conquers the world; the one who conquers the world =  the one who believes that Jesus is God’s Son. This imagery of birth/birthing offers a possibility of exploring a new tone within which both “Anointed One” and “Son of God” are to be understood. Still, John has not yet finished such exploring, and verse five, therefore, not only looks back but drives forward.^[27]

Contextual interpretation specialist Gary M. Burge (1952) finds that the Apostle John’s interest in spiritual victory in the previous section led him to develop a specific reconciliation. In chapter four, verse seven and onward, John urged that Christian maturity (anchored in a correct understanding of God’s love and commitment) should result in a loving, reconciled community. Such an experience of God’s love results in rebirth and victory, victory even over worldliness. But should we pursue such a resolution at all costs? Should passionately held beliefs be set aside if there are differences of opinion? As he did in 1 John 4:9-10, John refuses in 5:5b-12 to let these affirmations about God and community healing drift away without a Christological anchor. Only through the Anointed One’s incarnation and sacrifice can we gain a clear, undistorted view of God’s commitment to us. Therefore, regeneration and ethical inspiration must be theologically informed, and christologically centered.^[28]

Emphasizing the Apostle John’s call to Christian fellowship, Bruce B. Barton (1954) has the Apostle John ask the rhetorical question, “Who can win this battle against the world?” He follows it with John’s answer, “Only those who believe that Jesus is the Son of God.” Thus, verse five confirms verse four with a triumphant affirmation. Those who believe that Jesus is the Son of God are the only ones who will win this battle against the world so permeated with false, anti-Christian teachings by holding fast to their faith in Jesus as God’s Son. In fact, they will win the battle, no matter what form it may take. Believers have faced false teachings, persecution, assault on the church through the ages and will continue to encounter them. But no matter how strong these powers may seem, those who trust in Jesus the Anointed One have already decided and won the battle. That confidence cannot be overcome by any worldly power because, as John already stated, “He who is in you is greater than He who is in the world.”[29] ^[30]

---

[1] Walls, Muncia: Epistles of John and Jude, op. cit., p. 84

[2] Eaton, Michael: Focus on the Bible, 1,2,3 John, op. cit., pp. 176-177

[3] See Romans 8:37-39

[4] John 16:33

[5] Jackman, David: The Message of John’s Letters, op. cit., p. 143

[6] Philippians 2:10

[7] Carter, Dr. John W. (Jack). 1,2,3, John & Jude: (The Disciple’s Bible Commentary Book 48), op. cit., pp. 120-121

[8] See 1 John 4:2

[9] 1 John 1:3, 7; 2:22–24; 3:23; 4:9-10, 14; cf. Holtzmann 1908: p. 354; Loader 1992: p. 62

[10] Ibid. 3:7-8; 4:15

[11] John 1:34, 49; 11:27

[12] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 277-278

[13] Cf. 1 John 3:3; 4:1, 16; 5:1, 5, 10, 13

[14] Cf. 5:9-10

[15] Cf. 1 John 2:22, 23; 5:1, 5

[16] Ibid. 2:18-19; 4:1-3; cf. 2 John 1:7

[17] Ibid. 5:1

[18] Kruse, Colin G., The Letters of John (The Pillar New Testament Commentary), op. cit., loc. cit., Kindle Edition

[19] 1 John 2:22

[20] John 16:33

[21] Revelation 11:7; 13:7; 17:14

[22] Witherington, Ben III. Letters and Homilies for Hellenized Christians: A Socio-Rhetorical Commentary on Titus, 1-2 Timothy and 1-3 John, op. cit., loc. cit., Kindle Edition

[23] Cf. 1 John 4:15

[24] 1 John 5:20

[25] Ibid. 5:10^x2; 12; 13^x2; 20^x2

[26] Ibid. 2:23; 5:1; cf. 3:23

[27] Lieu, Judith: The New Testament Library, I, II, & III, op. cit., pp. 207-208

[28] Burge, Gary M., The Letters of John (The NIV Application Commentary), op. cit., pp. 200-201

[29] 1 John 4:4

[30] Burton, Bruce B., 1, 2, & 3 John (Life Application Bible Commentary), op. cit., pp. 108-109