Lit., three are the witnessing ones.

The Father, the Word, and the Holy Ghost, and these three are one.

These words are rejected by the general verdict of critical authorities. For the details of the memorable controversy on the passage, the student may consult Frederick Henry Scrivener, "Introduction to the Criticism of the New Testament;" Samuel P. Tregelles, "An Account of the Printed Text of the Greek New Testament;" John Selby Watson, "The Life of Richard Porson, M.A.;" Professor Ezra Abbot, "Orme's Memoir of the Controversy on 1 John 5:7;" Charles Foster, "A New Plea for the Authenticity of the Text of the Three Heavenly Witnesses," or "Porson's Letters to Travis Eclectically Examined," Cambridge, 1867. On the last-named work, Scrivener remarks, "I would fain call it a success if I could with truth. To rebut much of Porson's insolent sophistry was easy, to maintain the genuineness of this passage is simply impossible." Tregelles gives a list of more than fifty volumes, pamphlets, or critical notices on this question. Porson, in the conclusion of his letters to Travis, says: "In short, if this verse be really genuine, notwithstanding its absence from all the visible Greek manuscripts except two (that of Dublin and the forged one found at Berlin), one of which awkwardly translates the verse from the Latin, and the other transcribes it from a printed book; notwithstanding its absence from all the versions except the Vulgate, even from many of the best and oldest manuscripts of the Vulgate; notwithstanding the deep and dead silence of all the Greek writers down to the thirteenth, and of most of the Latins down to the middle of the eighth century; if, in spite of all these objections, it be still genuine, no part of Scripture whatsoever can be proved either spurious or genuine; and Satan has been permitted for many centuries miraculously to banish the 'finest passage in the New Testament,' as Martin calls it, from the eyes and memories of almost all the Christian authors, translators, and transcribers."

Lit., are for the one. They converge upon the one truth, Jesus Christ, the Son of God, come in the flesh.

The indicative mood, assuming such reception as a fact. If we receive, as we do. On the verb receive, see on John 3:32.

The witness of God is greater

Supply mentally, and therefore we should receive that.

For (ὅτι)

Not explaining why it is greater, but why the principle of the superior greatness of divine testimony should apply and be appealed to in this case. Supply mentally, and this applies in the case before us, for, etc.

This is the witness of God which (ἣν)

The best texts read ὅτι that or because. Render that. This is the witness of God, even the fact that, etc.

Faith in the person of Christ, not merely in the fact that Jesus is the Son of God.

God

Also personal. To believe God, is to believe the message which comes from Him. See on John 1:12.

Hath made - hath believed (πρποίηκεν - πεπίστευκεν)

The perfect tense marks the two results expressed by the verbs as connected with a past act. The act perpetuates itself in the present condition of the unbeliever.

Believed on the witness (πεπίστευκεν εἰς τὴν μαρτυρίαν)

The phrase occurs only here. See on John 1:12. In one other case to believe on is used with an object not directly personal, πιστεύετε εἰς τὸ φῶς; but the reference is clearly to the personal Christ as the Light of the World (John 8:12).

The aorist tense, gave. So Rev. The reference is to the historic fact of the gift. So 1 John 3:23 : "We should love one another as He gave (ἔδωκεν) us commandment." 1 John 3:24 : "We know that He abideth in us by the Spirit which He gave (ἔδωκεν) us." On the other hand, 1 John 3:1 : "Behold what manner of love the Father hath bestowed (δέδωκεν) upon us." The gift of love abides in the fact that we are now children of God (1 John 3:2).

Eternal life (ζωὴν αἰώνιον)

Compare the phrase τὴν ζωὴν τὴν αἰώνιον the life, the eternal life (1 John 1:2), and ἡ αἰώνιος ζωὴ the eternal life (John 17:3). For the distinction between the phrases see on 1 John 1:2. The phrase here, without either article, merely defines the character of the life.

More strictly, as Rev., the life; i.e., the life which God gave (1 John 5:11). See on John 16:22. Compare Christ who is our life (Colossians 3:4).

The Son of God

Hath the Son, hath not the Son of God, pointing back to God as the giver of life in His Son. Bengel observes: "The verse has two clauses: in the former, of God is not added, because believers know the Son; in the other it is added, that unbelievers may know at length how serious it is not to have Him."

Hath not life

Note the inversion "He that hath the Son hath the life. He that hath not the Son of God, the life hath he not."

Lit., I wrote. John speaks as looking back over his Epistle and recalling the aim with which he wrote. See on 1 John 2:13.

May know (εἰδῆτε)

Not perceive (γινώσκειν), but know with settled and absolute knowledge. See on John 2:24.

Ye have eternal life (ζωὴν ἔχετε αἰώνιον)

The Greek order is peculiar, "ye may know that life ye have eternal." The adjective eternal is added as an after-thought. So Westcott: "that ye have life - yes, eternal life."

Unto you that believe

In the A.V., these words follow have I written. The Rev. follows the Greek order. The words, like eternal, above, are added as an after-thought, defining the character of the persons addressed.

On the name (εἰς τὸ ὄνομα)

See on John 2:23; see on John 1:12.

Rev., boldness. See on 1 John 2:28; see on John 7:13. On have boldness, see on John 16:22.

We ask (αἰτώμεθα)

With a possible reference in the middle voice to asking for ourselves.

According to His will (κατὰ τὸ θέλημα αὐτοῦ)

For the phrase compare 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.

He heareth us (ἀκούει ἡμῶν)

Compare John 9:31; John 11:41, John 11:42. Hear is used in this sense by John only.

The whole phrase is governed by the verb hear. If we know that He heareth our every petition.

A supposed case.

His brother

Christian brother.

Sin a sin (ἁμαρτάνοντα ἁμαρτίαν)

Lit., as Rev., sinning a sin. There is no exact parallel to the phrase in the New Testament. Compare the promise which He promised, 1 John 2:25.

Not unto death (μὴ πρὸς θάνατον)

Describing the nature of the sin. The preposition unto, signifies tendency toward, not necessarily involving death. See on 1 John 5:17.

He shall ask (αἰτήσει)

In prayer. The future tense expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied.

He shall give

He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in James 5:20. The former explanation is the more natural. So Rev.

Him (αὐτῷ)

The brother for whom intercession is made.

continued...

This is the character of every offense against that which is right. Every breach of duty is a manifestation of sin. Compare 1 John 3:4, where sin is defined as ἀνομία lawlessness, and lawlessness as sin. See Romans 6:13.

John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15).

He that is begotten of God (ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ)

Lit., was begotten. This exact phrase does not occur elsewhere. Some refer it to the man who is born of God, making it parallel with ὁ γεγεννημένος ἐκ τοῦ Θεοῦ, he that is begotten of God. Others to Christ, the only-begotten of God. The later is preferable.

That wicked one (ὁ πονηρὸς)

See on 1 John 2:13. Rev., the evil one.

Toucheth (ἅπτεται)

See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him.

For the phrase εἷναι ἐκ to be from, see on John 1:46. For ἐσμέν we are, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life.

World (κόσμος)

See on John 1:9.

Lieth (κεῖται)

The word is stronger than ἐστι is, indicating the passive, unprogressive state in the sphere of Satan's influence. "While we are from God, implying a birth and a proceeding forth, and a change of state, the κόσμος the world, all the rest of mankind, remains in the hand of the evil one" (Alford).

In wickedness (ἐν τῷ πονηρῷ)

Rev., better, in the evil one. The expression to lie in has a parallel in Sophocles' "Antigone:"

ἐν ὑμῖν γὰρ ὡς Θεῷ

κείμεθα τλάμονες

"Wretched we lie in you as in a god" (247).

Only here in John's writings. The faculty of understanding. See on Luke 1:51. Westcott remarks that nouns which express intellectual powers are rare in the writings of John.

We may know (γινώσκομεν)

Apprehend progressively. Compare John 17:3.

Him that is true (τὸν ἀληθινόν)

Compare Revelation 3:7, Revelation 3:14; Revelation 6:10. On true, see on John 1:9. "God very strangely condescends indeed in making things plain to me, actually assuming for the time the form of a man, that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought - God opening to man the possibility of correspondence through Jesus Christ. And this correspondence and this environment are those I seek. He Himself assures me, 'This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent.' Do I not now discern the deeper meaning in Jesus Christ whom Thou hast sent? Do I not better understand with what vision and rapture the profoundest of the disciples exclaims, 'The Son of God is come, and hath given us an understanding, that we might know Him that is true?'" (Drummond, "Natural Law in the Spiritual World").

This

God the Father. Many, however, refer it to the Son.

Eternal life

See on 1 John 1:2.

The exact phrase is not found elsewhere in the New Testament. See 2 Peter 3:17. Rev., rightly, guard. See on 1 Peter 1:4.

Idols (εἰδώλων)

Strictly, images. The command, however, has apparently the wider Pauline sense, to guard against everything which occupies the place due to God.

The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age.

Unto the elect lady (ἐκλεκτῇ κυρίᾳ)

An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa. (2.) To a person named Kyria. (3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily.

Children (τέκνοις)

May be taken either in a literal or in a spiritual sense. For the later, see 1 Timothy 1, 1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ. If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal.

Whom (οὓς)

Comprehensive, embracing the mother and the children of both sexes.

I love (ἀγαπῶ)

See on John 5:20.

In the truth (ἐν ἀληθείᾳ)

Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See John 17:17. In truth is equivalent to truly, really. Compare Colossians 1:6; John 17:19.

That have known (οἱ ἐγνωκότες)

Either have come to know, or as Rev., know. The perfect tense of γινώσκω, to learn to know, is rendered as a present: I have learned to know, therefore I know. See on 1 John 2:3.

Rev., abideth. Enlarging on the idea of the truth: that which abideth. See on 1 John 4:9, on the phrase to abide in, see on 1 John 2:6.

Shall be with us (μεθ' ἡμῶν ἔσται)

With us has the emphatic position in the sentence: and with us it shall be. Note the change from abideth in to shall be with, and see on John 14:16, John 14:17.

The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2 Peter nd Jude, πληθυνθείη be multiplied, is used. Grace (χάρις) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι to favor, be kind, forgive, and χάρισμα gift, are not found at all. See on Luke 1:30. Mercy (ἔλεος), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser "wretched," cor "the heart") carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: "In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy), that He gave His only-begotten Son (herein the grace), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal.... From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy" ("Synonyms of the New Testament").

With you

The best texts read with us.

From God - from Jesus Christ (παρὰ Θεοῦ - παρὰ Ἱησοῦ Χριστοῦ)

Note the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations ἀπό from, is invariably used with God, and never repeated with Jesus Christ. On the use of παρά from, see on John 6:46; see on 1 John 1:5.

God the Father

The more common expression is "God our Father."

The Son of the Father

The phrase occurs nowhere else. Compare John 1:18; 1 John 2:22, 1 John 2:23; 1 John 1:3.

In truth and in love

The combination is not found elsewhere. The words indicate the contents of the whole Epistle.

Expressions of thankful joy are common in the Pauline salutations. See Romans, 1 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, Philemon.

Greatly (λίαν)

The word is found in John's writings only here and 3 John 1:3.

I found (εὕρηκα)

See on John 1:41. Rev., I have found.

Of thy children (ἐκ τῶν τέκνων)

The rendering is obscure. Rev., rightly, supplies certain. Compare John 16:17.

In truth (ἐν ἀληθείᾳ)

Compare 3 John 1:3. See on 1 John 1:8.

See on Matthew 26:29.

We had (εἴχαμεν)

The apostle identifies himself with his readers.