1 John Chapter 5
Born of God and Believing in the Son of God
A. Being born of God
1. (1 John 5:1) Being born of God is the source of love.
"Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him."
This verse stands as a theological cornerstone. It declares clearly that spiritual birth—the new birth—is rooted in believing that Jesus is the Christ. This is not a generic or symbolic belief. The Greek construction emphasizes a present, active belief in the full identity and mission of Jesus: He is the Messiah, not merely one among many. To believe Jesus is the Christ means to trust Him personally as the anointed One of God—the Savior sent to redeem mankind.
We must stress: Salvation is not earned through love; rather, love is the result of salvation. The new birth is triggered by faith in the person and redemptive work of Jesus. As it says in John 1:12–13, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
True saving faith is not mere intellectual acknowledgment. James 2:19 states, “You believe that there is one God. You do well. Even the demons believe—and tremble!” Therefore, the belief that saves is a belief that trusts, submits, and rests entirely in Jesus as Messiah and Lord.
Furthermore, John draws out a relational truth: “everyone who loves Him who begot also loves him who is begotten of Him.” This statement means that if you truly love the Father, you will also love the children born of Him. This is not an optional addition to the Christian life—it is the natural result of being born again. Just as family love naturally arises from shared parentage, so too spiritual love arises from shared spiritual birth.
This love does not discriminate based on denominational lines, cultural preferences, social class, or even secondary doctrinal differences. As Paul writes in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
It is spiritual immaturity and carnality that cause believers to divide over externals rather than unite around the reality of their common life in Christ. God is not pleased when His children bicker, divide, or even despise one another. If earthly parents grieve at seeing their children fight, how much more must our Heavenly Father be grieved when His born-again children refuse to walk in love?
2. (1 John 5:2–3) The demonstration of God's love.
"By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome."
John flips the order we might expect. One might think that loving God is demonstrated by loving His children. But here he says that loving the children of God is verified by loving God and obeying His commands. That is because true love for others must flow from an obedient heart that abides in the will of God.
This proves that Christian love is not sentimental or undefined. It has structure. It is regulated by obedience. To love God means to walk in His ways—to do what pleases Him. As Jesus Himself said in John 14:15, “If you love Me, keep My commandments.”
We must also note that this love is not self-originated. It is not generated from fleshly effort or emotional sentimentality. The believer who walks in love is simply reflecting the character of God implanted in him through the new birth. As Paul says in Romans 5:5, “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.”
Obedience is not optional. The person who claims to love God but disregards His commands is deceived. As 1 John 2:4 declares, “He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.”
“And His commandments are not burdensome.” This is a beautiful truth. Many associate God’s commands with restriction and oppression, but in reality, they are liberating. When a person is born again, the commandments of God are not grievous—they are a delight. This is because the heart has been changed. As Jeremiah 31:33 prophesied regarding the New Covenant: “I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.”
Moreover, God’s commandments are wise, righteous, and good. They are not like the traditions of men, which weigh down the soul. As Jesus declared in Matthew 11:28–30, “Come to Me, all you who labor and are heavy laden, and I will give you rest... For My yoke is easy and My burden is light.”
When legalism imposes rule after rule, it crushes the spirit. But when Christ commands us to walk in love, holiness, and truth, He empowers us to do it through the indwelling Spirit. His commandments are light to those who love Him.
As Jacob served seven years for Rachel, and it “seemed only a few days to him because of the love he had for her” (Genesis 29:20), so the child of God finds joy in obedience when it is rooted in love for Christ.
1 John 5:4–5 (NKJV):
“For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?”
John emphasizes the divine origin of the believer. The new birth—being born of God—is the fundamental source of victory over the world. This world is not friendly to God nor to His people. Yet, for the believer, it is not a battleground that ends in defeat. Instead, we have been given victory through faith.
This “faith” is not simply a one-time profession or mental assent; it is a persevering, abiding, and active trust in Jesus Christ. It is not merely believing that Jesus is the Son of God in some abstract or doctrinal sense, but clinging to that truth with one's life, understanding that He is the eternal Son who became flesh for our redemption.
Charles Spurgeon remarked on this by noting that the Greek word used here for “faith” implies trust, commitment, and a deep entrusting of oneself to Christ. This kind of belief carries the power to overcome—not because of the believer’s strength, but because of the Object of that faith.
The world is overcome not by effort, energy, or enthusiasm, but by the unwavering conviction that Jesus Christ is the Son of God, the Lord of glory. As Jesus said in John 16:33 (NKJV), “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.”
And because He has overcome, those in Him are also overcomers. As Revelation 12:11 (NKJV) declares: “And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.”
1 John 5:6–8 (NKJV):
“This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one.”
The apostle now identifies the foundation of our relationship with God: Jesus Christ, the Son of God. In the face of early Gnostic heresies, John affirms the full humanity and full deity of Christ. Jesus did not just "appear" to be a man (as the Docetists claimed), nor did “the Christ” temporarily descend on Jesus at His baptism and depart before the cross (as some Cerinthians claimed). He came “by water and blood” — a deliberate statement confirming both His baptism and crucifixion.
Chuck Missler explained that “water and blood” refer to two specific historical events: Christ’s baptism at the Jordan, and His death on the cross. At His baptism, He identified Himself with sinful humanity, even though He was sinless (Matthew 3:15). At His crucifixion, He bore our sin in His own body on the tree (1 Peter 2:24).
The Spirit—the Holy Spirit—testifies to these events and to the identity of Jesus. In John 15:26 (NKJV), Jesus promised, “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.”
The “three that bear witness” form a tri-fold testimony—Spirit, water, and blood—all testifying in unison to the authenticity of Jesus’ incarnation, ministry, and redemptive work. This agreement of witnesses mirrors the Mosaic Law requirement that “by the mouth of two or three witnesses the matter shall be established” (Deuteronomy 19:15, NKJV).
As for 1 John 5:7, while the statement “the Father, the Word, and the Holy Spirit; and these three are one” appears in the New King James Version, it is important to recognize (as Missler acknowledges) that this verse is not found in the majority of Greek manuscripts and likely entered the text through the Latin Vulgate tradition. Nevertheless, while the textual support is weak, the theology is accurate: the Trinity is well attested throughout the whole counsel of Scripture (e.g., Matthew 3:16–17; 28:19; 2 Corinthians 13:14).
John’s emphasis is not on speculation, but on the concrete and historical manifestation of Jesus Christ. This witness—Spirit, water, and blood—is not abstract or mystical. It is grounded in real events, real truth, and a real Savior.
3. 1 John 5:9–10 — The Superior Witness of God over Man
“If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son.” (1 John 5:9–10, NKJV)
John appeals to a basic principle of human interaction: we accept human testimony regularly, even with the fallibility of men. Yet when it comes to the divine witness of God — infinitely more reliable, holy, and unchanging — people often hesitate or resist. This inconsistency is exposed by the Apostle: if we receive the testimony of men as credible, then how much more should we receive God's testimony, which centers on His Son, Jesus Christ?
This divine testimony is multi-faceted — it is grounded in the Father’s voice from heaven (Matthew 3:17), the works of Christ (John 10:25), the witness of Scripture (Luke 24:27), the inner witness of the Spirit (Romans 8:16), and the resurrection of Jesus from the dead (Romans 1:4). The Father has declared who the Son is — and to disbelieve this is not just to err but to blasphemously accuse God of lying.
The believer carries this testimony within himself. It is not only theological truth; it is a spiritual reality affirmed by the indwelling Holy Spirit. As Romans 8:16 declares, “The Spirit Himself bears witness with our spirit that we are children of God.” This internal confirmation cannot be fabricated by emotion or manipulation; it is the objective witness of God’s Spirit aligning with the transformed heart of a born-again believer.
To reject this testimony — to deny the Son of God — is to call God a liar. Unbelief is not just a passive absence of trust; it is a moral affront to the integrity of God. Charles Spurgeon warned that saying “I cannot believe” is disingenuous; the true issue is “I will not believe.” The rebellion of unbelief is not excusable ignorance, but deliberate resistance to divine truth.
4. 1 John 5:11–13 — The Assurance of Eternal Life through the Son
“And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.” (1 John 5:11–13, NKJV)
John now states with clarity the content of God's testimony: God has given eternal life, and that life is found exclusively in His Son. It is not found in religious rituals, moral works, or mystical experiences — it is found in the person of Jesus Christ. Salvation is not merely a concept or an abstract gift; it is a Person — Jesus — in whom eternal life resides. This is consistent with Jesus’ own words in John 14:6, “I am the way, the truth, and the life.”
The Gospel is not a call to self-improvement or religious observance, but a call to receive life — eternal life — by receiving Jesus Christ. To have the Son is to have life; to be without the Son is to be without life. There is no middle ground. No amount of theological sophistication, moral behavior, or religious activity can substitute for possession of the Son.
John emphasizes assurance in this passage: “that you may know that you have eternal life.” He writes to believers, not to shake their faith, but to confirm and solidify it. Salvation in Christ is not a hopeful wish — it is a confident certainty for those who truly believe in His name. Faith is not meant to be anxious or unsure; it is meant to be anchored in the settled testimony of God.
Missler highlights this as a strategic passage: it provides the basis of assurance — objective and subjective — to the believer. It is rooted in the immutable witness of God and the personal experience of the indwelling Christ. This confidence is not arrogance, but trust in the sufficiency of Christ’s finished work.
The verb tense in verse 13 — “that you may continue to believe” — reinforces perseverance. John writes not only to give certainty, but to strengthen endurance. True faith continues. Real believers do not “lose” their salvation because genuine salvation is preserved by God (John 10:28-29). But assurance equips the believer to walk confidently, unshaken by false doctrines, emotional instability, or spiritual attacks.
(1 John 5:14–15) Confidence in Prayer
“Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.” (1 John 5:14–15, NKJV)
This passage flows directly from the assurance of eternal life. Once our relationship is secured, we are invited into powerful fellowship through prayer. Confidence in prayer stems from relationship—knowing we are in Christ. But this is not a blank check for selfish requests. John sets a vital condition: “according to His will.” This aligns perfectly with John 15:7, where Jesus says, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.”
Prayer becomes effective when it is aligned with God’s revealed will in Scripture. Missler emphasizes that prayer is not about aligning God with our will, but about aligning ourselves with His purposes.
(1 John 5:16–17) Prayer for the Sinning Brother
“If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death.” (1 John 5:16–17, NKJV)
Here we have one of the most difficult passages in the epistle. John distinguishes between sin that leads to death and sin that does not. The context of “brother” shows he is talking about believers. So, this death is not eternal damnation but likely physical death as divine chastening.
Examples include Acts 5 (Ananias and Sapphira) and 1 Corinthians 11:30, “For this reason many are weak and sick among you, and many sleep.” When a believer continues in sin, and God deems their witness too compromised, He may take them home early.
Missler notes that while we are to pray for those in sin, there are times when God’s judgment is already sealed. John does not forbid prayer in those cases but simply does not recommend it.
“All unrighteousness is sin.” There is no minimizing sin here, but rather a call to be discerning and prayerful, always erring on the side of mercy and intercession when possible.
D. Protecting Our Relationship with God (1 John 5:18–21)
1 John 5:18–19 (NKJV):
“We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies under the sway of the wicked one.”
This is the summation of John’s teaching on the identity of the believer and the contrast between the children of God and the children of the devil. The statement “we know” introduces a settled doctrinal assurance—the Greek verb oidamen (οἴδαμεν) emphasizes certainty, not guesswork. This is knowledge rooted in divine revelation.
a. “Whoever is born of God does not sin”:
This refers not to sinless perfection, but to the believer’s new nature and changed disposition. The present tense in Greek indicates a continuous action. John is not suggesting a believer never stumbles, but rather that the child of God no longer lives in continual, unrepentant sin. As stated earlier in 1 John 3:6 (NKJV):
"Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him."
This ties into sanctification, the lifelong process of being conformed into the image of Christ. The believer’s new birth breaks the dominion of sin, though not its presence (Romans 6:6–14). Missler highlights the importance of positional truth here—the believer’s identity is in Christ, and sin is now inconsistent with that identity.
b. “He who has been born of God keeps himself”:
Missler points out that this passage is better understood as: “He who has been born of God keeps him.” The He is Christ, the only begotten Son (Greek: ho gennētheis ek tou Theou), and the him refers to the believer. It is Jesus who guards the believer. This interpretation fits the surrounding theology better, especially when viewed through the lens of John 17:12 (NKJV):
"While I was with them in the world, I kept them in Your name."
Christ is our divine guardian. Our security in Him is not based on our strength, but His. The wicked one—Satan—cannot lay hold of the believer who abides in Christ. The verb “touch” here (haptomai) is not a light brushing, but a violent grasp, a clinging. It is used only one other time by John in John 20:17 (NKJV):
"Jesus said to her, ‘Do not cling to Me, for I have not yet ascended to My Father.’”
This verb signifies that Satan cannot fasten himself to us with dominion or authority, because Christ keeps us.
c. “The whole world lies under the sway of the wicked one”:
This is a sobering statement of reality. The term “sway” (en tō ponērō keitai) means “to be cradled” or “resting in.” The entire world system—its politics, culture, economics, and false religions—rests in Satan’s lap like a child. John doesn’t say Satan influences the world; he says the world is effectively in his control. This echoes 2 Corinthians 4:4 (NKJV):
"Whose minds the god of this age has blinded."
This contrast is absolute: we are either of God or under the wicked one’s dominion. There is no middle ground. Missler underscores this as the backdrop to understanding spiritual warfare. The believer’s victory comes not from fighting for identity, but from standing in it.
1 John 5:20–21 (NKJV):
"And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols. Amen."
a. “We know that the Son of God has come”:
This speaks of the Incarnation. Jesus came not merely to bring information or to give an example, but to give us understanding—dianoia (διάνοια), meaning “deep, perceptive thinking.” This understanding allows us to know—ginosko, experiential, relational knowledge—Him who is true. The Christian faith is not about guessing or feeling; it is about knowing the living God through His self-revelation in Jesus Christ.
b. “We are in Him who is true”:
Union with Christ is foundational. We are not simply saved by Him, but placed in Him. Our identity, safety, and fellowship rest in this union. This is the same truth Jesus prayed for in John 17:21 (NKJV):
"That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us."
c. “This is the true God and eternal life”:
John unequivocally identifies Jesus Christ as the “true God and eternal life.” This is a high Christological claim affirming both the deity and the sufficiency of Jesus. He is not a god, not a prophet, not a mere teacher—He is the true God. This doctrine demolishes every cult, heresy, or theology that denies the full deity of Christ. Missler stresses this verse as the clearest declaration of Jesus' deity in the epistle.
This phrase echoes John 17:3 (NKJV):
"And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent."
d. “Little children, keep yourselves from idols”:
John ends not with a farewell, but a warning. This is pastoral and protective. In the context of fellowship and doctrinal purity, the greatest threat is idolatry. Any false representation of God—whether through image, doctrine, or priority—is idolatry. Missler warns that modern believers are especially prone to mental idolatry—crafting a Jesus of their own imagination instead of the Jesus revealed in Scripture.
Idols today include:
A god who only loves and never judges.
A god who condones sin.
A god shaped by culture or tradition rather than truth.
Success, relationships, careers, even ministry—when prioritized over Christ.
This final command echoes the first commandment in Exodus 20:3 (NKJV):
"You shall have no other gods before Me."
Spurgeon noted that John uses “little children” here—a term of endearment, authority, and instruction. It reminds us that protection against idolatry begins with childlike dependence and obedience.
This final section of 1 John encapsulates the entire letter’s purpose: to secure the believer in truth, guard against error, and cultivate intimate fellowship with the true and living God through Jesus Christ. The believer is secure in identity, guarded by Christ, and called to vigilance against falsehood. The warning against idols is a fitting conclusion—if we stray from the truth of who God is, we destroy the very fellowship for which we were created.
Let this final exhortation ring with clarity:
“Keep yourselves from idols.”
Not by willpower alone—but by staying in the Word, anchored in truth, filled with the Spirit, and centered in Christ.
