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Faith Conquers the World5 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2By this we know that we love the children of God, when we love God and obey his commandments. 3For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5Who is it that conquers the world but the one who believes that Jesus is the Son of God? Testimony concerning the Son of God6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. 7There are three that testify: 8the Spirit and the water and the blood, and these three agree. 9If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. 11And this is the testimony: God gave us eternal life, and this life is in his Son. 12Whoever has the Son has life; whoever does not have the Son of God does not have life. Epilogue13 I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life. 14 And this is the boldness we have in him, that if we ask anything according to his will, he hears us. 15And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of him. 16If you see your brother or sister committing what is not a mortal sin, you will ask, and God will give life to such a one—to those whose sin is not mortal. There is sin that is mortal; I do not say that you should pray about that. 17All wrongdoing is sin, but there is sin that is not mortal. 18 We know that those who are born of God do not sin, but the one who was born of God protects them, and the evil one does not touch them. 19We know that we are God’s children, and that the whole world lies under the power of the evil one. 20And we know that the Son of God has come and has given us understanding so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. 21 Little children, keep yourselves from idols. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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6 This is he that came That our faith may rest safely on Christ, he says the real substance of the shadows of the law appears in him. For I doubt not but that he alludes by the words water and blood to the ancient rites of the law. The comparison, moreover, is intended for this end, not only that we may know that the Law of Moses was abolished by the coming of Christ, but that we may seek in him the fulfillment of those things which the ceremonies formerly typified. And though they were of various kinds, yet under these two the Apostle denotes the whole perfection of holiness and righteousness, for by water was all filth washed away, so that men might come before God pure and clean, and by blood was expiation made, and a pledge given of a full reconciliation with God; but the law only adumbrated by external symbols what was to be really and fully performed by the Messiah. John then fitly proves that Jesus is the Christ of the Lord formerly promised, because he brought with him that by which he sanctifies us wholly. And, indeed, as to the blood by which Christ reconciled God, there is no doubt, but how he came by water may be questioned. But that the reference is to baptism is not probable. I certainly think that John sets forth here the fruit and effect of what he recorded in the Gospel history; for what he says there, that water and blood flowed from the side of Christ, is no doubt to be deemed a miracle. I know that such a thing does happen naturally to the dead; but it happened through God’s purpose, that Christ’s side became the fountain of blood and water, in order that the faithful may know that cleansing (of which the ancient baptisms were types) is found in him, and that they might know that what all the sprinklings of blood formerly presignified was fulfilled. On this subject we dwelt more at large on the ninth and tenth chapters of the Epistle to the Hebrews. And it is the Spirit that beareth witness He shews in this clause how the faithful know and feel the power of Christ, even because the Spirit renders them certain; and that their faith might not vacillate, he adds, that a full and real firmness or stability is produced by the testimony of the Spirit. And he calls the Spirit truth, because his authority is indubitable, and ought to be abundantly sufficient for us. 7. There are three than bear record in heaven The whole of this verse has been by some omitted. Jerome thinks that this has happened through design rather than through mistake, and that indeed only on the part of the Latins. But as even the Greek copies do
not agree, I dare not assert any thing on the subject. Since, however, the passage flows better when this clause is added, and as I see that it is found in the best and most approved copies, I am inclined to receive it as the true reading.
9494
Calvin probably refers to printed copies in his day, and not to Greek MSS. As far as the authority of MSS. and versions and quotations goes, the passage is spurious, for it is not found in any of the Greek MSS prior to the 16th century, nor in any of the early versions, except the Latin, nor in some of the copies of that version; nor is it quoted by any of the early Greek fathers, nor by early Latin
fathers, except a very few, and even their quotations have been disputed. These are facts which no refined conjectures can upset; and it is to be regretted that learned men, such as the late Bishop Burgess, should have labored and toiled in an attempt so hopeless as to establish the genuineness of this verse, or rather of a part of this verse, and of the beginning of the following. The whole passage is as follows, the spurious part being put within crotchets, —
When he says, These three are one, he refers not to essence, but on the contrary to consent; as though he had said that the Father and his eternal Word and Spirit harmoniously testify the same thing respecting Christ. Hence some copies have εἰς ἓν, “for one.” But though you read ἓν εἰσιν, as in other copies, yet there is no doubt but that the Father, the Word and the Spirit are said to be one, in the same sense in which afterwards the blood and the water and the Spirit are said to agree in one. But as the Spirit, who is one witness, is mentioned twice, it seems to be an unnecessary repetition. To this I reply, that since he testifies of Christ in various ways, a twofold testimony is fitly ascribed to him. For the Father, together with his eternal Wisdom and Spirit, declares Jesus to be the Christ as it were authoritatively, then, in this ease, the sole majesty of the deity is to be considered by us. But as the Spirit, dwelling in our hearts, is an earnest, a pledge, and a seal, to confirm that decree, so he thus again speaks on earth by his grace. But inasmuch as all do not receive this reading, I will therefore so expound what follows, as though the Apostle referred to the witnesses only on the earth. 8 There are three He applies what had been said of water and blood to it’s own purpose, in order that they who reject Christ might have no excuse; for by testimonies abundantly strong and clear, he proves that it is he who had been formerly promised, inasmuch as water and blood, being the pledges and the effects of salvation, really testify that he had been sent by God. He adds a third witness, the Holy Spirit, who yet holds the first place, for without him the wafer and blood would have flowed without any benefit; for it is he who seals on our hearts the testimony of the water and blood; it is he who by his power makes the fruit of Christ’s death to come to us; yea, he makes the blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes Christ with all his blessings to become ours. So Paul, in Romans 1:4, after having said that Christ by his resurrection manifested himself to be the Son of God, immediately adds, “Through the sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they would yet be obscure to us and escape our vision, were not the Holy Spirit to open for us the eyes of faith. Readers may now understand why John adduced the Spirit as a witness together with the water and the blood, even because it is the peculiar office of the Spirit, to cleanse our consciences by the blood of Christ, to cause the cleansing effected by it to be efficacious. On this subject some remarks are made at the beginning of the Second Epistle of Peter,
9595
Although the commentary in 2Peter1:9 seems to be close to what Calvin is talking of here, it may be that perhaps the First Epistle of Peter might be the one he had in mind. - fj.
where he uses nearly the same mode of speaking, that is, that the Holy Spirit cleanses our hearts by the sprinkling of the blood of Christ.
9696
If we exclude the words deemed interpolated, we may read the passage thus:
But from these words we may learn, that faith does not lay hold on a bare or an empty Christ, but that his power is at the same time vivifying. For to what purpose has Christ been sent on the earth, except to reconcile God by the sacrifice of his death? except the office of washing had been allotted to him by the Father? It may however be objected, that the distinction here mentioned is superfluous, because Christ cleansed us by expiating our sins; then the Apostle mentions the same thing twice. I indeed allow that cleansing is included in expiation; therefore I made no difference between the water and the blood, as though they were distinct; but if any one of us considers his own infirmity, he will readily acknowledge that it is not in vain or without reason that blood is distinguished from the water. Besides, the Apostle, as it has been stated, alludes to the rites of the law; and God, on account of human infirmity, had formerly appointed, not only sacrifices, but also washings. And the Apostle meant distinctly to show that the reality of both has been exhibited in Christ, and on this account he had said before, “Not by water only,” for he means, that not only some part of our salvation is found in Christ, but the whole of it, so that nothing is to be sought elsewhere. 9 If we receive the witness, or testimony, of men He proves, reasoning from the less to the greater, how ungrateful men are when they reject Christ, who has been approved, as he has related, by God; for if in worldly affairs we stand to the words of men, who may lie and deceive, how unreasonable it is that God should have less credit given to him, when sitting as it were on his own throne, where he is the supreme judge. Then our own corruption alone prevents us to receive Christ,, since he gives us full proof for believing in his power. Besides, he calls not only that the testimony of God which the Spirit imprints on our hearts, but also that which we derive from the water and the blood. For that power of cleansing and expiating was not earthly, but heavenly. Hence the blood of Christ is not to be estimated according to the common manner of men; but we must rather look to the design of God, who ordained it for blotting out sins, and also to that divine efficacy which flows from it. 9 For this is the witness, or testimony, of God The particle ὅτι does not mean here the cause, but is to be taken as explanatory; for the Apostle, after having reminded us that God deserves to be believed much more than men, now adds, that we can have no faith in God, except by believing in Christ, because God sets him alone before us and makes us to stand in him. He hence infers that we believe safely and with tranquil minds in Christ, because God by his authority warrants our faith. He does not say that God speaks outwardly, but that every one of the godly feels within that God is the author of his faith. It hence appears how different from faith is a fading opinion dependent on something else. 10. He that believeth not As the faithful possess this benefit, that they know themselves to be beyond the danger of erring, because they have God as their foundation; so he makes the ungodly to be guilty of extreme blasphemy, because they charge God with falsehood. Doubtless nothing is more valued by God than his own truth, therefore no wrong more atrocious can be done to him, than to rob him of this honor. Then in order to induce us to believe, he takes an argument from the opposite side; for if to make God a liar be a horrible and execrable impiety, because then what especially belongs to him is taken away, who would not dread to withhold faith from the gospel, in which God would have himself to be counted singularly true and faithful? This ought to be carefully observed. Some wonder why God commends faith so much, why unbelief is so severely condemned. But the glory of God is implicated in this; for since he designed to shew a special instance of his truth in the gospel, all they who reject Christ there offered to them, leave nothing to him. Therefore, though we may grant that a man in other parts of his life is like an angel, yet his sanctity is diabolical as long as he rejects Christ. Thus we see some under the Papacy vastly pleased with the mere mask of sanctity, while they still most obstinately resist the gospel. Let us then understand, that it is the beginning of true religion, obediently to embrace this doctrine, which he has so strongly confirmed by his testimony. 11 That God hath given us eternal life Having now set forth the benefit, he invites us to believe. It is, indeed, a reverence due to God, immediately to receive, as beyond controversy, whatever he declares to us. But since he freely offers life to us, our ingratitude will be intolerable, except with prompt faith we receive a doctrine so sweet and so lovely. And, doubtless, the words of the Apostle are intended to shew, that we ought, not only reverently to obey the gospel, lest we should affront God; but, that we ought to love it, because it brings to us eternal life. We hence also learn what is especially to be sought in the gospel, even the free gift of salvation; for that God there exhorts us to repentance and fear, ought not to be separated from the grace of Christ. But the Apostle, that he might keep us together in Christ, again repeats that life is found in him; as though he had said, that no other way of obtaining life has been appointed for us by God the Father. And the Apostle, indeed, briefly includes here three things: that we are all given up to death until God in his gratuitous favor restores us to life; for he plainly declares that life is a gift from God: and hence also it follows that we are destitute of it, and that it cannot be acquired by merits; secondly, he teaches us that this life is conferred on us by the gospel, because there the goodness and the paternal love of God is made known to us; lastly, he says that we cannot otherwise become partakers of this life than by believing in Christ. 12 He that hath not the Son This is a confirmation of the last sentence. It ought, indeed, to have been sufficient, that God made life to be in none but in Christ, that it might be sought in him; but lest any one should turn away to another, he excludes all from the hope of life who seek it not in Christ. We know what it is to have Christ, for he is possessed by faith. He then shews that all who are separated from the body of Christ are without life. But this seems inconsistent with reason; for history shews that there have been great men, endued with heroic virtues, who yet were wholly unacquainted with Christ; and it seems unreasonable that men of so great eminence had no honor. To this I answer, that we are greatly mistaken if we think that whatever is eminent in our eyes is approved by God; for, as it is said in Luke, “What is highly esteemed by men is an abomination with God.” (Luke 16:15) For as the filthiness of the heart is hid from us, we are satisfied with the external appearance; but God sees that under this is concealed the foulest filth. It is, therefore, no wonder if specious virtues, flowing from an impure heart, and tending to no right end, have an ill odor to him. Besides, whence comes purity, whence a genuine regard for religion, except from the Spirit of Christ? There is, then, nothing worthy of praise except in Christ. There is, further, another reason which removes every doubt; for the righteousness of men is in the remission of sins. If you take away this, the sure curse of God and eternal death awaits all. Christ alone is he who reconciles the Father to us, as he has once for all pacified him by the sacrifice of the cross. It hence follows, that God is propitious to none but in Christ, nor is there righteousness but in him. Were any one to object and say, that Cornelius, as mentioned by Luke, (Acts 10:2,) was accepted of God before he was called to the faith of the gospel: to this I answer shortly, that God sometimes so deals with us, that the seed of faith appears immediately on the first day. Cornelius had no clear and distinct knowledge of Christ; but as he had some perception of God’s mercy, he must at the same time understand something of a Mediator. But as God acts in ways hidden and wonderful, let us disregard those speculations which profit nothing, and hold only to that plain way of salvation, which he has made known to us. |