Holy Bible

Whosoever believeth that Jesus is the Christ is born of God 1 John 5:1 Belief in Jesus as the Christ This is the third virtual repetition of this truth (see 1 John 4:2, 15 ). Now in the apostles' days every Christian as such believed that Jesus was the Christ. By this belief and its confession he was distinguished from a Jew on the one side and a heathen on the other; and the same might be said of the confession that Jesus Christ is come in the flesh, for this in the apostle's eyes would be the same as that Jesus is the Christ, for if He was the Christ, His assertion of Himself as being the true and only begotten of God, who came down from heaven, must be true, for God would never send into the world one who would so misrepresent His truth as to say that He was His special anointed messenger and representative when He was not; and so with Jesus being the Son of God of 1 John 4:14 .

Benson Commentary 1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 1 John 5:1-4 . Whosoever, &c. — The apostle having discoursed in the preceding chapters, on the privileges of the children of God, now adds a further illustration of the great essential parts of their character, in order that those to whom he wrote might be enabled to form a more accurate judgment of their own concern in the matters spoken of. And the scope and sum of the whole first paragraph appears from the conclusion of it, 1 John 5:13 . These things have I written to you who believe, &c. Whosoever believeth — Namely, with a living faith, a faith of the divine operation; that Jesus of Nazareth is the Christ — The true Messiah, the Son of God, so as to be ready to confess this, even when the confession of it might expose him to imprisonment and martyrdom; is born of God — Is a child of God, not only by adoption, but by regeneration; he is renewed, in a measure at least, after the divine image, and made a partaker of the divine nature. See on John 3:6 . And every one that loveth him that begat — That is, God, who begat him again by the influence of his word and Spirit, 1 Peter 1:23 ; Titus 3:5 ; loveth him also that is begotten of him — Hath a natural affection to all the children of his heavenly Father, whom he views as his brethren and sisters in Christ, and as joint heirs with him of the heavenly inheritance. By this we know — This is a plain proof; that we love the children of God — Namely, as his children, in that we love God, and keep his commandments — In the first place, and then love his children for his sake. “Grotius, to render the apostle’s reasoning clear, thinks the original should be construed and translated in the following manner: By this we know that we love God, when we love the children of God, and keep his commandments. But not to mention that this construction is forced, it represents the apostle as giving a mark by which we know when we love God; whereas his intention is to show how we may know that we love the children of God in a right manner. Now this was necessary to be showed, since men may love the children of God because they are their relations, or because they are engaged in the same pursuits with themselves, or because they are mutually united by some common bond of friendship. But love, proceeding from these considerations, is not the love of the children of God which he requireth. By what mark, then, can we know that our love to the children of God is of the right sort? Why, saith the apostle, by this we may know that we love the children of God in a right manner, when we love God, and, from that excellent principle, keep his commandments, especially his commandment to love his children, because they bear his image. True Christian love, therefore, is that which proceeds from love to God, from a regard to his will, and which leadeth us to obey all his commandments?” — Macknight. For this is the love of God — The only sure proof of it; that we keep his commandments — That we conscientiously and carefully shun whatever we know he hath forbidden, and that we do whatever he has enjoined; and his commandments are not grievous — To any that are born of God; for, as they are all most equitable, reasonable, and gracious in themselves, and all calculated to promote our happiness in time and in eternity, so fervent love to him whose commandments they are, and to his children, whom we desire to edify by a holy example, will make them pleasant and delightful to us. For — Whereas the great obstruction to the keeping of God’s commandments is the influence of worldly motives and considerations on men’s minds; whatsoever — An expression which implies the most unlimited universality, (the word used by the apostle being ??? , the neuter gender, to comprehend all sorts of persons, males and females, old and young, Jews and Gentiles, freemen and slaves,) is born of God, overcometh the world — Conquers whatever it can lay in the way, either to allure or fright the children of God from the line of duty to God, their fellow-creatures, or themselves, or from keeping his commandments. And this is the victory that overcometh the world — The grand means of overcoming it; even our faith — The faith which is the evidence of things not seen, and the subsistence, or anticipation, of things hoped for; a full persuasion especially, 1st, That Christ is the Son of God, ( 1 John 5:5 ,) and consequently that all his doctrines, precepts, promises, and threatenings, are indisputably true, and infinitely important; 2d, That there is another life after this awaiting us, wherein we shall be either happy or miserable beyond conception, and for ever; 3d, That Christ has overcome the world for us, ( John 16:33 ,) and hath obtained grace for us to enable us to overcome it; and that we have an interest by faith in all he hath done, suffered, or procured for us. “The power of faith, in enabling men to overcome the temptations laid in their way by the things of the world, and by worldly and carnal men, is finely illustrated by examples. (Hebrews 11.,) which show that before the coming of Christ the children of God, by believing the things which he discovered to them, whether by the light of natural reason or by particular revelations, resisted the greatest temptations, sustained the bitterest sufferings, and performed the most difficult acts of obedience, and thereby obtained a great and lasting fame. But now that Christ hath come, and made the gospel revelation in person and by his apostles, the faith of the children of God, by which they overcome the world, hath for its object all the doctrines and promises contained in that revelation, and particularly the great doctrine which is the foundation of all the rest, namely, that Jesus is the Son of God, and Saviour of the world, as the apostle observes in the following verse.” 1 John 5:2 By this we know that we love the children of God, when we love God, and keep his commandments. 1 John 5:3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 1 John 5:4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 1 John 5:5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 1 John 5:5 . Who is he that overcometh the world — That is superior to all earthly care, desire, fear? Who is the man, and where is he to be found? Surely none have gained, or will gain, this important victory, but they who believe that Jesus is the Son of God — “The great principles,” says Doddridge, “peculiar to our divine religion, a sense of redeeming love, and the prospect of such a sublime and perpetual happiness as the gospel opens upon us, can alone be sufficient to teach us to triumph over these transitory vanities, and to establish a uniform character, superior to the variety of temptations with which we may be assaulted: while the boasted triumphs of others, upon meaner principles, have been very partial and imperfect, and they have evidently been seduced by one vanity, while they have gloried in despising another.” “That the Jews,” says Macknight, “universally believed their Messiah, or Christ, was to be the Son of God, appears from many passages of the New Testament, especially from the following: Peter answered, Thou art the Christ, the Son of the living God, Matthew 16:16 . Devils also came out of many, crying out, Thou art Christ, the Son of God, Luke 4:41 . These things are written that you might believe that Jesus is the Christ, the Son of God, John 20:31 . And that the Jews universally believed the Son of God to be God, appears from the following passages: Jesus answered, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God, John 5:17-18 . The Jews answered, For a good work we stone thee not, but for blasphemy, because thou, being a man, makest thyself God, John 10:33 . The high-priest said, I adjure thee, &c., that thou tell us whether thou be the Christ, the Son of God. Jesus saith to him, Thou hast said. Then the high-priest rent his clothes, saying, He hath spoken blasphemy: what think ye? they answered, He is guilty of death, Matthew 26:63 . “The high-priest and council, composed of men of the highest learning and rank among the Jews, equally with the common people, believed that the Messiah was to be the Son of God, and that the Son of God is himself God, otherwise they could not have reckoned Jesus a blasphemer for calling himself Christ, the Son of God. From these indisputable facts it is evident that the modern Socinians contradict the gospel history in two of its essential articles, when they affirm that the first Jewish Christians, before their conversion, had no idea that their Messiah was to come down from heaven, having never been taught to expect any other than a man like themselves. Next, since John hath so frequently declared, and, in what followeth the verse under consideration, hath proved that Jesus is the Christ and the Son of God, the same Socinians must be mistaken when they affirm, that in this epistle John is silent concerning the divinity of Christ, and hath not in any part of it censured those who deny it.” 1 John 5:6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 1 John 5:6 . This is he that came by water and blood — Here the apostle evidently alludes to the testimony borne by him in his gospel, that when the soldier pierced Christ’s side, forthwith there came out blood and water; a fact which the apostle represents as of great importance; adding, He that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. It was important, not only, 1st, As being a full proof, in opposition to the doctrine of the Docetæ, that Christ came in the flesh, and really died; of which see on John 19:34 : but, 2d, Because it was emblematical of the offices which he sustained, and of the salvation he hath procured for his people. For the water was a symbol of the purity of his doctrine, instructing men in the purest morals, and of his own pure and holy example; and, what is of still greater importance, of the purifying grace of which he is the fountain, sanctifying and cleansing such as believe in him, from all filthiness of flesh and spirit: while the blood which issued from him was an emblem both of the sufferings which awaited his followers, who were to seal the truth with their blood, and of his own sufferings, whereby he hath made atonement for the sins of the world, and procured for his followers a free and full justification. Thus, as an eminent divine observes, he also manifested himself to be the Son of God, the promised Messiah, by fulfilling those types and ceremonies of the law which were performed by water and blood: the former whereof, denoting purification from sin, he fulfilled by cleansing us by his Spirit, (signified by water, John 7:38-39 ,) from the corruption of nature, and the power and pollution of sin, and so restoring the image of God in us, Ezekiel 36:25 ; Ezekiel 36:27 ; Ephesians 5:25-26 ; Titus 2:14 ; Titus 3:5 . The latter, which prefigured the expiation of our sin, he fulfilled by shedding his blood to atone for our sins, and to procure for us deliverance from the guilt and punishment of them, ( Romans 5:9 ; Galatians 3:13 ; Ephesians 1:7 ,) and to restore us to the favour of God again. Not by water only — Not only was his doctrine pure, and his life holy, and not only may purifying grace be derived from him, but he came by blood, shed for the expiation of our guilt, for these things must go together; because it will not avail us to be enabled to avoid sin, and to live in a holy manner for the time to come, except the sins of the time past be expiated. And it is the Spirit that beareth witness — To these things, namely, in the writings of the ancient prophets, who have spoken largely concerning both, and in the discourses and writings of the apostles, who have borne a still more clear and full testimony to them; and also in the hearts of all the faithful, who, as they are fully convinced of their need of both pardon and holiness, so through the merits and Spirit of Christ they receive both. 1 John 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 1 John 5:7 . For there are three, &c. — It is well known that the authenticity of this verse has been a subject of much controversy. “The arguments, on both sides of the question, taken from ancient Greek MSS. and versions, and from quotations made by the fathers, and from printed editions, have been stated with the greatest fidelity and accuracy by Mill in his long note at the end of John’s first epistle, where he observes that this verse is wanting in all the ancient Greek MSS. of the New Testament which have come down to us, except a few, which shall be mentioned immediately. It is wanting likewise in the first Syriac, and other ancient versions, particularly the Coptic, Arabic, and Ethiopic, and in many of the present Latin MSS. With respect to quotations from the fathers, Mill acknowledges that few of the Greek writers, who lived before the council of Nice, have cited this verse. The same he observes concerning those who, after that council, wrote in defence of the Trinity against the Arians, and other heretics; which, he thinks, shows that this verse was not in their copies.” But, on the other hand, the proofs of the authenticity of this verse are,” 1st, Some of the most ancient and most correct Vatican Greek copies, from which the Spanish divines formed the Complutensian edition of the Greek Testament, and with which they were furnished by Pope Leo X.,” one of which Mill speaks of as peculiarly eminent, of great antiquity, and approved fidelity. “2d, A Greek copy, called by Erasmus, Codex Britannicus, on the authority of which he inserted this verse in his edition anno, 1522, but which he had omitted in his two former editions. This is supposed to be a MS. at present in the Trinity College library, Dublin, in which this, verse is found with the omission of the word ????? , holy, before ?????? , Spirit. It likewise wants the last clause of 1 John 5:8 , namely, and these three are one. All Stephens’s MSS., being seven in number, which contain the catholic epistles, have this verse: only they want the words ?? ?????? , in heaven. 4th, The Vulgate version, in most of the MS. copies and printed editions of which it is found, with some variations. 5th, The testimony of Tertullian, who alludes to this verse, Praxeam, c. 25, and who lived in an age in which he saith, Præscript, c. 30, the authenticæ literæ (the authentic writings) of the apostles were read in the churches. By authenticæ literæ Mill understands, either the autographs of the apostles, which the churches, to whom they were written, had carefully preserved, or correct transcripts taken from these autographs. Also the testimony of Cyprian, who flourished about the middle of the third century, and who, in his epistle to Jubajanus, expressly cites the latter clause of this verse. The objections which have been raised against the testimonies of Tertullian and Cyprian, Mill hath mentioned and answered in his long note at the end of 1 John 5., which see in page 582 of Kuster’s edition. 6th, The testimony of many Greek and Latin fathers in subsequent ages, who have cited the last clause of this verse; and some who have appealed to the Arians themselves as acknowledging its authenticity. Lastly, the Complutensian edition, anno 1515, had this seventh verse exactly as it is in the present printed copies, with this difference only, that instead of these three are one, it hath substituted the last clause of 1 John 5:8 , And these three agree in one, and hath omitted it in that verse. These arguments appear to Mill of such weight, that, after balancing them against the opposite arguments, he gave it as his decided opinion that, in whatever manner this verse disappeared, it was undoubtedly in St. John’s autograph, and in some of the copies which were transcribed from it.” “Instead of passing any judgment in a matter so much contested,” says Macknight, “I shall only observe, 1st, That this verse, instead of disturbing the sense of the verses with which it is joined, rather renders it more connected and complete. 2d, That in 1 John 5:9 , the witness of God is supposed to have been before appealed to: If we receive the witness of men, the witness of God is greater. And yet, if 1 John 5:7 is excluded, the witness of God is nowhere mentioned by the apostle. 3d, That in the opinion of Beza, Calvin, and other orthodox commentators, the last clause of 1 John 5:7 hath no relation to the unity of the divine essence. If so, the Trinitarians, on the one hand, need not contend for the authenticity of this verse, in the view of supporting their doctrine, nor the Arians, on the other, strive to have it excluded from the text as opposing their tenets. 4th, That the doctrine which the Trinitarians affirm to be asserted in this verse is contained in other places of Scripture. So Wall saith. Dr. Benson likewise, in his Dissertation, written to prove this verse not genuine, saith, ‘If it were genuine, there could nothing be proved thereby but what may be proved from other texts of Scripture.’” The reader who wishes for more satisfactory information respecting the authenticity of the text, may find it in Dr. Calamy’s Vindication of it, annexed to his Sermons on the Trinity, preached at the lecture at Salter’s Hall, and published in 1722. There are three that bear witness, &c. — When there is a cause depending in any court, and proof is to be given in order to the decision of it, witnesses are produced, and if they are credible, and liable to no just objection, the cause is determined according to the evidence they give, unless they, to whom it belongs to determine the matter, are partial or biased. Now St. John, aiming at the establishment of those in the truth to whom he wrote this his first epistle, represents the cause depending before them as very weighty; a cause of such consequence, that it highly concerned them to weigh all matters well before they came to a determination. It was really no less a matter than whether Christianity was true or a forgery: and he intimates to them that they had very good evidence to assist them in determining. There were two sets of witnesses, the one above, the other below; and both of them unexceptionable. The one was of persons, and the other of things, which, by a figure, are represented as witnesses. The persons witnessing were, of all others in the universe, the most worthy of credit and regard, being all truly and properly divine persons, even the Father, the Word, and the Holy Ghost — Persons with whom none that had the least knowledge of Christianity could be unacquainted. For these are the very persons in whose name they had been baptized, and to whom they had been most solemnly dedicated. There is only this difference to be observed, that the second witness mentioned has another name given him. In the form of baptism he is called the Son, but here the Word; a name or title which St. John seems to have taken a peculiar pleasure in giving to the Lord Jesus, for he begins his gospel with it, John 1:1 , repeats it again in 1 John 5:14 of the same chapter, and in entering upon this epistle, represents it as the great subject about which he was going to write; and mentions it again in the Apocalypse, Revelation 19:13 . And as for the third witness, the Holy Ghost, he would not have been mentioned separate from the other two if he were not distinct from both. For the apostle does not speak of three names as bearing record, but three distinct persons, acting different ways and in different capacities. It is also hereby intimated that the evidence given is very full and convincing, no one of the witnesses being liable to any just objection: so that Christianity, the truth of which is so well attested, must necessarily have a firm foundation. Observe, reader, the witnesses brought forth and appealed to on this occasion, are the same that our Lord himself had mentioned as attesting his divine mission and Messiahship in the days of his flesh, as John 5:37 , where he speaks of the Father that sent him as bearing witness of him; and John 8:18 , where he says that he bore witness of himself; and John 15:26 , where he mentions the Comforter, the Spirit of truth, as testifying of him. Accordingly we learn from the gospel history, 1st, That the Father bore witness to Jesus with an audible voice three sundry times; first, when he was baptized, Matthew 3:16-17 ; a second time when he was transfigured, Matthew 17:5 ; and a third time after he had raised Lazarus from the dead, when many flocked out of Jerusalem to meet and applaud him, John 12:28 ; and the two former of those times, the testimony borne is the same with that here mentioned by St. John, 1 John 5:1 ; 1 John 5:5 , namely, that Jesus is God’s beloved Son, and therefore the true Messiah and Saviour of the world. 2d, The Word made flesh, the Lord Jesus himself, several times bore the same testimony; as, for instance, to the woman of Samaria, John 4:26 ; to the Jews, John 8:24 ; John 8:58 ; John 10:30 ; John 10:36 ; and especially when adjured by the high-priest, in the name of the living God, to tell them whether he was the Christ, the Son of God, Matthew 26:63 ; Mark 14:61 . And he, in effect, bore the same testimony when he showed himself to dying Stephen, as standing at the right hand of God in all the splendour of the divine glory, — when he appeared to Paul on his way to Damascus, surrounded with a light above the brightness of the sun, — and when he manifested himself to John in the isle of Patmos, to give him the wonderful visions contained in the Apocalypse. And, 3d, The Holy Ghost in many ways bore the same testimony, as by his descending on Jesus immediately after his baptism, and in a glorious manner remaining on him, John 1:32-33 , and working miracles by the disciples sent out during his life: by coming down on the apostles in fiery tongues ten days after our Lord’s ascension, thereby publicly declaring to all present, and to all to whom a well-attested account of that fact should come, that he really was the Son of God, exalted to the right hand of the Majesty on high; a truth which these same apostles boldly testified from that day forward in Judea, and all the world over. Thus we see what the apostle means when he says, the Father, the Word, and the Holy Ghost witnessed in heaven. Or, as the words may be rendered, there are three in heaven that bear, or that bore witness, (for ???????????? is a participle of the imperfect as well as of the present tense,) distinguished from the other three witnesses mentioned in the next verse, that are on earth. The meaning is, not that they bear, or bore, witness to the angels and blessed spirits that are in heaven, but only that they speak from heaven, while the others speak on earth. They witness while they are in heaven, notwithstanding that they are so much above us, and so far distant from us: and therefore the testimony they bear is to be the more regarded, and we shall be the more inexcusable if we do not acquiesce in it, and improve by it. And these three are one — The word is not ??? , one person, but ?? , one thing, expressing evidently the unity of the three, and that not only as to their testimony, but also and especially with respect to their nature; it being evident, from a variety of other texts, that each of the three is truly and properly God, as has been abundantly proved in the course of these notes. If unity of testimony had only been intended, it is probable the expression would have been as in the close of the next verse, where the three witnesses on earth are spoken of, these three ??? ?? ?? ????? , agree in one. 1 John 5:8 And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. 1 John 5:8 . And there are three that bear witness on earth — To the same important doctrine concerning Christ, the Son of God, and salvation through him; the Spirit, the water, and the blood — The Spirit here, distinguished from the Holy Ghost in the preceding verse, seems to mean, 1st, That influence of the Spirit, which, in a peculiar manner, attended the preaching of the gospel by the apostles and first ministers of the Word, in that early age of Christianity: together with the extraordinary gifts of the Spirit, which remained with the church for a considerable time. 2d, The inspired writers of the apostles and the evangelists, bearing witness to the doctrine of Christ, when they were deceased; including the predictions uttered by holy men of old, as they were moved by the Holy Spirit, concerning the coming and character of the Messiah, which had been punctually fulfilled in him; and including also the predictions uttered by Christ concerning the destruction of Jerusalem, and the calamities coming on the Jewish nation, with divers other predictions, particularly those concerning the coming of false Christs and false prophets, which were already in part accomplished when St. John wrote this epistle and the rest, he knew, soon would be accomplished. Certainly, the inspired Scriptures, including the predictions of the prophets, and of Christ and his apostles, sealed by their accomplishment, are one grand proof on earth of the truth of Christianity, and of the doctrine of salvation contained therein. And the water — Of baptism, emblematical of the washing of regeneration, and of that purity of life consequent thereon, to which we are obliged, and which we in effect promise when we devote ourselves to the Father, Son, and Holy Ghost in that ordinance: and which, when evidenced in our conduct, is a convincing proof of the truth of Christianity, and of our title to that eternal life which is revealed in it. And the blood — The Lord’s supper, appointed as a memorial of, and testimony to, the sacrifice of the death of Christ, till his second coming; and which exhibits the atoning blood of Christ, from age to age, as the procuring cause of the pardon of sin, and all the spiritual blessings consequent thereon, bestowed on true believers. It may be proper to observe here, that there is also another respect in which these two ordinances of baptism and the Lord’s supper may be considered as evidences of the truth of Christianity. It is certain that such ordinances are in use among Christians: now, how came this to be the case? When, and how were they introduced? What was their origin? The gospels inform us. If we admit the account they give, we must of necessity admit the truth of Christianity, with which that account is closely connected. If any do not admit that account, let them give another: but this they cannot do. That account therefore is just; and, of consequence, Christianity is not a forgery, but a divine institution. As the blood here implies the testimony which Christ bore to the truth of the gospel, especially of that most essential article of it, his being the Song of Solomon of God, so it may also represent that testimony which is borne to the truth by the sufferings of those who, in different ages and nations, have sealed it with their blood; which is a strong proof of the conviction they had of its truth and importance, and of the virtue and excellence of that religion which enabled them so to do. And these three agree in one — In bearing one and the same testimony, namely, that Jesus Christ is the Son of God, the Messiah, the only Saviour of sinners; in and through whom alone the guilty, depraved, weak, and miserable children of men can obtain spiritual and eternal life; the testimony specified 1 John 5:11-12 . Bengelius thinks there has been a transposition of these two verses, and that this latter, concerning the three that bear witness on earth, was placed by St. John before that which respects the witnesses in heaven; and that it must appear to every reasonable man how absolutely necessary the contested verse is. “St. John,” says he, “could not think of the testimony of the Spirit, and water, and blood, and subjoin, the testimony of God is greater, without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, and not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth, testify chiefly concerning his abode on earth, though not excluding his state of exaltation. the witnesses who are in heaven testify chiefly concerning his glory at God’s right hand, though not excluding his state of humiliation. The former, therefore, concerning the witnesses on earth, with the 6th verse, contains a recapitulation of the whole economy of Christ, from his baptism to pentecost: that concerning the witnesses in heaven, contains the sum of the divine economy, from the time of his exaltation. Hence it further appears, that the position of the two verses, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.” 1 John 5:9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 1 John 5:9 . If we receive the testimony of men — As we do continually, and must do, in a thousand instances, if we would not give over all business, and even refuse taking necessary nourishment. The testimony of two or three credible witnesses, according to the law of Moses, was deemed sufficient to prove any matter of fact; and indeed human affairs in general, even the most important, are conducted and determined by depending on the testimony of men. Nay, and we not only receive the testimony of men, when they bear their testimony in a solemn manner, upon oath, before magistrates, but we rely on one another’s word from time to time, and sometimes concerning things of great moment: the testimony of God is greater — More valid, of higher authority, and much more worthy to be received than the witness of men, be they ever so numerous, or ever so respectable for their understanding and their integrity; so that we may rely on it with the greatest assurance. For this is the testimony of God — Namely, this six-fold testimony, and especially that of the last three mentioned witnesses, of the Father, the Word, and the Holy Ghost: which he hath testified of his Son — As the true Messiah, the Saviour of the world, able to save, even to the uttermost, all that come unto God by him; and actually saving all that believe in him with their heart unto righteousness. 1 John 5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 1 John 5:10 . He that believeth on the Son of God, with such a faith, hath the testimony in himself — Namely, knows by experience, that what God hath testified concerning his Son, and salvation in and through him, is indeed true, being already saved by him from the guilt and power of sin, into the favour and image of God, and a state of communion with him. He knows by experience, that Jesus is the Son of God in such a sense as to be an all- sufficient Saviour, and that he came by cleansing water, and by atoning blood, having received justification through the latter, and sanctification through the former. Or, which is to the same purpose, he hath received the testimony mentioned 1 John 5:11 . For, as in that verse, “the witness, by a usual metonymy, is put for the thing witnessed, and the thing witnessed being, that God hath given us eternal life through his Son, he who believeth on the Son of God, may justly be said to have eternal life, the thing witnessed, in himself; because, by his faith on the Son, being begotten of God, he hath, in the dispositions of God’s children communicated to him, eternal life begun in him; which is both a pledge and a proof

Expositor's Bible Commentary 1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 1 John 5:3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. Chapter 15 BIRTH AND VICTORY 1 John 5:3-5 ST. JOHN here connects the Christian Birth with Victory. He tells us that of the supernatural life the destined and (so to speak) natural end is Conquest. Now in this there is a contrast between the law of nature and the law of grace. No doubt the first is marvellous. It may even, if we will, in one sense be termed a victory; for it is the proof of a successful contest with the blind fatalities of natural environment. It is in itself the conquest of a something which has conquered a world below it. The first faint cry of the baby is a wail, no doubt; but in its very utterance there is a half triumphant undertone. Boyhood, youth, opening manhood-at least in those who are physically and intellectually gifted generally possess some share of "the rapture of the strife" with nature and with their contemporaries. "Youth hath triumphal mornings; its days bound from night as from a victory." But sooner or later that which pessimists style "the martyrdom of life" sets in. However brightly the drama opens, the last scene is always tragic. Our natural birth inevitably ends in defeat. A birth and a defeat is thus the epitome of each life which is naturally brought into the field of our present human existence. The defeat is sighed over, sometimes consummated, in every cradle; it is attested by every grave. But if birth and defeat is the motto of the natural life, birth and victory is the motto of everyone born into the city of God. This victory is spoken of in our verses as a victory along the whole line. It is the conquest of the collective Church, of the whole mass of regenerate humanity, so far as it has been true to the principle of its birth-the conquest of the Faith which is "The Faith of us," who are knit together in one communion and fellowship in the mystical body of the Son of God, Christ our Lord. But it is something more than that. The general victory is also a victory in detail. Every true individual believer shares in it. The battle is a battle of soldiers. The abstract ideal victory is realised and made concrete in each life of struggle which is a life of enduring faith. The triumph is not merely one of a school, or of a party. The question rings with a triumphant challenge down the ranks-"who is the ever-conqueror of the world, but the ever-believer that Jesus is the Son of God?" We are thus brought to two of St. John’s great master conceptions, both of which came to him from hearing the Lord who is the Life-both of which are to be read in connection with the fourth Gospel-the Christian’s Birth and his victory. I The Apostle introduces the idea of the Birth which has its origin from God precisely by the same process to which attention has already been more than once directed. St. John frequently mentions some great subject; at first like a musician who with perfect command of his instrument touches what seems to be an almost random key, faintly, as if incidentally and half wandering from his theme. But just as the sound appears to be absorbed by the purpose of the composition, or all but lost in the distance, the same chord is struck again more decidedly; and then, after more or less interval, is brought out with a music so full and sonorous, that we perceive that it has been one of the master’s leading ideas from the very first. So, when the subject is first spoken of, we hear-"Everyone that doeth righteousness is born of Him." The subject is suspended for a while; then comes a somewhat. more marked reference. "Whosoever is born of God is not a doer of sin; and he cannot continue sinning, because of God he is born." There is yet one more tender recurrence to the favourite theme-"Everyone that loveth is born of God." Then, finally here at last the chord, so often struck, grown bolder since the prelude, gathers all the music round it. It interweaves with itself another strain which has similarly been gaining amplitude of volume in its course, until we have a great Te Deum , dominated by two chords of Birth and Victory. "This is the conquest that has conquered the world-the Faith which is of us." We shall never come to any adequate notion of St. John’s conception of the Birth of God, without tracing the place in his Gospel to which his asterisk in this place refers. To one passage only can we turn-our Lord’s conversation with Nicodemus. "Except a man be born again, he cannot see the kingdom of God-except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." The germ of the idea of entrance into the city, the kingdom of God, by means of a new birth, is in that storehouse of theological conceptions, the Psalter. There is one psalm of a Korahite seer, enigmatical it may be, shadowed with the darkness of a divine compression, obscure from the glory that rings it round, and from the gush of joy in its few and broken words. The 87th Psalm is the psalm of the font, the hymn of regeneration. The nations once of the world are mentioned among them that know the Lord. They are counted when He writeth up the peoples. Glorious things are spoken of the City of God. Three times over the burden of the song is the new birth by which the aliens were made free of Sion. This one was born there, This one and that one was born in her, This one was born there. All joyous life is thus brought into the city of the newborn. "The singers, the solemn dances, the fresh and glancing springs, are in thee." Hence, from the notification of men being born again in order to see and enter into the kingdom, our Lord, as if in surprise, meets the Pharisee’s question-"how can these things be?"-with another -"art thou that teacher in Israel, and understandest not these things?" Jesus tells His Church forever that every one of His disciples must be brought into contact with two worlds, with two influences-one outward, the other inward; one material, the other spiritual; one earthly, the other heavenly; one visible and sacramental, the other invisible and divine. Out of these he must come forth newborn. Of course it may be said that "the water" here coupled with the Spirit is figurative. But let it be observed first, that from the very constitution of St. John’s intellectual and moral being things outward and visible were not annihilated by the spiritual transparency which he imparted to them. Water, literal water, is everywhere in his writings. In his Gospel more especially he seems to be ever seeing, ever hearing it. He loved it from the associations of his own early life, and from the mention made of it by his Master. And as in the Gospel water is, so to speak, one of the three great factors and centres of the book; so now in the Epistle, it still seems to glance and murmur before him. "The water" is one of the three abiding witnesses in the Epistle also. Surely, then, our Apostle would be eminently unlikely to express "the Spirit of God" without the outward water by "water and the Spirit." But above all, Christians should beware of a "licentious and deluding alchemy of interpretation which maketh of anything whatsoever it listeth." In immortal words-"when the letter of the law hath two things plainly and expressly specified, water and the Spirit; water, as a duty required on our part, the Spirit, as a gift which God bestoweth; there is danger in so presuming to interpret it, as if the clause which concerneth ourselves were more than needed. We may by such rare expositions attain perhaps in the end to be thought witty, but with ill advice." But, it will further be asked, whether we bring the Saviour’s saying "except any one be born again of water and the Spirit"-into direct connection with the baptism of infants? Above all, whether we are not encouraging every baptised person to hold that somehow or other he will have a part in the victory of the regenerate? We need no other answer than that which is implied in the very force of the word here used by St. John-"all that is born of God conquereth the world." "That is born" is the participle perfect. The force of the perfect is not simply past action, but such action lasting on in its effects. Our text, then, speaks only of those who, having been born again into the kingdom, continue in a corresponding condition, and unfold the life which they have received. The Saviour spoke first and chiefly of the initial act. The Apostle’s circumstances, now in his old age, naturally led him to look on from that. St. John is no "idolater of the immediate." Has the gift received by his spiritual children worn long and lasted well? What of the new life which should have issued from the New Birth? Regenerate in the past, are they renewed in the present? This simple piece of exegesis lets us at once perceive that another verse in this Epistle, often considered of almost hopeless perplexity, is in truth only the perfection of sanctified (nay, it may be said, of moral) common sense; an intuition of moral and spiritual instinct. "Whosoever is born of God doth not commit sin: for his seed remaineth in him; and he cannot sin, because he is born of God." We have just seen the real significance of the words "he that is born of God"-he for whom his past birth lasts on in its effects. "He doeth not sin," is not a sin-doer, makes it not his "trade," as an old commentator says. Nay, "he is not able to be" (to keep on) "sinning." "He cannot sin." He cannot! There is no physical impossibility. Angels will not sweep him away upon their resistless pinions. The Spirit will not hold him by the hand as if with a mailed grasp, until the blood spurts from his fingertips, that he may not take the wine cup, or walk out to the guilty assignation. The compulsion of God is like that which is exercised upon us by some pathetic wounded-looking face that gazes after us with a sweet reproach. Tell the honest poor man with a large family of some safe and expeditious way of transferring his neighbour’s money to his own pocket. He will answer, "I cannot steal"; that is, "I cannot steal, however much it may physically be within my capacity, without a burning shame, an agony to my nature worse than death." On some day of fierce heat, hold a draught of iced wine to a total abstainer, and invite him to drink. "I cannot," will be his reply. Cannot! He can, so far as his hand goes; he cannot, without doing violence to a conviction, to a promise, to his own sense of truth. And he who continues in the fulness of his God-given Birth "does not do sin," "cannot be sinning." Not that he is sinless, not that he never fails, or does not sometimes fall; not that sin ceases to be sin to him, because he thinks that he has a standing in Christ. But he cannot go on in sin without being untrue to his birth; without a stain upon that finer, whiter, more sensitive conscience, which is called "spirit" in a son of God; without a convulsion in his whole being which is the precursor of death, or an insensibility which is death actually begun. How many such texts as these are practically useless to most of us! The armoury of God is full of keen swords which we refrain from handling, because they have been misused by others. None is more neglected than this. The fanatic has shrieked out -"Sin in my case! I cannot sin. I may hold a sin in my bosom; and God may hold me in His arms for all that. At least, I may hold that which would be a sin in you and most others; but to me it is not sin." On the other hand, stupid goodness maunders out some unintelligible paraphrase, until pew and reader yawn from very weariness. Divine truth in its purity and plainness is thus discredited by the exaggeration of the one, or buried in the leaden winding sheet of the stupidity of the other. In leaving this portion of our subject we may compare the view latent in the very idea of infant baptism with that of the leader of a well known sect upon the beginnings of the spiritual life in children. "May not children grow up into salvation, without knowing the exact moment of their conversion?" asks "General" Booth. His answer is-"Yes, it may be so; and we trust that in the future this will be the usual way in which children may be brought to Christ." The writer goes on to tell us how the New Birth will take place in future. When the conditions named in the first pages of this volume are complied with- when the parents are godly, and the children are surrounded by holy influences and examples from their birth, and trained up in the spirit of their early dedication-they will doubtless come to know and love and trust their Saviour in the ordinary course of things. The Holy Ghost will take possession of them from the first. Mothers and fathers will, as it were, put them into the Saviour’s arms in their swaddling clothes, and He will take them, and bless them, and sanctify them from the very womb, and make them His own, without their knowing the hour or the place when they pass from the kingdom of darkness into the kingdom of light. In fact, with such little ones it shall never be very dark, for their natural birth shall be, as it were, in the spiritual twilight, which begins with the dim dawn, and increases gradually until the noonday brightness is reached; so answering to the prophetic description, "The path of the just is as the shining light, that shineth more and more unto the perfect day." No one will deny that this is tenderly and beautifully written. But objections to its teaching will crowd upon the mind of thoughtful Christians. It seems to defer to a period in the future, to a new era incalculably distant, when Christendom shall be absorbed in Salvationism, that which St. John in his day contemplated as the normal condition of believers, which the Church has always held to be capable of realisation, which has been actually realised in no few whom most of us must have known. Further, the fountainheads of thought, like those of the Nile, are wrapped in obscurity. By what process grace may work with the very young is an insoluble problem in psychology, which Christianity has not revealed. We know nothing further than that Christ blessed little children. That blessing was impartial, for it was communicated to all who were brought to Him; it was real, otherwise He would not have blessed them at all. That He conveys to them such grace as they are capable of receiving is all that we can know. And yet again; the Salvationist theory exalts parents and surroundings into the place of Christ. It deposes His sacrament, which lies at the root of St. John’s language, and boasts that it will secure Christ’s end, apparently without any recognition of Christ’s means. II The second great idea in the verses dealt with in this chapter is Victory. The intended issue of the New Birth is conquest-"All that is born of God conquers the world." The idea of victory is almost exclusively confined to St. John’s writings. The idea is first expressed by Jesus-"Be of good cheer: I have conquered the world." The first prelusive touch in the Epistle hints at the fulfilment of the Saviour’s comfortable word in one class of the Apostle’s spiritual children. "I write unto you, young men, because ye have conquered the wicked one. I have written unto you, young men, because ye have conquered the wicked one." Next, a bolder and ampler strain-"Ye are of God, little children, and have conquered them: because greater is He that is in you, than he that is in the world." Then with a magnificent persistence, the trumpet of Christ wakens echoes to its music all down and round the defile through which the host is passing-"All that is born of God conquereth the world: and this is the conquest that has conquered the world-the Faith which is ours." When, in St. John’s other great book, we pass with the seer into Patmos, the air is, indeed, "full of noises and sweet sounds." But dominant over all is a storm of triumph, a passionate exultation of victory. Thus each epistle to each of the seven Churches closes with a promise "to him that conquereth." The text promises two forms of victory. 1. A victory is promised to the Church universal. "All that is born of God conquereth the world." This conquest is concentrated in, almost identified with "the Faith." Primarily, in this place, the term (here alone found in our Epistle) is not the faith by which we believe, but the Faith which is believed - as in some other places; not faith subjective, but The Faith objectively. Here is the dogmatic principle. The Faith involves definite knowledge of definite principles. The religious knowledge which is not capable of being put into definite propositions we need not trouble ourselves greatly about. But we are guarded from over-dogmatism. The word "of us" which follows "the Faith" is a mediating link between the objective and the subjective. First, we possess this Faith as a common heritage. Then, as in the Apostles’ creed, we begin to individualise this common possession by prefixing "I believe" to every article of it. Then the victory contained in the creed, the victory which the creed is (for more truly again than of Duty may it be said of Faith, "thou who art victory"), is made over to each who believes. Each, and each alone, who in soul is ever believing, in practice is ever victorious. This declaration is full of promise for missionary work. There is no system of error, however ancient, subtle, or highly organised, which must not go down before the strong collective life of the regenerate. No less encouraging is it at home. No form of sin is incapable of being overthrown. No school of antichristian thought is invulnerable or invincible. There are other apostates besides Julian who will cry -" Galilaee, vicisti! " 2. The second victory promised is individual, for each of us. Not only where cathedral spires lift high the triumphant cross; on battlefields which have added kingdoms to Christendom; by the martyr’s stake, or in the arena of the Coliseum, have these words proved true. The victory comes down to us. In hospitals, in shops, in courts, in ships, in sick rooms, they are fulfilled for us. We see their truth in the patience, sweetness, resignation, of little children, of old men, of weak women. They give a high consecration and a glorious meaning to much of the suffering that we see. What, we are sometimes tempted to cry-is this Christ’s Army? are these His soldiers, who can go anywhere and do anything? Poor weary ones with white lips, and the beads of death sweat on their faces, and the thorns of pain ringed like a crown round their foreheads; so wan, so worn, so tired, so suffering, that even our love dares not pray for them to live a little longer yet. Are these the elect of the elect, the vanguard of the regenerate, who carry the flag of the cross where its folds are waved by the storm of battle; whom St. John sees advancing up the slope with such a burst of cheers and such a swell of music that the words-"this is the conquest" - spring spontaneously from his lips? Perhaps the angels answer with a voice which we cannot hear-"Whatsoever is born of God conquereth the world." May we fight so manfully that each may render if not his "pure" yet his purified "soul unto his captain Christ, Under whose colours he hath fought so long":-that we may know something of the great text in the Epistle to the Romans, with its matchless translation-"we are more than conquerors through Him who loved us"- that arrogance of victory which is at once so splendid and so saintly. 1 John 5:6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. Chapter 16 THE GOSPEL AS A GOSPEL OF WITNESS; THE THREE WITNESSES 1 John 5:6-10 IT has been said that Apostles and apostolic men were as far as possible removed from common sense, and have no conception of evidence in our acceptation of the word. About this statement there is scarcely even superficial plausibility. Common sense is the measure of ordinary human tact among palpable realities. In relation to human existence it is the balance of the estimative faculties; the instinctive summary of inductions which makes us rightly credulous and rightly incredulous, which teaches us the supreme lesson of life, when to say "yes." and when to say "no." Uncommon sense is superhuman tact among no less real, but at present impalpable realities; the spiritual faculty of forming spiritual inductions aright. So St. John, among the three great canons of primary truth with which he closes his Epistle, writes-"we know that the Son of God hath come and is present, and hath given us understanding, that we know Him who is true." So with evidences. Apostles did not draw them out with the same logical precision, or rather not in the same logical form. Yet they rested their conclusions upon the same abiding principle of evidence, the primary axiom of our entire social life, that there is a degree of human evidence which practically cannot deceive. "If we receive the witness of men." The form of expression implies that we certainly do. Peculiar difficulty has been felt in understanding the paragraph. And one portion of it remains difficult after any explanation. But we shall succeed in apprehending it as a whole only upon condition of taking one guiding principle of interpretation with us. The word witness is St. John’s central thought here. He is determined to beat it into our thoughts by the most unsparing iteration. He repeats it ten times over, as substantive or verb, in six verses. His object is to turn our attention to his Gospel, and to this distinguishing feature of it-its being from beginning to end a Gospel of witness. This witness he declares to be fivefold. (1) The witness of the Spirit, of which the fourth Gospel is preeminently full. (2) The witness of the Divine Humanity, of the God-Man, who is not man deified, but God humanified. This verse is no doubt partly polemical, against heretics of the day, who would clip the great picture of the Gospel, and force it into the petty frame of their theory. This is He (the Apostle urges) who came on the stage of the world’s and the Church’s history as the Messiah, under the condition, so to speak, of water and blood; bringing with him, accompanied by, not the water only, but the water and the blood. Cerinthus separated the Christ, the divine Aeon, from Jesus the holy but mortal man. The two, the divine potency and the human existence, met at the waters of Jordan, on the day of the Baptism, when the Christ united himself to Jesus. But the union was brief and unessential. Before the crucifixion, the divine ideal Christ withdrew. The man suffered. The impassible immortal potency was far away in heaven. St. John denies the fortuitous juxtaposition of two accidentally united existences. We worship one Lord Jesus Christ, attested not only by Baptism in Jordan, the witness of water, but by the death on Calvary, the witness of blood. He came by water and blood, as the means by which His office was manifested; but with the water and with the blood, as the sphere in which He exercises that office. When we turn to the Gospel, and look at the pierced side, we read of blood and water, the order of actual history and physiological fact. Here St. John takes the ideal, mystical, sacramental order, water and blood-cleansing and redemption- and the sacraments which perpetually symbolise and convey them. Thus we have Spirit, water, blood. "Three are they who are ever witnessing." These are three great centres round which St. John’s Gospel turns. These are the three genuine witnesses, the trinity of witness, the shadow of the Trinity in heaven. (3) Again the fourth Gospel is a Gospel of human witness, a tissue woven out of many lines of human attestation. It records the cries of human souls overheard and noted down at the supreme crisis moment, from the Baptist, Philip, and Nathanael, to the everlasting spontaneous creed of Christendom on its knees before Jesus, the cry of Thomas ever rushing molten from a heart of fire-"My Lord and my God." (4) But if we receive, as we assuredly must and do receive, the overpowering and soul-subduing mass of attesting human evidence, how much more must we receive the Divine witness, the witness of God so conspicuously exhibited in the Gospel of St. John! "The witness of God is greater, because this" (even the history in the pages to which he adverts) "is the witness; because" (I say with triumphant reiteration) "He hath witnessed concerning His Son." This witness of God in the last Gospel is given in four forms-by Scripture, by the Father, by the Son Himself, by His works. (5) This great volume of witness is consummated and brought home by another; He who not merely coldly assents to the word of Christ, but lifts the whole burden of his belief on to the Son of God, hath the witness in him. That which was logical and external becomes internal and experimental. In this ever-memorable passage, all know that an interpolation has taken place. The words-"in heaven the Father, the Word, and the Holy Ghost; and these three are one. And there are three that bear witness in earth"-are a gloss. A great sentence of one of the first of critics may well reassure any weak believers who dread the candour of Christian criticism, or suppose that it has impaired the evidence for the great dogma of the Trinity. "If the fourth century knew that text, let it come in, in God’s name; but if that age did not know it, then Arianism in its height was beaten down without the help of that verse; and, let the fact prove as it will, the doctrine is unshaken." The human material with which they have been clamped should not blind us to the value of the heavenly jewels which seemed to be marred by their earthly setting. It is constantly said-as we think with considerable misapprehension-that in his Epistle St. John may imply, but does not refer directly to any particular incident in, his Gospel. It is our conviction that St. John very specially includes the Resurrection -the central point of the evidences of Christianity-among the things attested by the witness of men. We propose in another chapter to examine the Resurrection from St. John’s point of view. 1 John 5:9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. Chapter 17 THE WITNESS OF MEN (APPLIED TO THE RESURRECTION) 1 John 5:9 AT an early period in the Christian Church the passage in which these words occur was selected as a fitting Epistle for the First Sunday after Easter, when believers may be supposed to review the whole body of witness to the risen Lord and to triumph in the victory of faith. It will afford one of the best illustrations of that which is covered by the comprehensive canon-"if we receive the witness of men"-if we consider the unity of essential principles in the narratives of the Resurrection, and draw the natural conclusions from them. I Let us note the unity of essential principles in the narratives of the Resurrection. St. Matthew hastens on from Jerusalem to the appearance in Galilee. "Behold! He goeth before you into Galilee," is, in some sense, the key of the twenty-eighth chapter. St. Luke, on the other hand, speaks only of manifestations in Jerusalem or its neighbourhood. Now St. John’s Resurrection history falls in the twentieth chapter into four pieces, with three manifestations in Jerusalem. The twenty-first chapter (the appendix chapter) also falls into four pieces, with one manifestation to the seven disciples in Galilee. St. John makes no profession of telling us all the appearances which were known to the Church, or even all of which he was personally cognisant. In the treasures of the old man’s memory there were many more which, for whatever reason, he did not write. But these distinct continuous specimens of a permitted communing with the eternal glorified life (supplemented on subsequent thought by another in the last chapter) are as good as three or four hundred for the great purpose of the Apostle. "These are written that ye might believe that Jesus is the Christ, the Son of God." Throughout St. John’s narrative every impartial reader will find delicacy of thought, abundance of matter, minuteness of detail. He will find something more. While he feels that he is not in cloudland or dreamland, he will yet recognise that he walks in a land which is wonderful, because the central figure in it is One whose name is Wonderful. The fact is fact, and yet it is something more. For a short time poetry and history are absolutely coincident. Here, if anywhere, is Herder’s saying true, that the fourth Gospel seems to be written with a feather which has dropped from an angel’s wing. The unity in essential principles which has been claimed for these narratives taken together is not a lifeless identity in details. It is scarcely to be worked out by the dissecting maps of elaborate harmonies. It is not the imaginative unity, which is poetry; nor the mechanical unity, which is fabrication; nor the passionless unity, which is commended in a police report. It is not the thin unity of plain song; it is the rich unity of dissimilar tones blended into a figure. This unity may be considered in two essential agreements of the four Resurrection histories. 1. All the Evangelists agree in reticence on one point-in abstinence from one claim. If any of us were framing for himself a body of such evidence for the Resurrection as should almost extort acquiescence, he would assuredly insist that the Lord should have been seen and recognised after the Resurrection by miscellaneous crowds-or, at the very least, by hostile individuals. Not only by a tender Mary Magdalene, an impulsive Peter, a rapt John, a Thomas through all his unbelief nervously anxious to be convinced. Let Him be seen by Pilate, by Caiaphas, by some of the Roman soldiers, of the priests, of the Jewish populace. Certainly, if the Evangelists had simply aimed at effective presentation of evidence, they would have put forward statements of this kind. But the apostolic principle-the apostolic canon of Resurrection evidence-was very different. St. Luke has preserved it for us, as it is given by St. Peter. "Him God raised up the third day, and gave Him to be made manifest after He rose again from the dead, not to all the people, but unto witnesses chosen before of God, even to us." He shall, indeed, appear again to all the people, to every eye; but that shall be at the great Advent. St. John, with his ideal tenderness, has preserved a word of Jesus, which gives us St. Peter’s canon of Resurrection evidence, in a lovelier and more spiritual form. Christ as He rose at Easter should be visible, but only to the eye of love, only to the eye which life fills with tears and heaven with light-"Yet a little while, and the world seeth Me no more; but ye see Me He that loveth Me shall be loved of My Father, and I will manifest Myself to Him." Round that ideal canon St. John’s Resurrection history is twined with undying tendrils. Those words may be written by us with our softest pencils over the twentieth and twenty-first chapters of the fourth Gospel. There is-very possibly there can be-under our present human conditions, no manifestation of Him who was dead and now liveth, except to belief, or to that kind of doubt which springs from love. That which is true of St. John is true of all the Evangelists. They take that Gospel, which is the life of their life. They bare its bosom to the stab of Celsus, to the bitter sneer plagiarised by Renan-"why did He not appear to all, to His judges and enemies? Why only to one excitable woman, and a circle of His initiated? The hallucination of a hysterical woman endowed Christendom. with a risen God." An apocryphal Gospel unconsciously violates this apostolic, or rather divine canon, by stating that Jesus gave His grave clothes to one of the High Priest’s servants. There was every reason but one why St. John and the other Evangelists should have narrated such stories. There was only one reason why they should not, but that was all-sufficient. Their Master was the Truth as well as the Life. They dared not lie. Here, then, is one essential accordance in the narratives of the Resurrection. They record no appearances of Jesus to enemies or to unbelievers. 2. A second unity of essential principle will be found in the impression produced upon