John opens this concluding chapter by affirming the inseparable connection between faith in Christ and our new identity as children of God:
“Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.” (1 John 5:1, New International Version)
The phrase “Jesus is the Christ” (Greek: Ἰησοῦς ἐστιν ὁ Χριστός) signifies far more than merely identifying Jesus as Messiah. In the first-century Jewish context, “Christ” (Messiah translated in Greek as Χριστός) meant the Anointed One promised through Old Testament prophets—king, priest, prophet, and divine deliverer. Affirming Jesus as Christ meant declaring allegiance against the religious establishment and Roman authorities who rejected Christ’s claims of divine kingship. Thus, this confession was inherently radical and often carried severe social consequences.
Throughout church history, theologians like John Calvin emphasized this theme, saying our faith in Jesus as the Christ is always evidenced by transformed affections—love towards God and towards fellow believers. Luther also drew attention to how belief in Christ as Savior changed believers’ relationships—converting hearts from enmity to community marked by love.
John assures readers their faith-dependent victory over “the world” (Greek κόσμος—kosmos), here meaning a realm marked by sinfulness and opposition to God. The word “overcome” (Greek: νικάω, nikaō), associated historically with military conquest and athletic victory in ancient Greece, underscores the spiritual victory believers have through faith. John connects victorious faith explicitly to our belief in Christ’s true nature and identity.
John intriguingly points to divine witnesses validating Christ’s true identity:
“For there are three that testify: the Spirit, the water and the blood; and the three are in agreement.” (1 John 5:7-8, New International Version)
The phrase, possibly puzzling to modern readers, carries historical richness. In ancient Jewish legal tradition, at least two or three witnesses were needed to confirm a claim (Deuteronomy 19:15). John applies this principle metaphorically to Christ’s identity. Yet interpretations of “water” and “blood” vary:
The “Spirit” refers unmistakably to the Holy Spirit, witnessing internally and externally to Christ’s Messiahship (John 15:26). Rather than one interpretation excluding another, the text richly embraces these multilayered images, each reinforcing the centrality of Christ’s divine identity, incarnation, and atoning sacrifice.
John now makes explicit his purpose for this entire letter:
“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.” (1 John 5:13, New International Version)
The ancient Hellenistic world sought assurance through philosophy and mystery religions, often leaving people anxious and uncertain. John’s pastoral wisdom meets this deep innate longing for assurance. Biblical “knowledge” (Greek: οἶδα, oida), indicating settled certainty rather than theoretical speculation, offers profound reassurance beyond mere emotional comfort.
Historically, the Protestant Reformers addressed profound theological questions of assurance versus doubt, counteracting medieval theology which often emphasized anxious self-examination. Luther and Calvin vigorously affirmed that true believers can confidently rest on God’s promises of forgiveness and eternal life, because assurance comes not from our perfection, but from Christ’s gracious provision known through faith alone (Ephesians 2:8-10).
Consider the beautiful words of “Blessed Assurance” by Fanny Crosby. It profoundly reminds believers that our eternal destiny is sure because it rests entirely upon Jesus.
John carefully addresses an enigmatic topic—the “sin that leads to death”:
“There is a sin that leads to death. I am not saying that you should pray about that.” (1 John 5:16, New International Version)
Various historical interpretations exist regarding what John meant here:
Regardless of varying opinions, all agree John’s pastoral purpose is cautionary yet hopeful; we should earnestly pray for believers who stumble into sin, trusting God’s mercy and power to restore. We entrust ultimate judgment to God alone, whose grace and wisdom surpass human understanding.
John closes his wise pastoral epistle by powerfully reassuring believers blamelessly kept by Christ:
“We know that anyone born of God does not continue to sin; the One who was born of God keeps them safe, and the evil one cannot harm them.” (1 John 5:18, New International Version)
John clarifies earlier exhortations against habitual sin (chapter 3) by emphasizing our security: Christ Himself protects and sustains believers against spiritual dangers. Early Christians, immersed in cultures saturated by pagan rituals, idol worship, and magical superstition, found comfort here: Jesus—not magical amulets, ceremonies, or philosophical secrets—brought spiritual security and confidence.
John’s emphatic final counsel resonates across centuries:
“Dear children, keep yourselves from idols.” (1 John 5:21, NIV)
This seemingly abrupt ending precisely targets the perennial threat believers face—idolatry. In antiquity, idols encompassed physical images, imperial worship, and cultural values. Today idolatry appears more subtly, often unnoticed in materialism, nationalism, success, and self-centeredness. Historically significant interpreters like Calvin and Wesley continually warned believers against subtle heart-idols.
Father, God of truth and steadfast love, we thank You for confirming our faith through Your Word, Your Spirit, and the redeeming sacrifice of Christ. Surely our victory over the world rests securely on faith in Your beloved Son. Strengthen us now deeper into confidence and assurance, teaching us perseverance in prayer and watchfulness against subtle idols. Grant us wisdom and humility to discern sin, leading others toward Your gracious forgiveness and restoration. May our hearts always remain unswervingly fixed upon Christ, our victory, our security, and our eternal hope. Amen.