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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 5:18–21. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.A recapitulation of the privileges and advantages of sound Christian believers.
1.They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, Jo1 5:1) sinneth not (Jo1 5:18), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said Jo1 3:6, Jo1 3:9), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin.
2.They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not (Jo1 5:18), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. they are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, Jo1 5:19. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination (Deu 32:9); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. there is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, Jo1 5:20. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as Joh 1:18), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, Joh 17:3. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: "And we are in him that is true, even (or and) in his Son Jesus Christ, Jo1 5:20. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life" or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life" (Joh 1:1, and here, Jo1 1:2), "so that in union with either, much more with both, we are united to the true God and eternal life." Then we have,
II.The apostle's concluding monition:
"Little children" (dear children, as it has been interpreted), "keep yourselves from idols, Jo1 5:21. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."
Historical interpretation
Eight Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And the Son of God has come and given us understanding," which comes to us, that is, by faith, and is also called the Holy Spirit.
The understanding which God gave, by which it is known that the true Son of God is coming, is the same as the mind of Christ.
If He is begotten, He is Son: if He is Son, He is the "true Son," because Only-Begotten. For we also are called sons: He Son by nature, we sons by grace. To say that because He is begotten, He is of another nature, is to deny that He is the "true Son." Now we have the Scripture: "That we may be in His true Son Jesus Christ; He is the true God and Eternal Life." Why "true God"? because "true Son" of God. For if He has given to animals this property, that what they beget shall be none other than what they themselves are: man begets man, dog begets dog, and should God not beget God? If then He is of the same substance, why callest thou Him less?
Hence also by consequence we understand, that what the apostle Paul saith, "Who only hath immortality," he saith not merely of the Father, but of the One and Only God, which the Trinity itself is. For neither is the "Eternal Life" itself mortal in respect of any mutability: and consequently, since the Son of God "is Eternal Life," He also is to be understood together with the Father, where it is said, "Who only hath immortality."
When ye read, "That we may be in His true Son Jesus Christ," think of the "true Son" of God. But this Son ye in no wise think to be the true Son of God, if ye deny Him to be begotten of the substance of the Father. For was He already Son of Man and by gift of God became Son of God, begotten indeed of God, but by grace, not by nature? Or, though not Son of Man, yet was He some sort of creature which, by God's changing it, was converted into Son of God? If you mean nothing of this sort, then was He either begotten of nothing, or of some substance. But thou hast relieved us from all fear of having to suppose that you affirm the Son of God to be of nothing, for thou hast declared that this is not your meaning. Therefore, He is of some substance. If not of the substance of the Father, then of what? Tell me. But ye cannot find any other. Consequently, the Father and the Son are of one and the same substance. This is the Homousion.
Flesh is begotten of flesh, the Son of flesh is begotten of the substance of the flesh. Set aside corruption, reject from the eye of the mind all carnal passions, and behold "the invisible things of God understood by the means of the things that are made." Believe that the Creator who hath given flesh power to beget flesh, who hath given parents power of the substance of the flesh to generate "true sons" of flesh, much more had power to beget a "true Son" of His own substance, and to have one substance with the true Son, the spiritual incorruption remaining and carnal corruption being altogether alien therefrom.
In the Scriptures both you and We read, "That we may be in His true Son Jesus Christ; He is the true God and Eternal Life." Let both parties yield to such weighty evidence. Tell us then, whether this "true Son" of God, discriminated as He is by the property of this name from those who are sons by grace, be of no substance or of some substance. Thou sayest, "I do not say that He is of no substance, lest I should say that He is of nothing." He is therefore of some substance: I ask, of what? If not of the substance of the Father, seek another. If thou findest not another, as indeed thou canst find none at all, then acknowledge it to be the Father's, and confess the Son Homousios, "of one substance with the Father."
Is it because when a human father begets a son, though human beget human, yet greater begets less? If so, then let us wait for Christ to grow as human beings grow whom human beings beget! But if Christ, ever since He was begotten (and this was not in time but from eternity), is what He is, and yet is less than the Father, at that rate the human condition is the better of the two: for a human being at any rate can grow, and has the property of sooner or later attaining to the age, to the strength of the father; but He never: then how is He a "true Son"?
And if the Son be not of the same substance as the Father, then is He a made substance: if a made substance, then not "all things were made by Him:" but, "all things were made by Him;" therefore, He is of one and the same substance with the Father. And therefore, not only God, but True (or, Very) God. Which the same John doth most openly affirm in his epistle: "We know that the Son of God is come; and hath given us an understanding that we may learn to know the True God, and may be in His true Son Jesus Christ. This is the True God and Eternal Life."
Even at the end of his letter, John never stops insisting on the need for right doctrine. We have been given understanding to the extent that we have known the Son of God, who really has come into the world. This is what it means to say that “we have the mind of Christ.” The person who has this mind and understanding knows what is really true and is united with him because he shares the same mind.
And we know that the Son of God has come, etc. For what could be clearer than these words? What could be sweeter? What could be said more strongly against all heresies? Christ is the true Son of God. The Father of Christ Jesus our Lord is the true God. The eternal Son of God came temporally into the world, who was in the world, and through whom the world was made. Nor did He come for any other reason than for our salvation, that is, to give us the understanding to know the true God. For no one could come to life without divine knowledge, no one could know God except by His teaching: as He Himself says: And no one knows the Son except the Father, nor does anyone know the Father except the Son, and whom the Son wills to reveal Him (Luke X). It is implied: both the Father and the Son. For the Son reveals both, who, appearing visibly in the flesh, has deigned to now reveal the secrets of divinity through His Gospel.
This is the true God, and eternal life. He had said that the Son is the true God, and repeatedly affirms that this one is the true God. He says that this one is eternal life. Not in the way eternal life is promised to us, which takes us from time and places us so that we never cease living well; but the Son is life, always remaining without the beginning of time, always remaining without end.
We know that whoever is born of God does not sin, but he who has been born of God guards (τηρεῖ) 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. 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.
Having declared this, he subsequently indicates whose sin is the sin leads to death; and he says that whoever is born of God does not sin. For when he has once entrusted himself to the one dwelling in him through adoption in Christ, he remains inaccessible to sin. However, lest anyone think that such a nature has been completely changed, so that he can no longer be seized by sin, he adds:
"He guards himself," as if to say: Unless he were to keep and guard himself from the evil one, he would certainly sin. Therefore, it is not nature that leads to perfection, but rather the glory of God, who, because He has adopted us, has deemed us worthy of such grace: that by keeping and guarding what has been given to us by Him, we may also have it, so that we do not sin. For unless it were so, since the world is established in evil (and the world refers to those who have not committed themselves to God through good works), nothing would prevent us from being examined along with those who perish: because the mind of man is continually inclined to evil from early youth, as God revealed during the time of the flood. (Gen. 8:22) But since, John says, the Son of God has come and has given us an understanding by which we may know the true God through internal understanding, and be in His true Son Jesus Christ: we have come to know through this glory that He is the true God and eternal life, and by knowing we are safe from the onslaught of evil and its offenses. "This is the true God." This, also, serves as a demonstrative article. Here, the article indicates relationship. "keep yourself from idols." Some have questioned: If John writes this to the perfect, why does he now command them to beware of idols? We therefore say that because he wrote to the whole Church, which was not made up of a select people, but there were also some among them who were less affected. Therefore, he commands all these, looking at their slippery nature.
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Summary
First John 5:20 serves as a profound capstone to the epistle, encapsulating the apostle John's central message of assurance, authentic knowledge of God, and the supreme identity of Jesus Christ. It declares with unwavering certainty that believers possess a divine understanding, granted by the Son of God, enabling them to truly know the one true God. This knowledge is not merely intellectual but relational, establishing believers in an intimate union with God the Father through His Son, Jesus Christ, who is explicitly affirmed as both the true God and the source of eternal life.
Context
Literary Context
This verse stands as a powerful concluding statement in 1 John, immediately preceding the final doxology and warning against idols in 1 John 5:21. It synthesizes several major themes developed throughout the epistle: the assurance of salvation (1 John 5:13), the reality of Jesus' incarnation (1 John 4:2), the necessity of knowing God (1 John 2:3-4), and the nature of eternal life found in Christ (1 John 1:2). As such, this verse functions as a theological climax, solidifying the believer's foundation in Christ.
Historical & Cultural Context
John's epistle was written to a community grappling with emerging proto-Gnostic heresies, particularly those denying the full humanity or divinity of Jesus Christ. These false teachers, often referred to as antichrists or deceivers (1 John 2:18-23; 1 John 4:1-3), propagated ideas that separated the "Christ-spirit" from the man Jesus, or claimed a superior, esoteric "knowledge" (gnosis) as the path to salvation. John directly counters these errors by emphasizing the tangible reality of Jesus' incarnation ("is come") and unequivocally affirming His divine identity as "the true God" and the sole source of "eternal life," accessible not through secret knowledge but through belief in Him.
Key Themes
The verse powerfully articulates several core themes of 1 John. The theme of knowledge and assurance is paramount, as John repeatedly asserts "we know" (οἴδαμεν, oidamen), grounding faith in certainty rather than speculation. This knowledge is not merely intellectual assent but a transformative, relational understanding of God. The divinity and humanity of Jesus Christ are central, with John affirming both His historical coming and His eternal nature as God. Finally, the theme of eternal life is presented as inextricably linked to Jesus Christ, who is not only the revealer of eternal life but its very embodiment. This life is experienced in the present through union with Christ and is the blessed hope of the future, as explored throughout the epistle, for example, in 1 John 1:2 and 1 John 2:25.
Exposition and Analysis
Key Word Analysis
This verb, G1097, signifies more than mere intellectual acquaintance; it denotes a deep, experiential, and relational knowledge. In this context, it implies an intimate and transformative understanding of God, made possible by the Son. It is a knowledge that leads to fellowship and union.
G1271 refers to the faculty of deep thought, the mind, or its disposition. Here, it indicates a spiritual insight or enlightenment that enables believers to perceive and comprehend divine truth, particularly concerning the true nature of God and Jesus Christ. This understanding is a gift, not something achieved by human effort alone.
Derived from alēthēs (truthful), describes something as genuine, authentic, and real, in contrast to what is false, counterfeit, or merely apparent. When applied to God and Jesus, it emphasizes their absolute reality and trustworthiness, distinguishing them from idols or false gods.
Verse Breakdown
"And we know that the Son of God is come, and hath given us an understanding"
This opening clause establishes the foundation of Christian assurance. The phrase "we know" (οἴδαμεν, oidamen) reflects a settled, certain knowledge, not a mere belief or hope. The historical reality of "the Son of God is come" (ἥκω, hēkō, "to arrive, be present") underscores the incarnation—Jesus' physical advent into the world. His coming is purposeful: He "hath given us an understanding" (διάνοια, diánoia). This understanding is a divine enablement, a spiritual capacity granted by Christ, allowing believers to apprehend spiritual realities that were previously hidden or obscured.
"that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ"
The purpose of this divine understanding is twofold. First, "that we may know him that is true" (ἀληθινός, alēthinós), referring to God the Father, the ultimate reality and source of all truth. This knowing is the ginōskō (experiential knowledge) discussed above. Second, it leads to the profound declaration of union: "and we are in him that is true," which is immediately clarified by the appositional phrase, "[even] in his Son Jesus Christ." This highlights the Trinitarian nature of salvation and communion: believers are in the true God (the Father) through their union with the Son, Jesus Christ. Christ is the mediator and the sphere of this intimate relationship.
"This is the true God, and eternal life"
This climactic declaration unequivocally identifies Jesus Christ. The demonstrative pronoun "This" (οὗτος, houtos) refers directly back to "his Son Jesus Christ." John explicitly states that Jesus Christ "is the true God" (ἀληθινὸς Θεός, alēthinós Theos), a clear and powerful affirmation of His deity, directly countering any Gnostic tendencies to diminish His divine nature. Furthermore, Jesus is declared to be "eternal life" (αἰώνιος ζωή, aiōnios zōē). He is not merely the giver of eternal life or the way to it, but He is the very essence and embodiment of that life. This reinforces the core message of John's Gospel and epistles: life is found in Him.
Literary Devices
The verse employs several significant literary devices. Assertion is prominent, with John's repeated use of "we know" (οἴδαμεν), conveying a sense of absolute certainty and assurance to his readers. This direct, declarative language serves to counter the uncertainty and false claims of the heretics. The phrase "him that is true" and "the true God" utilizes epithet, emphasizing the authentic and genuine nature of God and Christ in contrast to false deities or deceptive teachings. The apposition in "we are in him that is true, [even] in his Son Jesus Christ" clarifies and strengthens the theological point, showing that union with the Father is inseparable from union with the Son. Finally, the concluding statement, "This is the true God, and eternal life," is a powerful identification and summary statement, succinctly encapsulating the core theological truths about Jesus Christ's divine nature and His role as the source of eternal life. This concise, definitive declaration acts as a theological anchor for the entire epistle.
Theological and Thematic Connections
First John 5:20 stands as a cornerstone of Christian theology, profoundly affirming the deity of Jesus Christ and the nature of salvation. It teaches that true knowledge of God is not an abstract philosophical pursuit but a personal, relational encounter made possible solely through the incarnation and revelatory work of Jesus. This verse undergirds the concept of the Trinity, showing how the Father is known through the Son, and how believers are brought into communion with the Father by being "in" the Son. It also solidifies the understanding that eternal life is not merely a future state but a present reality, indwelling the believer through Christ, who is Himself the very essence of that life. This truth provides immense assurance and a firm foundation for faith in the face of spiritual deception.
Reflection and Application
This verse offers profound comfort and a clear directive for Christian living. To "know him that is true" is the essence of eternal life, and this knowledge is a gift, an "understanding" graciously provided by the Son of God. This means our spiritual comprehension is not self-generated but divinely bestowed, enabling us to discern truth from error and to abide in a genuine relationship with God. The assurance that "we are in him that is true, even in his Son Jesus Christ" speaks to the security and intimacy of our union with God. Our identity is found in Christ, and through Him, we are eternally connected to the Father. This reality should cultivate a deep sense of peace, confidence, and gratitude. It calls us to continually lean into this divinely granted understanding, seeking to know Christ more deeply, for in Him dwells the fullness of the true God and the very essence of eternal life. Our daily lives should reflect this truth, living as those who are truly "in Him," manifesting His life and truth to the world.
Questions for Reflection
FAQ
What does it mean that Jesus "hath given us an understanding"?
This phrase means that Jesus, through His incarnation, ministry, death, resurrection, and the sending of the Holy Spirit, has supernaturally enlightened our minds and spirits. The Greek word for "understanding" (diánoia) refers to our faculty of thought and comprehension. Before Christ, humanity was spiritually blind or limited in its ability to truly know God. Jesus, as the ultimate revelation of the Father (John 14:9), has opened our eyes and given us the spiritual capacity to grasp divine truths, especially concerning the nature of God and the path to eternal life. This is not merely intellectual knowledge but a profound, transformative insight into God's character and purposes.
How does this verse affirm the deity of Jesus Christ?
The verse contains a direct and unequivocal statement: "This is the true God, and eternal life." The demonstrative pronoun "This" (οὗτος, houtos) refers directly back to "his Son Jesus Christ" in the preceding clause. Therefore, John explicitly identifies Jesus Christ as "the true God." This is a powerful and unambiguous declaration of Jesus' divine nature, placing Him on par with God the Father. It is a foundational theological statement that distinguishes Christian belief from any system that would diminish Christ's divinity. Furthermore, by stating He is "eternal life," John attributes to Jesus a quality that belongs solely to God, reinforcing His divine essence.
Christ-Centered Fulfillment
First John 5:20 stands as a profound Christ-centered declaration, asserting that the very essence of knowing God and possessing eternal life is found exclusively in Jesus Christ. He is not merely a prophet or a guide, but the incarnate "Son of God" who "is come," signifying His historical entry into humanity to bridge the chasm between God and man. It is through His unique person and work that humanity receives a divine "understanding," enabling us to truly "know him that is true"—God the Father. This echoes Jesus' own words in John 14:6, "I am the way, the truth, and the life: no man cometh unto the Father, but by me." The verse culminates in the glorious affirmation that Jesus Christ Himself "is the true God, and eternal life." This is the ultimate fulfillment of all divine revelation and human longing: God Himself, in the person of Jesus, has come to dwell among us (John 1:14), revealing the Father and embodying the very life that was lost in Eden. Our union with the "true God" is realized only "in his Son Jesus Christ," making Him the singular focus and source of all spiritual reality and hope, as promised in passages like Colossians 1:19.