1 John 5:6-8
The two central themes of 1 John—trust in Jesus and love of believer for one another—are brought together again at the start of chapter 5. Just as they represented the two aspects of the two-fold command, or duty, for the believer in Christ, so here they define one’s Christian identity—as a son/child of God, one who has come to be born of God. This is stated clearly in verse 1:
“Every (one) trusting that Yeshua is the Anointed (One) has come to be (born) out of God, and every (one) loving the (One) causing (one) to be (born) [also] loves the (one) having come to be (born) out of Him.”
The articular perfect participle o( gegennhme/no$ (“the [one] having coming to be [born]”) serves as a title for believers in the Johannine letters. Apart, it would seem, from the second occurrence in 5:18, the verb genna/w in 1 John always is used of believers, referring to our spiritual birth “out of God” (e)k tou= qeou=)—cf. 2:29; 3:9 (twice); 4:7; 5:4, 18; also Jn 1:13; 3:3-8. It is always used in the passive, i.e. the so-called “divine passive”, where God (and the Spirit of God) is the implied subject; only in the second occurrence here in verse 1 is God indicated as the active subject.
Love is the aspect emphasized in vv. 2-3, while faith/trust in Jesus is given emphasis in vv. 4ff. Indeed, in verses 4-5 it is stated that our trust in Jesus is that which gives us victory over the world:
“(For it is) that every (one) having coming to be (born) out of God is victorious [nika=|] (over) the world; and this is the victory [nikh/] th(at) gives victory [nikh/sasa] (over) the world—our trust. [And] who is the (one com)ing to be victorious (over) the world, if not the (one) trusting that Yeshua is the Son of God.”
In the Johannine writings the word ko/smo$ refers, according to the fundamental meaning of the word, to the current world order—i.e. the arrangement of things as they have come to be for created (spec. human) beings, governed and dominated by sin and darkness. In John 16:33, the closing words of the Last Discourse proper, Jesus declares “I have been victorous [neni/khka] (over) the world!” Presumably it is the completion of Jesus’ mission on earth—the e)ntolh/ given to him by the Father—culminating in his sacrificial death (cf. 19:30) which is in view. This same duty or “command” (e)ntolh/) is expressed for the believer in terms of trust in Jesus and love for fellow believers, as we have seen. The word e)ntolh/ appears again here in verse 3, connected specifically with the duty to love, but it would apply just as well to the trust that is emphasized in vv. 4ff. Just as Jesus was victorious over the world, so, too, are we through our trust in him.
This “trust” (pi/sti$) is not left unqualified. For the author of the letter, true trust or “faith” in Jesus means something definite—a specific recognition (and confession) of Jesus’ identity as the Anointed One (Christ/Messiah) and Son of God. Of particular interest for the author is the Christological belief that Jesus was the Anointed One and Son of God who came to earth in the flesh (e)n sarki/). This is the test given in 4:2-3, and any message which denies, or is unwilling to admit, this about Jesus, is “against the Anointed” (a)nti/xristo$, i.e. “antichrist”). From the context, we may fairly assume that such a Christological view characterized those who separated from the Johannine congregations. It may also explain why the author begins the letter as he does (in 1:1), emphasizing the (concrete) hearing, seeing and touching of Jesus. Such a view (denying Jesus’ coming “in the flesh”) would seem to reflect some early kind of “docetic” Christology—i.e., that Jesus was not a true flesh-and-blood human being (in the ordinary sense), but only seemed to be so. It must be admitted, as many commentators have noted, that it would not be difficult for such a Christological outlook to develop from the Gospel of John itself with its “high” Christology. By comparison with the Synoptic Gospels, and other early strands of Gospel tradition, the portrait of Jesus in the Fourth Gospel gives relatively less emphasis on certain aspects of Jesus’ human nature—i.e. his experience as a true human being.
It is particularly in regard to Jesus’ experience of human suffering that the Gospel of John differs considerably from the Synoptics. Consider that:
- There is no institution of the “Lord’s Supper” in the Last Supper scene; as a result, the breaking of his body and shedding of his blood is not emphasized (or even mentioned) in chapters 13-17. By contrast, earlier references to Jesus’ upcoming death stress his (divine) authority in laying down his life, and taking it up again (cf. 10:17-18, etc).
- In the Garden scene (18:1-11f), there is no account of any suffering by Jesus such as we see in Mk 14:34-39 par; [Lk 22:43-44] (but note Jn 12:27). By contrast, Jesus is depicted as being fully in control of events, speaking with such authority to his captors that they fall to the ground (v. 5-8).
- Similarly, Jesus speaks with divine authority to Pilate (18:33-38; 19:9-11), while in the Synoptics he says virtually nothing.
- There is no “cry of dereliction” by Jesus on the cross, nor any loud cry at the moment of his death; nor is there any account of people standing by mocking him. By contrast, Jesus is surrounded by his mother and close disciples, and appears to speak calmly, depicted as being in control of events, even at the very moment of his death (19:25-30).
Clearly, the Gospel writer has a very different side of the story he is telling, one which, while drawing upon many of the same fundamental historical traditions as the Synoptics, is presented in different manner, with themes and points of emphasis unique to the Johannine Tradition. One especially important tradition—that of the blood and water emerging out of Jesus side (19:31-37, vv. 34, 37)—would seem to relate in some way to 1 John 5:6-8. Here is how this passage begins:
“This is the (one) coming through water and blood—Yeshua (the) Anointed—not in the water only, but in the water and the blood; and the Spirit is the (one) giving witness (to this), (in) that [i.e. because] the Spirit is the Truth.” (v. 6)
The initial (emphatic) pronoun (“this”, ou!to$) picks up from the end of verse 5, and refers to Jesus, the Son of God (“…that Yeshua is the Son of God”); the same identification is specified parethetically in v. 6, thus combining the two titles marking Jesus’ identity:
- “Yeshua…the Son of God“
- “Yeshua the Anointed (One)“
As in the case of the declaration in 4:2-3, it is not enough to trust/proclaim Jesus by these titles, but also to recognize (and confess) that Jesus came “through water and blood”. This phrase, and the statement in v. 6a, has long perplexed commentators—how exactly should this phrase be understood, and what, indeed, does it mean? The first clue lies in the obvious parallel with 4:2-3; note the specific belief regarding Jesus which was the point of contention between the author and the “antichrists”:
- Jesus…has come in the flesh [e)n sarki/] (4:2)
- Jesus…is the one (hav)ing come through water and blood [di’ u%dato$ kai\ ai%mato$] (5:6)
While the preposition dia/ (“through”) is different, that it may be understood as synonymous with e)n (“in”) is clear from the phrasing which follows: “in water and blood” (e)n tw=| u%dati kai\ tw=| ai%mati). Thus the parallel is even more precise:
- in the flesh
- in water and blood
In other words, to say that Jesus came “in water and blood” is generally the same as saying that he came “in the flesh”. At the same time, the phrase in 5:6 also appears to build on that in 4:2, indicating a development of thought. If “in the flesh” indicates that Jesus was born as a real flesh-and-blood human being, taking on the human condition, then the expression “water and blood” must relate to this in some way. This will be the focus of the discussion in the next daily note.