1 John 5:11

And this is the record, that God hath given to us eternal life, and this life is in His Son

The Divine record

It is obvious that the designs of God respecting the work of His hands entirely depend on His own will, and that, unless He please to favour us with an express declaration of those designs, we may, indeed, by debating about the probabilities of the case, bewilder ourselves in all the mazes of metaphysical conjecture; but, as for anything like certainty respecting what so deeply concerns us, that is a point which it is utterly beyond our abilities to attain.

Such a declaration, however, God has been pleased to make. In the record of the Old and New Testaments we have an express revelation of His will.

I. The unmerited grant of our God.

1. The nature of the blessing here said to be granted to us.

(1) It is life, life worthy of the name, a life perfectly exempt from every kind and degree of evil, and accompanied by every conceivable and by every inconceivable good.

(2) This life is eternal, not like our present life, which is but as a vapour that appeareth for a short time and then vanisheth away.

(3) It is a life, too, which includes everything that appertains to it, the pardon of our sins, reconciliation with God, adoption into His family, and all those sanctifying influences of the Holy Spirit which constitute the foretaste of this eternal life in the heart of the Christian.

2. The person to whom this grant is here also said to be made. “To us,” the sinful children of sinful parents; “to us,” miserable sinners, who thus were lying in darkness and in the shadow of death, provided only we will accept the boon in His appointed way; “to us” hath God given eternal life.

3. The gratuitous nature of the grant. For in what way but in that of a free gift could eternal life be made over to those who have both forfeited the blessing and incurred the curse?

II. The channel through which this grant is conveyed to us.

1. The obstacles which stood in the way of this grant were of the most formidable description. These were no other than the severer perfections of the Divine nature, and the honour both of God’s law and of His universal government.

2. But by the determination that this free gift of life should be in the Son of God, to be sought for through Him alone, all the obstacles to the grant, which presented themselves from the quarters just referred to, were at once removed.

III. The character of the individuals who will obtain the benefit of this grant and of these who will fail of it. “He that hath the Son hath life, and he that hath not the Son of God hath not life.”

1. It is clear, then, on the one hand, that we are interested in this grant of eternal life if we have the Son.

2. And it is the undisputed testimony of the record that he that thus hath the Son hath life, and that he that hath not the Son of God hath not life. (John Natt, B. D.)

Eternal life a gift

I. The subject of the “record”--“eternal life.” What is it? It is not endless existence. The “record” refers not to this point. The Bible assumes man’s immortality. “Eternal life” consists in the soul’s well-being--its intrinsic, internal blessedness: “the kingdom of God is within you.” This life is “eternal.” It is drawn from the Eternal One; His principles of rectitude imbedded in the heart and “springing up into everlasting life.”

II. The doctrine of the record, “god hath given to us eternal life, and this is in his son.”

1. It is gift. Not something for which men need to toil, but something to be simply received.

2. It is a gift already given. “God hath given,” etc. The believer has its foretaste.

3. It is a gift already given “in His Son.” Not in systems, churches; “grace and truth” come by Jesus Christ.

4. This is for “record.” It is testified that men may know it on God’s authority and live. (Homilist.)

Eternal life

Before opening up the passage there are two preliminary questions that press for answer. In the first place, what is meant by the Scriptural phrase, “eternal life”? The term, eternal life, is hardly at all one of quantity, but of quality. Just as there is wheat life in the wheat plant, bird life in the winged creatures, lion life in the lion, so there is Christ life in the Christian. It is a condition of existence in which the very life of God pulsates through every faculty of the life of man, bringing him into affinity of love and purpose and aspiration with the Eternal Himself. Eternal life is, therefore, the imparting of Christ’s own life to those who accept Him as Saviour and Master. A second preliminary question presses for answer. When and where is this eternal life attained? It seems clear from the Word of God that it is attained in this world and not in the world to come. Men do not go to heaven to get it, but they go to heaven because they have it. If these things are true it surely becomes a pressing interest to every thoughtful man as to how this priceless gift may become his own personal possession, as to how he may grow in eternal life and eternal life grow in him, and as to how he may have the joy, the power, and the prospect of it. These questions are all clearly answered in the text.

I. Eternal life is provided in Christ. “This life is in His Son.” It is of the very last importance to note well the fountain of this eternal life. It is not in man as natural, for as natural he is fallen, and the fall implied the loss of this life of God in the soul of man, the passing away of all conscious affinity with God, and the coming in of a spirit of alienation and hostility. And as it is not in man naturally, neither does man find it in what is called his environment. We think that the power of environment over human life is greatly exaggerated in our day, and is essentially the reversal of a central principle in God’s dealings with the world. It is never the new environment that makes the new man, but it is the new man that creates the new environment. Let us, therefore, face the fact that eternal life is provided only in Jesus Christ our Lord. Those in quest of it have, therefore, not to wander over a wilderness of abstract thought, and not to whip the energies of mind and heart to attain this great end; but, as a person deeply convinced that this gift is not now theirs, to come humbly and trustfully to the feet of the living personality of the Lord Jesus Christ, who alone has this gift to give, and who is longing to bestow it.

II. Eternal life is published in Christ. “This is the record that God hath given to us eternal life,” and this life is in His Son essentially. The whole Word of God is an apocalypse or unveiling of Christ. The testimony of God Himself, of the Holy Spirit, of inspired historian, poet, prophet, and evangelist, all converges on the Lord Jesus Christ.

III. Eternal life is possessed in Christ. God hath given to us eternal life, and this life is in His Son; “he that hath the Son hath life.” The gift has not only been provided and published, but it has in a very real sense actually been given. God has given to us eternal life. We stand firm on the ground that Christ’s part, both in provision and offer, has already been finished; but salvation by gift implies the part of the receiver as well as the part of the giver, and while the gift has been offered there is no salvation, and there can be no salvation till the gift is accepted. This view of the possession of eternal life delivers man from all perplexity as to the ground of his acceptance with God, and as to his humble assurance of the certainty of his salvation. It causes feelings, for example, to fall into due perspective in spiritual experiences. When a man comes to see that he possesses Christ, and on that possession can call eternal life his own, there will come, and must come, those feelings of peace and rest and certainty and enjoyment, and until he is quite sure that he possesses Christ, and with Him all things, the feelings will be fitful and the whole life will be clouded.

IV. Eternal life is perpetuated in Christ. “These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” The entrance of eternal life into the soul of man is the entrance of Christ Himself to dwell and reign and unfold the nature that He inhabits and permeates. The whole Christ, and only Christ, is needed to save, and the whole Christ in perpetual indwelling is needed to sanctify. There is no possible life for the Christian apart from his abiding in Christ and Christ abiding in him. Out of this flows all the sweetness of sanctity, all the dignity of lowliness, all the enlarging of love, all the practical power of obedience, and all the finished graces of a complete character. (G. Wilson.)

Example and life

It will be admitted, of course, that Christ has given us a perfect example. He has not only told us what to do, He has shown us how to live. He was Himself, by the method which He followed, the great object teacher, and His life was the great object lesson. Example is more powerful than precept; its influence goes deeper and takes hold of us with a stronger grasp; but after all it is of the same nature as precept. You can give a child in words some idea of the rules of polite behaviour; you can give him an example of politeness which will be much more instructive and effective in forming his manner than any verbal rules; but the rules and the example would both operate in the same way; they would reach and influence him through his intellect and his will. In both cases the effect produced would be the result of a voluntary effort. It is easier for him to imitate your actions than it is to remember and obey your rules; but both address the will through the intelligence. Now, while the imitation of an action is easier and pleasanter than the obedience of a precept, there is still a great lack of beauty and of vigour in the conduct that is simply the result of imitation. There is a perceptible hardness and stiffness and unreality about it; it is artificial. So, then, if a perfect example were put before us, and we should set ourselves resolutely and carefully to the copying of that example, we should be sure to fail; our lives, though they might seem outwardly very like the life we were trying to imitate, would resemble it only as the artificial flower resembles the real one. When God gave you being He gave you character and personality of your own. What He meant you to be is indicated in the very constitution of your soul, And although by disobedience and alienation from Him you may have badly injured your own character, though the Divine perfection in which it ought to shine may but dimly appear in it, yet the ground plan, so to speak, is there, and that is the plan on which your character is to be built; the thing for you to do is simply to become what God meant you to be, and this you cannot do by trying to imitate the character and conduct of some one else. What men most need is the healing, the quickening, the replenishing of their spiritual life. It is not a model to live by, it is “new life and fuller that we want.” And this is the want that Christ supplies. “I am come,” He says, “that they might have life and that they might have it more abundantly.” How is it that He imparts to men this life? Ah, I do not know that. How does the sun impart life to the seeds and roots and bulbs that during all this long winter have been waiting for him under ground? I do not know how he does it, but I know that he does it. Some of them have heard his voice already and have come forth from their graves. The subtle might of his regenerating rays is seeking them out; they begin to feel in every fibre the influence of his power; life is quickened within them by his genial influence. And as many as receive Jesus Christ, as many as will accept Him as the Lord of their life, and will let Him instruct them and lead them and inspire them, sweetly yielding to the influences of His grace, will find that He is doing for them something like what the sun does for the germs beneath the soil; that He is imparting spiritual life to them; that He is kindling in their souls the love of all things right and true and good, and increasing in them the power to realise such things in their lives. This is what He does for all who will receive Him. But the text says that this life is eternal life. The witness is that God has given to us eternal life and the life is in His Son. Yea, verily! The life whose organising principles are righteousness and truth and love is a life that takes hold of the aeons to come with a sure grasp. God has so made the universe that these principles are indestructible; in the nature of things virtue is immortal; the life that is incorporate with it has the promise of an everlasting day. (W. Gladden, D. D.)

Life in Christ

Mark the grammatical form. The statement is not part of the record, but “the record” itself, as if God had given none else. “This is the record,” standing out alone in its sublime grandeur. “This is the record” that transcends all others by its brilliancy, upon which every conscience might rest. So in 1 John 2:25 he uses exactly the same emphatic expression--“This is the promise that He hath promised us, even eternal life,” as if not a single star shone in the firmament above except this; as if not one promise had been given except this, standing out distinct, full, alone in hopes and comfort to all. And not only he, but St. Paul, so different in the characteristic order of intellect, uses the same kind of expression--“The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23); “the gift,” as if no other boon had been granted--the gift towering out above all, and standing in its holy Alpine grandeur, the noblest blessing God had ever given to His people. Put these three passages together, and then we have brought before us this glorious truth, that He is emphatically the gift, the record to us, the promise of God of life eternal through His Son.

I. The religion which we profess, true practical Christianity, is life. This truth lies at the foundation of this passage; and what type can be more glorious of good conferred? The most despised creature upon earth clings to life. I need not say that the life here spoken of is not physical life, not a life in common with an ungodly man, not a life in common with the beasts that perish, but spiritual life, life in the soul, life in the thinking elements of our nature, life in that part of our nature which links us with God Himself, and which, if lost, consigns us to everlasting ruin. Such then is the boon; the Christian lives. Religion is no dead thing; it is not formalism, it is not mere professionalism, it is not the assent of the understanding to certain dogmas, it is not the experience in the heart even of certain sentimental emotions. Religion, if it be anything at all, is a living, practical reality. I have the conviction that I have spiritual life, because I think with God, I feel the presence of God, I move in the ways of God. The Christian, then, lives; that life may be mysterious, but it is the distinguishing character of the Christian man that he has this spiritual life in him. I add that it is, moreover, a progressive thing. Here religion harmonises with all the phenomena and rules of life.

II. This life is divine in its origin--“God hath given to us eternal life.” All life is of Divine production. Pierce as far as you may into eternity, the deeper and closer our examination of its realities, the more fully and simply are we thrown on our conviction of the Divine origin. All life is the production of the eternal God. The spiritual life of which I speak is, therefore, certainly of His production. The old Greek fable, myth, to use the fashionable expression of modern times, brings out the truth in a simple shape--“You may take a man and set him up by the pillar of the temple, but unless the god who inhabits it touches him he cannot move a step.” Or, according to another Greek fable, you may take clay and form and fashion it into the mould of a man, but unless the celestial fire penetrates the frame and imparts life it has no power of action. “Paul may plant, and Apollos may water, but God gives the increase.” All means and appliances are in vain until the power of God Himself shall visit the Church--all in vain until Jesus Christ, who, when His message is proclaimed, shall accompany that message with His own living power and waken up dead spirits into eternal life.

III. This life is in Christ. The source, I say, of that life which is the gift of God, the source of all life, is Christ Himself. Again, for this purpose He is described as having life in Himself. Mark the emphatic expression. It corresponds with that expression of the living God, “I am that I am”--Jehovah. Pray for this gift, but pray for it in union with Christ’s sacrifice, for without His death the Spirit never had come down.

IV. This life is not only through the Son, but is in the Son, and will just be in us as it is in Him. In other words, the character of the life of the Son of God is a model character to all the brotherhood of Christ; every Christian is a Christian just in the degree that he is Christ-like.

V. This life, this divine gift, is eternal. Now the soul is eternal, and as such, therefore, this life must endure forever. That man is a fool who tries to procure something by great labour which will last only till tomorrow. But this eternal life never conies to a close. Moreover it is a life which shall expand. I can set no limits to it.

VI. Who have that life? What man possesses it? Who has a distinct credential that he does possess it? “He became the author of eternal salvation unto all them that obey Him.” Tell me not of spasmodic enjoyments of spiritual elevation, of occasional paroxysms of spiritual life. I ask, is Christ’s life in you? Is His law in your hearts, and is it exemplified in your lives? If so, you have clear proof of the possession of that gift which is everlasting. (T. Archer, D. D.)