A.T. Robertson Commentary 1 John 5

That Jesus is the Christ (οτ Ιησους εστιν ο Χριστος). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22). Hence John insists on this form of faith (πιστευων here in the full sense, stronger than in 3:23; 4:16, seen also in πιστις in verse 4, where English and Latin fall down in having to use another word for the verb) as he does in verse 5 and in accord with the purpose of John's Gospel (20:31). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (εκ του θεου γεγεννητα) see 2:29; 3:9; 4:7; 5:4,18. John appeals here to family relationship and family love.

Him that begat (τον γεννησαντα). First aorist active articular participle of γενναω, to beget, the Father (our heavenly Father).

Him also that is begotten of him (τον γεγεννημενον εξ αυτου). Perfect passive articular participle of γενναω, the brother or sister by the same father. So then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

Hereby (εν τουτω). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. So put 3:14 with 5:2.

When (οταν). "Whenever" indefinite temporal clause with οταν and the present active subjunctive (the same form αγαπωμεν as the indicative with οτ (that) just before, "whenever we keep on loving God."

And do (κα ποιωμεν) "and whenever we keep on doing (present active subjunctive of ποιεω) his commandments." See 1:6 for "doing the truth."

This (αυτη)

--that (ινα). Explanatory use of ινα with αυτη, as in Joh 17:3, to show what "the love of God" (4:9,12) in the objective sense is, not mere declamatory boasting (4:20), but obedience to God's commands, "that we keep on keeping (present active subjunctive as in 2:3) his commandments." This is the supreme test.

Are not grievous (βαρεια ουκ εισιν). "Not heavy," the adjective in Mt 23:4 with φορτια (burdens), with λυπο (wolves) in Ac 20:29, of Paul's letters in 2 Corinthians 10:10, of the charges against Paul in Ac 25:7. Love for God lightens his commands.

For (οτ). The reason why God's commandments are not heavy is the power that comes with the new birth from God.

Whatsoever is begotten of God (παν το γεγεννημενον εκ του θεου). Neuter singular perfect passive participle of γενναω rather than the masculine singular (verse 1) to express sharply the universality of the principle (Rothe) as in Joh 3:6,8; 6:37,39.

Overcometh the world (νικα τον κοσμον). Present active indicative of νικαω, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith).

This is the victory (αυτη εστιν η νικη). For this form of expression see 1:5; John 1:19. Νικη (victory, cf. νικαω), old word, here alone in N.T., but the later form νικος in Mt 12:20; 1 Corinthians 15:54f.,57.

That overcometh (η νικησασα). First aorist active articular participle of νικαω. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.

Even our faith (η πιστις ημων). The only instance of πιστις in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1) and by our life (verse 2).

And who is he that overcometh? (τις εστιν δε ο νικων?). Not a mere rhetorical question (2:22), but an appeal to experience and fact. Note the present active articular participle (νικων) like νικα (present active indicative in verse 4), "the one who keeps on conquering the world." See 1 Corinthians 15:57 for the same note of victory (νικος) through Christ. See verse 1 for ο πιστευων (the one who believes) as here.

Jesus is the Son of God (Ιησους εστιν ο υιος του θεου). As in verse 1 save that here ο υιος του θεου in place of Χριστος and see both in 2:22f. Here there is sharp antithesis between "Jesus" (humanity) and "the Son of God" (deity) united in the one personality.