THE ASSURANCE OF ETERNAL LIFE - 1 JOHN 5:12-13

Verses 12-13: He who has the Son has the life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.

In verse 12 John presents a clear distinction of the spiritual statuses of the believer and the unbeliever. He begins by stating he who has the Son—he indicates any believer, male or female, for as the apostle Paul maintained there are absolutely no divisions in the Body of Christ:

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. (Galatians 3:28)

Next, the word has implies “to experience a state or condition^”1 and is especially related to what John has been teaching: the abiding love relationship with God that the believer experiences continuously, since they have the Son, Jesus Christ, as their Savior. And simultaneously, he who has the Son has the life. The definite article in the Greek serves to point out the specific life which God “gives sinners who place their faith in the Son,”2 while emphasizing that the quality of that life, as mentioned in the previous verse, is eternal. It should be noted that the life begins the moment we believe in Christ for salvation and continues uninterrupted, throughout our physical life and then after death, onward for all eternity.

What follows is the antithesis to John’s opening statement. The absence of the word but in both the English and the Greek texts should draw our attention to the stark contrast of spiritual conditions between the believer and the unbeliever. For chances are the unbeliever may never read this passage, yet he (any unbeliever) who does not have the Son of God is a grim depiction of their tragic condition. And since we also were once unbelievers, without hope, without eternal life, destined to eternal separation from God in the Lake of Fire, we should have sincere empathy for those who are unsaved.

Now note something rather interesting. In the first phrase, John takes for granted that we who have the Son fully believe in the unique person of Christ as the God-Man. But now he adds an emphasis to what the unbeliever does not have: the Son of God. John is alluding to his defense against the Gnostic heresy that he has been making throughout this epistle regarding the false teachers who deny “that Jesus Christ has come in the flesh” (4:2). Vincent believes that of God is added so that “unbelievers may know at length how serious it is not to have Him.”3 And as Vine asserts that “those who do not possess the Son need the reminder as to what person it is whom their unbelief refuses.”4 Hence, when we present the gospel to unbelievers, it should be with genuine compassion of how eternally detrimental it is for them to reject Christ, the Son of God.

Certainty of Eternal Life

John begins verse 13 with these things, referring to the previous 12 verses which describe the firm foundation of our faith in Jesus Christ. And by his declaration that he has intentionally written to you who believe, we should be reminded that all Scripture is written only to and for those who believe in God. The unbeliever may read the Bible and discover something that appeals to their emotions, but they can never fully understand the spiritual significance of God’s Word since they ultimately consider it foolishness and are unable to understand its truths, because Scripture can only be comprehended by the Holy Spirit’s assistance (1 Corinthians 2:14; John 14:26; 16:13).

John emphasizes that the object of our faith is in the name of the Son of God. This is the third and last mention of the word name in this epistle (2:12; 3:235). The word has great significance as it relates Christ with all His “being, attributes, relations, manifestations.”6 In this case, to believe in the name of the Son of God is to obey the command given in 3:23: “that we believe in the name of His7 Son Jesus Christ.” This infers that we truly believe in His unique personage including all of His divine attributes as the Son of God, God having come in the flesh—true God, true man in hypostatic union.

Thus, the reason for having presented these 12 verses coincides with his original stated objective in writing this epistle, “that our joy may be made complete” (1:4); and by providing the basis of how our joy can be made complete we now have the knowledge with certainty of our eternal life.8

Verse 13 has a noticeable similarity to John’s explanation for writing his gospel account:

But these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (John 20:31)

The difference is that in the gospel account, John provides all that a person needs to make a rational decision to believe in Christ, the Son of God and therefore to have life because of the intrinsic power and authority in His name.9 But in our passage John states his purpose for writing was that we might know something of great importance: assurance that we have eternal life. Not necessarily a knowledge from experience, even though we do experience eternal life at the moment we believe, but instead, an absolute beyond a doubt knowledge10 that is firmly established, that cannot be shaken by any external forces either human of demonic (Romans 8:38-39). The apostle Peter declared the magnitude of the name of Jesus Christ:

“And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12)

Do we fully comprehend that His name has the exclusive power to save men?

---

[1] Louw, J. P., & Nida, E. A. (1996). In Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1.806.

[2] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament. Grand Rapids: Eerdmans, 13.178.

[3] Vincent, M. R. (1887). Word Studies in the New Testament. New York: Charles Scribner’s Sons, 2.369.

[4] Vine, W. E. (1996). Collected Writings of W.E. Vine. Nashville, TN: Thomas Nelson, 1 John 5.12.

[5] Note a further explanation of name in the 1 John 3:23-24 post: https://dashrossi.blogspot.com/2025/06/for-there-is-no-other-way-1-john-323-24.html

[6] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G3686.

[7] Refers to God, the Father.

[8] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible. Oak Harbor, WA: Logos Research Systems, Inc, 2.537.

[9] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.425.

[10] Wuest, 13.179.

 

© 2026 David M. Rossi 

 

GOD'S DIVINE TESTIMONY - 1 JOHN 5:9-11

Verses 9-11: If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son. The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. And the testimony is this, that God has given us eternal life, and this life is in His Son.

In the previous 3 verses, John has provided the definitive witnesses which testify to the authenticity of the divine person and works of Jesus Christ. He now proceeds to consider the reliability of the testimonies that may be proposed to us.

The Testimony of Men

Keep in mind that John has already presented substantial witnesses: the Spirit, the water and the blood (5:6-8). But since John’s readers lived in the 1^st Century a.d. they also had a great number of human witnesses, consisting of many who had been actual eye-witnesses of the Lord Jesus Christ during His earthly ministry. They included His apostles, disciples, family members, Jewish and Roman leaders and many who simply refused to believe in Him.

Likewise, today we also have those who offer testimony of Jesus Christ: preachers, priests, missionaries, Sunday school teachers, parents, and also those who refuse to believe in Him. And what is more, we have and even greater source of witnesses, those who, whether accurately or falsely, claim to give testimony of Jesus from across the world-wide internet that can be accessed instantaneously.

John opens verse 9 with the word if, the beginnings of a conditional phrase that assumes the reality of the fact which he proposes. Therefore, it should be translated with a sense of certainty: “since we indeed receive the testimony of men.” This pertains to spiritual truths, specifically about the person of Jesus Christ. And because we may receive testimony from men today, what should be realized is that just as John had to contend with the Gnostics in his day, we are confronted by an overwhelming multitude of unreliable men who present questionable testimonies contrary to biblical truths. We need to be aware of these individuals just as Peter foretold:

 But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. (2 Peter 2:1)

The emphasis which John is attempting to make by asserting that we indeed “receive the testimony of men,” is not solely about the testimony that he objects to, but also for the fact that their deceitful testimony comes from men uttering flawed and unsound human viewpoint.

The Testimony of God

John concludes that in distinct contrast to the testimony of men, “the testimony of God is greater,” since He has already provided indisputable witnesses that verify the person (the God-man) and works of Jesus Christ (v.8). The phrase “for the testimony of God is this” is a statement of absolute fact, that this greater testimony of God is based upon God’s divine viewpoint is divine truth, for God cannot lie (Numbers 23:19; Titus 1:2; Hebrews 6:18). Vincent clarifies that John is “not explaining why it is greater, but why the principle of the superior greatness of divine testimony should apply and be appealed to in this case.”1 It follows then that the word greater is understood to imply God’s superlative wisdom, unparalleled to human wisdom, as the apostle Paul proclaimed: “Has not God made foolish the wisdom of the world?” (1 Corinthians 1:20b).

And the testimony which God has presented (testified) is an indisputable certification concerning His Son. Lenski observes that this is “the objective testimony of God and thus all that God’s testimony contains.”2 But before John discloses God’s precise testimony, he assures us in verse 10 that “the one who believes in the Son of God has (always and forever) the testimony in himself.” He further states that the one who does not believe God, specifically in His testimony concerning His Son, that person has made or established God to be a liar.

Eternal Life

In verse 11 John now pronounces what God’s testimony is: “that God has given us (fallen man) eternal life” and this (eternal) life exists absolutely and exclusively in His Son. This is what Our Lord had proclaimed this to Nicodemus when He said “that whoever believes will in Him have eternal life” (John 3:15). Note carefully, that once a person believes, he continuously has His eternal life. This is the abundant life promised by Our Lord: “I came that they may have life, and have it abundantly” (John 10:10). Vine indicated that the Greek word for abundant primarily means “‘what is above and over, superadded,’ hence [it] came to denote ‘what is superior and advantageous.’”3

For mankind to fully perceive exactly how His eternal life is a superior and advantageous life, they must objectively consider the great disadvantage of not having eternal life as succinctly explained by John the baptizer:

“He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” (John 3:36)

What is the wrath of God? It is God’s “divine judgment to be inflicted upon the wicked.”4 The apostle Paul explained that the wicked are those who “do not obey the truth, but obey unrighteousness” (Romans 2:8):

 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness. (Romans 1:18)

Those who fail to believe the testimony of God concerning the person and work of His only begotten Son and His provision of eternal life made to all mankind, will be subjected to God’s wrath. John proclaimed the judgment of these sinners:

 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Revelation 20:15)

John revealed that the lake of fire is a real place where the unbeliever “will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb [Jesus Christ]” (Revelation 14:10). There they will continuously dwell for all eternity, “tormented day and night forever and ever” (Revelation 20:10b). Thus, Hell is not humorous or a place to frivolously consider.

Summary

From this study we are reminded that there are only two types of people in the world: those who believe in the Son of God, and those who do not believe God and conclude that He is and always will be a liar. Therefore, it is the responsibility of us who believe in Jesus Christ to do everything possible to project ourselves as living witnesses of the truth of the gospel of salvation. Let us emulate the apostle Paul’s example:

 To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. (1 Corinthians 9:22)

---

[1] Vincent, M. R. (1887). Word Studies in the New Testament. New York: Charles Scribner’s Sons, 2.367.

[2] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.530.

[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). In Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.15.

[4] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G3709.

 

© 2026 David M. Rossi 

 

GOOD TIME WASTED HAVING GOOD TIMES

December 31^st, New Year Eve, is the official end of the Christmas season as well as the end of the year. Many will be making New Year resolutions with the hope of amending a particular character flaw in their lives or to accomplish a new objective. Despite their good intentions, chances are that most will fail to be realized within the first month.

People across the world are anticipating midnight and the onset of the New Year. Some are at parties having a good time; some are at Times Square in New York City waiting for the “Ball” to drop; others are at home celebrating with friends, family or by themselves, safe from those who are having too much of a good time, maybe over indulging and perhaps causing hazardous driving conditions. All are endeavoring on this special night to have “good times.”

Good Times

But what exactly are “good times”? It is an expression meaning “to enjoy oneself; to find pleasure in a particular situation or activity.1 In today’s culture this could include many things: going to an amusement park; at the beach; at a party; playing/listening to music; watching a movie or TV, etc. What is the nature of these pleasures? Some are wholesome and beneficial while enjoying God’s creation. Yet some may be objectionable and detrimental to the individuals’ well-being. In 1967 the British musician Eric Burdon recorded Good Times, presenting the unfavorable aspects of good times that even the 1960’s generation failed to take notice:

  When I think of all the good time that's been wasted having good times.

When I was drinking,

I should've been thinking.

When I was fighting,

I could've done the right thing.

All of that boozing,

I was really losing,

Good times.

 

  When I think of all the good time that's been wasted having good times.

Useless talking,

All that walking,

All of my sinning,

I could've been winning,

Good Times.2

Good time wasted having good times. It’s unquestionable a play on words, but let us consider the possibility that a person could waste good time having good times. For the unbeliever, they believe this is absolute nonsense, maintaining with certainty that the opposite is true: good times are always a good time. They have very little to restrain them from indulging in whatever provides enjoyment or pleasure. The right thing they “ought to” do is no longer a part of their decision process, since our culture does not advocate absolutes to provide them with a moral compass. Upon realizing that there are no restrictions—no “ought to”—they will establish their moral truth standards based on their own personal desires.

Larry P. Arnn, the president of Hillsdale College, recently observed: “We see a generation in which too many have been taught that the only truth is in the human will, which then becomes sovereign.”3 Therefore, whatever they desire is formulated as personal truth—arbitrary self-determining truth. And since this type of truth varies and fluctuates among others, consequently there is no such thing as absolute truth to preside over and govern all mankind.

Passing Pleasures

In contrast, believers in Jesus Christ have absolute truth that they acquire from Scripture. The knowledge of God’s Word becomes the content of their faith—the structure of their belief system: “that which is believed, body of faith or belief, doctrine.”4 From this basis of absolute truth the believer is able to know God’s will for their life. The writer of the Hebrew epistle in chapter 11 emphasized this kind of faith. When introducing the men and women of the Old Testament, they are prefaced with “by faith”—Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab—each one were obedient to God and embraced His will for their lives.

Take Moses for example:

By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin. (Hebrews 11:24–25)

Moses stands out concerning this subject of good times. He could have had all the splendor and glory of Egyptian royalty, the treasures of Egypt (Hebrews 11:26). But instead Moses willingly chose on his own behalf to endure ill-treatment, to suffer affliction5 alongside his people and to forgo the passing pleasures of sin. The phrase passing pleasures denotes the times of enjoying the worlds’ pleasures—good times.

However, not all passing pleasures or good times are sinful. But what is sinful is when they are indulged in and are not what God wills for our lives. That is where our faith, our belief system, becomes important in the development of our relationship with the Lord and the establishing of a godly witness before others. We cannot afford to delight ourselves exclusively in the good times of this world. Note the apostle Paul’s emphasis concerning this specifically:

And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. (Romans 12:2)

Paul is outlining here what should be considered by all believers as the genuine basis for good times.

Something to Ponder

Do we consider our Christian life as good times? Do we desire to grow and prove by our lives that we are endeavoring to fulfill His will in our life? Anything other than this should cause us to reconsider our priorities and make certain that Jesus Christ is at the center of our life.

May this years’ New Year resolution be to determine every day of every year to advance to spiritual maturity through personal growth “in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). This should take precedence in our life, ensuring that our genuine good time of faith in Christ is not wasted having the distraction of the world’s “good times.”

---

[1] https://idioms.thefreedictionary.com/having+a+good+time [Retrieved January 2, 2026]

[2] “Good Times,” Eric Burden and the Animals (1967). Winds of Change, MGM SE-4484, ℗ 1967 UMG Recordings, Inc.

[3] https://imprimis.hillsdale.edu/todays-firestorm-and-the-declaration/Vol. 54, No. 11 [Retrieved, January 3, 2026)

[4] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). In A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 4^th Ed., Chicago: University of Chicago Press, p. 664, §3.

[5] Zodhiates, S. (2000). In The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G4778.

 

© 2026 David M. Rossi