The Meaning of 1 John 5:10 Explained

1 John 5:10

KJV: He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

YLT: He who is believing in the Son of God, hath the testimony in himself; he who is not believing God, a liar hath made Him, because he hath not believed in the testimony that God hath testified concerning His Son;

Darby: He that believes on the Son of God has the witness in himself; he that does not believe God has made him a liar, because he has not believed in the witness which God has witnessed concerning his Son.

ASV: He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son.

KJV Reverse Interlinear

He that believeth  on  the Son  of God  hath  the witness  in  himself:  he that believeth  not  God  hath made  him  a liar;  because  he believeth  not  the record  that  God  gave  of  his  Son. 

What does 1 John 5:10 Mean?

Verse Meaning

Having spoken of the character of the divine witness to Jesus ( 1 John 5:6-9), John moved to discuss the results of that witness ( 1 John 5:10-12). The witness is the truth about Jesus Christ that the indwelling Holy Spirit bears. This may be the objective witness of Scripture, or it may be a subjective witness in the believer"s heart. The Spirit witnesses in both ways. If someone does not believe this testimony, he is saying that God has lied (cf. 1 John 1:10). John clarified the implications of rejecting the gospel in stark terms.
"The writer, then, cannot allow that one can profess belief in God, as did his opponents, and yet reject God"s testimony to his own Son. Such rejection cannot be excused on the basis of ignorance. The evidence is too clear and too weighty. Rather, it is deliberate unbelief, the character of which in the end impugns the very being and character of God. If Jesus is not God"s own Son in the flesh, then God is no longer the truth. He is the liar." [1]
Believing in the Son of God is the same as believing that Jesus is the Christ (cf. 1 John 5:1; John 3:15-16; John 3:18; John 20:30-31).
"There is nothing here about "head or heart belief," or about a "faith that yields to God as over against mere intellectual assent," etc. The Bible does not complicate faith like that. Once we have understood the message, the issue is: Is it true or false? Do we believe it, or do we not?" [2]

Context Summary

1 John 5:1-12 - The Victorious Life
The "begotten" children of God are constantly referred to in this Epistle. The word indicates the communication, in regeneration, of the divine nature, of which the first evidence is love. This love is not a weak sentimentality, but a, strong, vigorous response to the motions of the divine love.
God's life in the soul also manifests itself in our faith; and as faith is the substance of the unseen and eternal world, it overcomes the fascination and glamour of this transient scene. Let your faith entwine around the risen Lord and you will be weaned from all else. Jesus must become all-in-all to you, else you will miss the crown!
We need not only the water of repentance, but also the blood of propitiation. When these two are admitted, the Holy Spirit will bear His secret witness to the soul. God is ever bearing witness to the Son by the eternal life that He gives to and maintains in those who believe. Eternity begins even here for those who have the Son as their indwelling guest. [source]

Chapter Summary: 1 John 5

1  He who loves God loves his children, and keeps his commandments;
3  which to the faithful are not grievous
9  Jesus is the Son of God;
14  and able to hear our prayers

Greek Commentary for 1 John 5:10

Believeth on [πιστευων εις]
John draws a distinction between “not believing God” See the same distinction less clearly drawn in John 6:30. See also εις την μαρτυριαν — eis tēn marturian after πεπιστευκεν — pepisteuken in this same verse and John 2:23. [source]
In him [εν αυτωι]
“In himself,” though the evidence is not decisive between αυτωι — hautōi and αυτωι — autōi made Perfect active indicative of ποιεω — poieō like μεμαρτυρηκεν — memarturēken and πεπιστευκεν — pepisteuken permanent state.A liar (πσευστην — pseustēn). As in 1 John 1:10, which see.Because he hath not believed Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
A liar [πσευστην]
As in 1 John 1:10, which see. [source]
Because he hath not believed [οτι ου πεπιστευκεν]
Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
On the Son of God []
Faith in the person of Christ, not merely in the fact that Jesus is the Son of God. [source]
God []
Also personal. To believe God, is to believe the message which comes from Him. See on John 1:12. [source]
Hath made - hath believed [πρποίηκεν - πεπίστευκεν]
The perfect tense marks the two results expressed by the verbs as connected with a past act. The act perpetuates itself in the present condition of the unbeliever. [source]
Believed on the witness [πεπίστευκεν εἰς τὴν μαρτυρίαν]
The phrase occurs only here. See on John 1:12. In one other case to believe on is used with an object not directly personal, πιστεύετε εἰς τὸ φῶς ; but the reference is clearly to the personal Christ as the Light of the World (John 8:12). [source]

Reverse Greek Commentary Search for 1 John 5:10

John 5:42 In you [ἐν ἑαυτοῖς]
Rev., rightly, in yourselves. Compare John 6:53; 1 John 5:10; Mark 4:17. [source]
John 1:12 Believe on [πιστευούσιν εἰς]
The present participle, believing, indicates the present and continuous activity of faith. The word is used by John, sometimes with the dative case simply meaning to believe a person or thing; i.e., to believe that they are true or speak the truth. Thus, to believe the Scripture (John 2:22); believe me (John 4:21); believe Moses, his writings, my words (John 4:46). At other times with a preposition, εἰς , into, which is rendered believe in, or believe on. So here, John 6:29; John 8:30; 1 John 5:10. See the two contrasted in John 6:29, John 6:30; John 8:30, John 8:31; 1 John 5:10. To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one's self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life. [source]
John 3:18 Is not judged [ου κρινεται]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω — krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω — pisteuō has taken a permanent attitude of refusal. Here οτι μη — hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων — ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν — hoti ou pepisteuken gives the reason objectively (ου — ou instead of μη — mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα — eis to onoma with πιστευω — pisteuō (believing on the name) and John 1:14 for μονογενους — monogenous (only begotten) and also John 3:16. [source]
John 5:37 He hath borne witness [εκεινος μεμαρτυρηκεν]
Εκεινος — Ekeinos (that one; cf. John 5:35, John 5:38), not αυτος — autos Perfect active indicative of μαρτυρεω — martureō the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark 1:11), the transfiguration (Mark 9:7), nor even at the time of the visit of the Greeks (John 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1 John 5:9, 1 John 5:10. God‘s witness does not come by audible “voice” Cf. John 1:18; John 6:46; 1 John 4:12. Ακηκοατε — Akēkoate is perfect active indicative of ακουω — akouō to hear, and εωρακατε — heōrakate is perfect active indicative of οραω — horaō to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (John 14:9), but here he means the Father‘s “voice” and “form” as distinct from the Son. [source]
John 8:55 And ye have not known him [και ουκ εγνωκατε αυτον]
Adversative use again of και — kai = “and yet.” Perfect active indicative of γινωσκω — ginōskō the verb for experiential knowledge. This was true of the κοσμος — kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα — oida (John 8:19; John 15:21) or γινωσκω — ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν — kai ean Apodosis of the condition. ομοιος — Homoios (like) is followed by the associative-instrumental case υμιν — humin The word πσευστης — pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
Romans 8:16 Beareth witness with our spirit [συμμαρτυρει τωι πνευματι ημων]
See note on Romans 2:15 for this verb with associative instrumental case. See 1 John 5:10. for this double witness. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 3:23 We should believe [πιστευσωμεν]
(πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18. [source]
1 John 5:9 Greater [μειζων]
Comparative of μεγας — megas because God is always true.For (οτι — hoti). So it applies to this case.That Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
1 John 3:23 That [ινα]
Subfinal use of ινα — hina in apposition with εντολη — entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
1 John 5:9 That [οτι]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
1 John 5:13 That ye may know [ινα ειδητε]
Purpose clause with ινα — hina and the second perfect active subjunctive of οιδα — oida to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John 20:31) and to know that they have it, but not with flippant superficiality (1 John 2:3.).Unto you that believe on (τοις πιστευουσιν εις — tois pisteuousin eis). Dative of the articular present active participle of πιστευω — pisteuō and εις — eis as in 1 John 5:10. For this use of ονομα — onoma (name) with πιστευω — pisteuō see 1 John 3:23; John 2:23. [source]
1 John 5:13 Unto you that believe on [τοις πιστευουσιν εις]
Dative of the articular present active participle of πιστευω — pisteuō and εις — eis as in 1 John 5:10. For this use of ονομα — onoma (name) with πιστευω — pisteuō see 1 John 3:23; John 2:23. [source]
Revelation 1:2 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō which, along with μαρτυς — martus and μαρτυρια — marturia is common in all the Johannine books (cf. Revelation 22:18, Revelation 22:20), usually with περι — peri or οτι — hoti but with cognate accusative as here in Revelation 22:16, Revelation 22:20; 1 John 5:10. Epistolary aorist here, referring to this book. [source]

What do the individual words in 1 John 5:10 mean?

The [one] believing in the Son - of God has the testimony in himself not - God a liar has made Him because not he has believed that has testified - God concerning the Son Him
πιστεύων εἰς τὸν Υἱὸν τοῦ Θεοῦ ἔχει τὴν μαρτυρίαν ἐν αὑτῷ μὴ τῷ Θεῷ ψεύστην πεποίηκεν αὐτόν ὅτι οὐ πεπίστευκεν ἣν μεμαρτύρηκεν Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ

  The  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
πιστεύων  believing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
μαρτυρίαν  testimony 
Parse: Noun, Accusative Feminine Singular
Root: μαρτυρία  
Sense: a testifying.
αὑτῷ  himself 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτόπτης  
Sense: of himself, themself, them.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ψεύστην  a  liar 
Parse: Noun, Accusative Masculine Singular
Root: ψεύστης  
Sense: a liar.
πεποίηκεν  has  made 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πεπίστευκεν  he  has  believed 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
ἣν  that 
Parse: Personal / Relative Pronoun, Accusative Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
μεμαρτύρηκεν  has  testified 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
Υἱοῦ  Son 
Parse: Noun, Genitive Masculine Singular
Root: υἱός  
Sense: a son.