Exegetical and Hermeneutical Commentary of 1 John 5:5
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
5. Who is he that overcometh ] Here the present tense is right. The Apostle appeals to the daily experience of every victorious Christian.
that Jesus is the Son of God ] The faith that conquers is no mere vague belief in the existence of God, but a definite belief in the Incarnation: comp. 1Jn 5:1, 1Jn 2:22, 1Jn 3:23 , 1Jn 4:2-3. For the form of question comp. 1Jn 2:22: this verse shews that ‘the liar’ ( ) there does not mean ‘the supreme liar’, for ‘he that overcometh’ ( ) cannot mean ‘the supreme conqueror’. The one sole Victor, who is such in the highest and unique sense, is Christ. Comp. ‘Thanks be to God, which giveth us the victory through our Lord Jesus Christ’ (1Co 15:57). Belief in Christ is at once belief in God and in man. It lays a foundation for love and trust towards our fellow men. Thus the instinctive distrust and selfishness, which reign supreme in the world, are overcome.
Fuente: The Cambridge Bible for Schools and Colleges
Who is he … – Where is there one who can pretend to have obtained a victory over the world, except he who believes in the Saviour? All else are worldly, and are governed by worldly aims and principles. It is true that a man may gain a victory over one worldly passion; he may subdue some one evil propensity; he may abandon the happy circle, may break away from habits of profaneness, may leave the company of the unprincipled and polluted; but still, unless he has faith in the Son of God, the spirit of the world will reign supreme in his soul in some form. The appeal which John so confidently made in his time may be as confidently made now. we may ask, as he did, where is there one who shows that he has obtained a complete victory over the world, except the true Christian? Where is there one whose end and aim is not the present life? Where is there one who shows that all his purposes in regard to this world are made subordinate to the world to come?
There are those now, as there were then, who break away from one form of sin, and from one circle of sinful companions; there are those who change the ardent passions of youth for the soberness of middle or advanced life there are those who see the folly of profaneness, and of gaiety, and intemperance; there are those who are disappointed in some scheme of ambition, and who withdraw from political conflicts; there are those who are satiated with pageantry, and who, oppressed with the cares of state, as Diocletian and Charles V were, retire from public life; and there are those whose hearts are crushed and broken by losses, and by the death, or what is worse than death, by the ingratitude of their children, and who cease to cherish the fond hope that their family will be honored, and their name perpetuated in those whom they tenderly loved – but still there is no victory over the world. Their deep dejection, their sadness, their brokenness of spirit, their lamentations, and their want of cheerfulness, all show that the spirit of the world still reigns in their hearts.
If the calamities which have come upon them could be withdrawn; if the days of prosperity could be restored, they would show as much of the spirit of the world as ever they did, and would pursue its follies and its vanities as greedily as they had done before. Not many years or months elapse before the worldly mother who has followed one daughter to the grave, will introduce another into the frivolous world with all the brilliancy which fashion prescribes; not long will a worldly father mourn over the death of a son before, in the whirl of business and the exciting scenes of ambition, he will show that his heart is as much wedded to the world as it ever was. If such sorrows and disappointments conduct to the Saviour, as they sometimes do; if they lead the troubled mind to seek peace in his blood, and support in the hope of heaven, then a real victory is obtained over the world; and then, when the hand of affliction is withdrawn, it is seen that there has been a work of grace in the soul that has effectually changed all its feelings, and secured a triumph that shall be eternal.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. He that believeth that Jesus is the Son of God?] That he is the promised Messiah, that he came by a supernatural generation; and, although truly man, came not by man, but by the power of the Holy Ghost in the womb of the Virgin Mary. The person who believes this has the privilege of applying to the Lord for the benefits of the incarnation and passion of Jesus Christ, and receives the blessings which the Jews cannot have, because they believe not the Divine mission of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For that faith, viz. that Jesus is the Son of God, ( or the Christ, as 1Jo 5:1), fills the soul with so great things concerning him, and the design of his coming among us, and what we are to expect thereupon, as easily turn this world into a contemptible shadow, and deprive it of all its former power over us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Who“Who” else“but he that believeth that Jesus is the Son of God:” “theChrist” (1Jo 5:1)?Confirming, by a triumphant question defying all contradiction, as anundeniable fact, 1Jo 5:4, thatthe victory which overcomes the world is faith. For itis by believing: that we are made one with Jesus the Son ofGod, so that we partake of His victory over the world, andhave dwelling in us One greater than he who is in the world (1Jo4:4). “Survey the whole world, and show me even one of whomit can be affirmed with truth that he overcomes the world, who is nota Christian, and endowed with this faith” [EPISCOPIUSin ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who is he that overcometh the world,…. This question carries in it a strong affirmation, that no other person is the conqueror of the world:
but he that believeth that Jesus is the Son of God? and this points out what that faith is which obtains the victory over the world; and shows that it is not that trust and confidence which has a man’s self, or any mere creature, thing, or person, for its object, but only Jesus Christ, and that as he is the Son of God; and which is not a mere assent to such a proposition, to which devils and unregenerate persons may assent, and do; but it is a seeing of the Son in the glory, fulness, and suitableness of his person, office, and grace; a going to him, being drawn by the Father; and a living upon him as the Son of God, and trusting in him for life, righteousness, and salvation: and this shows, that the victory over the world is not owing to faith itself, but to its object Christ, who has overcome it, and makes true believers in him more than conquerors over it.
Fuente: John Gill’s Exposition of the Entire Bible
And who is he that overcometh? ( ?). Not a mere rhetorical question (2:22), but an appeal to experience and fact. Note the present active articular participle () like (present active indicative in verse 4), “the one who keeps on conquering the world.” See 1Co 15:57 for the same note of victory () through Christ. See verse 1 for (the one who believes) as here.
Jesus is the Son of God ( ). As in verse 1 save that here in place of 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.
Fuente: Robertson’s Word Pictures in the New Testament
He that overcometh [ ] . The article with the participle denoting what is habitual; one who leads a life of victory over the world.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who is he that overcometh the world This is a rhetoric question – of necessary inference. affirmation nature. It indicates that the one conquering world, or the one subduing the world-order, keeping it under the will of Christ in his life, is a “Child of God.” 1Co 9:26-27.
2) “But he that believeth that Jesus is the Son of God.” Faith’s trust in and obedience to Jesus Christ empowers one to be a fruit-bearing, faith-demonstrating servant of God. 2Pe 1:4-12.
Fuente: Garner-Howes Baptist Commentary
5 Who is he that overcometh the world This is a reason for the previous sentence; that is, we conquer by faith, because we derive strength from Christ; as Paul also says,
“
I can do all things through him that strengtheneth me,” (Phi 4:13.)
He only then can conquer Satan and the world, and not succumb to his own flesh, who, diffident as to himself, recumbs on Christ’s power alone. For by faith he means a real apprehension of Christ, or an effectual laying hold on him, by which we apply his power to ourselves.
Fuente: Calvin’s Complete Commentary
5. Same truth in triumphant and personal form.
Who Find the true world-conqueror, and tell us who and what he is.
Believeth And the secret of his all-conquering strength, what is it? Faith. Faith in whom? In Jesus as the Son of God, with whom all the brethren are conquerors of the world and winners of eternal life.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Jn 5:5 . Confirmation of the preceding thought by an appeal to the experience of the readers (Lcke).
. . .] The same form of speech as in chap. 1Jn 2:22 . The thought is: “Credens omnis et solus vincit” (Bengel). With . . . comp. 1Jn 5:1 , chap. 1Jn 2:22 , 1Jn 3:23 .
The believer is victorious because he is born of God; 1Jn 5:1 ; 1Jn 5:4 (Dsterdieck).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
Ver. 5. But he that believeth ] A believer walketh about the world as a conqueror. He saith of these things here below, as Socrates did when he came into a fair, and saw there sundry commodities to be sold, Quam multis ego non egeo? Nec habeo, nec careo, nec curo, as another said, I neither have these things, nor need them, nor care for them. He hath his feet where other men’s heads are, Pro 15:24 ; Rev 12:1 . He sets not his desire upon the asses, since he is assured of the kingdom. He looks upon the world as Hiram did on the cities Solomon had given him, which he called Cabul, that is, the land of dirt. His eye is upon Uranople, the new Jerusalem, the crowns and palms of that golden country. Children admire gawds a and gewgaws; b but let a nobleman (that hath been used to the pomp and bravery of the court) pass by a whole stall of such toys and trifles, he never casts his eye towards them.
a One of the larger and more ornamental beads placed between the decades of ‘aves’ in a rosary. D
b A gaudy trifle, plaything, or ornament, a pretty thing of little value, a toy or bauble. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] If it be asked, How does our faith overcome the world? this verse furnishes the answer; because it brings us into union with Jesus Christ the Son of God, making us as He is, and partakers of His victory, Joh 16:33 . Through this belief we are born again as sons of God; we have Him in us, One greater than he who is in the world, ch. 1Jn 4:4 . And this conclusion is put in the form of a triumphant question: What other person can do it? Who that believes this, can fail to do it? Who is be that conquereth the world, except he that believeth that Jesus is the Son of God? By comparing 1Jn 5:1 a, we find 1) that there answers to here; 2) that by the combination of the two verses, we get the proposition of 1Jn 5:4 a.
Episcopius gives well the meaning: “Lustrate universum mundum et ostendite mihi vel unum, de quo vere affirmari possit, quod mundum vincat, qui Christianus et fide hac prditus non est.”
Fuente: Henry Alford’s Greek Testament
1Jn 5:5 . St. John says: “Everything that hath been begotten of God conquereth the world”. But he has already said: “Every one that hath faith that Jesus is the Christ hath been begotten of God” (1Jn 5:1 ). So now he asks: “Who is he that conquereth the world but he that hath faith that Jesus is the Son of God?” (“Son of God” being synonymous with “Christ,” i.e. , “Messiah”. Cf. Joh 11:27 ; Joh 20:31 ). His doctrine therefore is that faith in the Incarnation, believing apprehension of the wonder and glory of it, makes easy the commandments of God, i.e. , love to God and love to one another. The remembrance and contemplation of that amazing manifestation drive out the affection of the world and inflame the heart with heavenly love. “What else can the consideration of a compassion so great and undeserved, of a love so free and in such wise proved, of a condescension so unexpected, of a gentleness so unconquerable, of a sweetness so amazing what, I say, can the diligent consideration of these things do but deliver utterly from every evil passion the soul of him that considers them and hale it unto them in sorrow, exceedingly affect it, and make it despise in comparison with them whatsoever can be desired only in their despite?” (Bern. De Dilig. Deo ). “There is no book so efficacious towards the instructing of a man in all all virtue and in abhorrence of all sin as the Passion of the Son of God” (Juan de Avila). “Fix your eyes on your Crucified Lord, and everything will seem easy to you” (Santa Teresa).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Jn 5:5-12
5Who is the one who overcomes the world, but he who believes that Jesus is the Son of God? 6This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. 7It is the Spirit who testifies, because the Spirit is the truth. 8For there are three that testify: the Spirit and the water and the blood; and the three are in agreement. 9If 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. 10The 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. 11And the testimony is this, that God has given us eternal life, and this life is in His Son. 12He who has the Son has the life; he who does not have the Son of God does not have the life.
1Jn 5:5 “Jesus is the Son of God” This verse clearly defines the content of our faith, which is mentioned in 1Jn 5:4. Our victory is our profession/confession of trust in Jesus, who is both fully man and fully God (cf. 1Jn 4:1-6). Notice that believers affirm that Jesus is (1) the Messiah (1Jn 5:1); (2) child of God (1Jn 5:1); (3) Son of God (1Jn 5:5; 1Jn 5:10); and (4) the Life (cf. 1Jn 1:2; 1Jn 5:20). See Special Topic at Joh 2:23, which lists all the hoti clauses connected to the verb “believe.”
“Son of God” See Special Topic at 1Jn 3:8.
1Jn 5:6 “This is the One who came” This is an aorist active participle which emphasizes the Incarnation (Jesus as both man and God) and His sacrificial death, both of which the false teachers denied.
“by water and blood” It seems that “water” refers to Jesus’ physical birth (cf. Joh 3:1-9) and “blood” refers to His physical death. In the context of the Gnostic false teachers’ rejection of Jesus’ true humanity, these two experiences summarize and reveal His humanity.
The other option related to the Gnostic false teachers (Cerinthus) is that “water” refers to Jesus’ baptism. They asserted that the “Christ spirit” came upon the man Jesus at His baptism (water) and left before the man Jesus’ death on the cross (blood, see a good summary in NASB Study Bible, p. 1835).
A third option is to relate the phrase to Jesus’ death. The spear caused “blood and water” (cf. Joh 19:34) to pour out. The false teachers may have depreciated Jesus’ vicarious, substitutionary death.
“It is the Spirit who testifies” The role of the Holy Spirit is to reveal the gospel. He is that part of the Trinity who convicts of sin, leads to Christ, baptizes into Christ, and forms Christ in the believer (cf. Joh 16:7-15). The Spirit always witnesses of Christ, not Himself (cf. Joh 15:26).
“the Spirit is the truth” (cf. Joh 14:17; Joh 15:26; Joh 16:13; 1Jn 4:6). See Special Topics at Joh 6:55 and Joh 17:3.
1Jn 5:7 There is some confusion in the English translations as to where 1Jn 5:6-8 begin and end. The portion of 1Jn 5:7 that is found in the KJV which says “in heaven, the Father, the Word and the Holy Spirit, and these three are one,” is not found in the three major ancient uncial Greek manuscripts of the NT: Alexandrinus (A), Vaticanus (B), or Sinaiticus (), nor in the Byzantine family of manuscripts. It only appears in four late minuscule manuscripts.
1. MS 61, dated in the 16th century
2. MS 88 dated in the 12th century, where the passage is inserted in the margin by a later hand
3. MS 629, dated in the 14th or 15th century
4. MS 635, dated in the 11th century, where the passage is inserted in the margin by a later hand
This verse is not quoted by any of the Early Church Fathers, even in their doctrinal debates over the Trinity. It is absent from all ancient versions except one late Latin manuscript family (Sixto-Clementine). It is not in the Old Latin or Jerome’s Vulgate. It appears first in a treatise by the Spanish heretic Priscillian, who died in A.D. 385. It was quoted by Latin Fathers in North Africa and Italy in the 5th century. This verse is simply not part of the original inspired words of 1 John.
The biblical doctrine of one God (monotheism) but with three personal manifestations (Father, Son, and Spirit) is not affected by the rejection of this verse. Although it is true that the Bible never uses the word “trinity,” many biblical passages speak of all three persons of the Godhead acting together:
1. at Jesus’ baptism (Mat 3:16-17)
2. the great commission (Mat 28:19)
3. the Spirit sent (Joh 14:26)
4. Peter’s Pentecost sermon (Act 2:33-34)
5. Paul’s discussion of flesh and spirit (Rom 8:7-10)
6. Paul’s discussion of spiritual gifts (1Co 12:4-6)
7. Paul’s travel plans (2Co 1:21-22)
8. Paul’s benediction (2Co 13:14)
9. Paul’s discussion of the fullness of time (Gal 4:4-6)
10. Paul’s prayer of praise to the Father (Eph 1:3-14)
11. Paul’s discussion of the Gentiles’ former alienation (Eph 2:18)
12. Paul’s discussion of the oneness of God (Eph 4:4-6)
13. Paul’s discussion of the kindness of God (Tit 3:4-6)
14. Peter’s introduction (1Pe 1:2)
See Special Topic on the Trinity at Joh 14:26.
1Jn 5:8 “the Spirit and the water and the blood; and the three are in agreement” In the OT two or three witnesses were needed to confirm a matter (cf. Deu 17:6; Deu 19:15). Here, the historical events of Jesus’ life are given as a witness to His full humanity and deity. In this verse, “water” and “blood” are mentioned again along with “the Spirit.” The terms “water” and “blood” are mentioned in 1Jn 5:6. The “Spirit” may refer to Jesus’ baptism because of the dove descending. There is some disagreement about the exact historical allusion that each of these three represents. They must relate to the false teachers’ rejection of Jesus’ true humanity.
1Jn 5:9 “If” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. The churches John was writing to were confused because they apparently had heard the preaching or teaching of the Gnostic teachers.
“If we receive the testimony of men, the testimony of God is greater” This divine testimony, in context, refers to
1. the Holy Spirit’s witness
2. the Apostolic witness to Jesus’ earthly life and death (e.g., 1Jn 1:1-3)
“that He has testified concerning His Son” This is a perfect active indicative which implies an action in the past that has come to a state of culmination and is abiding. This may refer to God’s vocal affirmations at Jesus’ baptism (cf. Mat 3:17) or at His transfiguration (cf. Mat 17:5; Joh 5:32; Joh 5:37; Joh 8:18) or the recording of both in Scripture (i.e., the Gospels). See SPECIAL TOPIC: WITNESSES TO JESUS at Joh 1:8.
1Jn 5:10 “has the testimony in himself” It is possible to interpret this phrase in two ways.
1. the subjective internal witness of the Spirit in believers (cf. Rom 8:16)
2. the truth of the gospel (cf. Rev 6:10; Rev 12:17; Rev 19:10)
See SPECIAL TOPIC: WITNESSES TO JESUS at Joh 1:8.
“has made Him a liar” This is another perfect active indicative. Those who reject the Apostolic witness about Jesus reject God (cf. 1Jn 5:12) because they make God a liar.
“because he has not believed” This is another perfect active indicative which emphasizes the settled condition of the unregenerate.
1Jn 5:11-12 “that God has given us eternal life” This is an aorist active indicative which speaks of a past act or completed act (cf. Joh 3:16). Eternal life is defined in Joh 17:3. In some instances the phrase refers to Jesus Himself (cf. 1Jn 1:2; 1Jn 5:20), in others it is a gift from God (cf. 1Jn 2:25; 1Jn 5:11; Joh 10:28), which is received through faith in Christ (cf. 1Jn 5:13; Joh 3:16). One cannot be in fellowship with the Father without personal faith in the Son!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
but = except. Greek. ei me.
Son of God. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] If it be asked, How does our faith overcome the world? this verse furnishes the answer; because it brings us into union with Jesus Christ the Son of God, making us as He is, and partakers of His victory, Joh 16:33. Through this belief we are born again as sons of God; we have Him in us, One greater than he who is in the world, ch. 1Jn 4:4. And this conclusion is put in the form of a triumphant question: What other person can do it? Who that believes this, can fail to do it? Who is be that conquereth the world, except he that believeth that Jesus is the Son of God? By comparing 1Jn 5:1 a, we find 1) that there answers to here; 2) that by the combination of the two verses, we get the proposition of 1Jn 5:4 a.
Episcopius gives well the meaning: Lustrate universum mundum et ostendite mihi vel unum, de quo vere affirmari possit, quod mundum vincat, qui Christianus et fide hac prditus non est.
Fuente: The Greek Testament
1Jn 5:5. , who is he?) Every one that believeth, and none but he, overcomes. He esteems nothing in comparison with the Son of God.
Fuente: Gnomon of the New Testament
but: 1Jo 5:1, 1Jo 4:15
Reciprocal: Gen 3:15 – it shall Deu 10:12 – love Mat 16:16 – Thou Joh 9:35 – Dost Act 8:37 – I believe Act 20:21 – faith Rom 1:3 – his Son Rom 8:37 – Nay 1Co 15:57 – giveth Gal 1:4 – from Gal 6:14 – the world Eph 6:16 – the shield 1Th 2:13 – effectually 2Ti 4:10 – having Heb 10:39 – but Jam 1:27 – to keep Jam 2:14 – though 1Jo 2:13 – because 1Jo 2:15 – Love not 1Jo 5:4 – overcometh Rev 2:7 – To him Rev 2:26 – he Rev 3:21 – him Rev 12:11 – they overcame Rev 21:6 – freely Rev 21:8 – the fearful
Fuente: The Treasury of Scripture Knowledge
1Jn 5:5. This is the same as the preceding verse except it states how and when one is born (begotten) of God. That is when he believes in Jesus as the Son of God as was stated in verse 1.
Fuente: Combined Bible Commentary
Our apostle having spoken of the usefulness of faith in the former verse, that it overcometh the world, next discovers the object of this faith, which is this proposition, that Jesus is the Son of God.
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? That faith which overcomes the world, is faith in the divinity and sonship of Jesus Christ. We overcome the world by believing in him that overcame it, even Jesus Christ, who hath purchased, promised, and prepared a better world than what we do see, or can see, with our bodily eyes, and has made us heirs of eternal glory.
Observe next, The argument by which the apostle proves that Jesus is the Son of God, the true Messias and the Saviour of mankind, namely, because he came by water and blood; that is, say some, by the testimony given him when he was in the water, at his baptism, both by John the Baptist, and the voice from heaven; he came by his Spirit, say others, as by water, to sanctify those that believe in him; and by his blood to make a full atonement for them; and admirable symbol of both, which was the flowing of water and blood both out of Christ’s side, when he hung upon the cross.
It is a sweet meditation that Christ comes by water as well as by blood, by way of sanctification as well as by way of justification; his death not only discharges from guilt, but cleanses also from pollution and filth; blessed be God there is a fountain opened in the side of our Saviour for sin, and for uncleanness to wash in, and to be purged from.
Sanctification is as great, and in some respects a greater privilege than justification; for justification frees us only from misery and punishment, but sanctification frees us from sin, which is worse than punishment.
Again, real perfections are above relative perfections; now justification by Christ’s blood is only a relative perfection, it makes us stand in a new relation to the law, by which before we stood guilty and condemned: but sanctification by the Spirit of Christ, signified here, and set forth elsewhere frequently, by water, is a real moral perfection, it changes the heart and nature, and makes us like unto God, yea, like unto him in his highest perfection, which is that of holiness.
Come then, O blessed Redeemer, by water and blood into our souls, with thy renewing grace and sanctifying Spirit, to purge our consciences from dead works, and to deliver us not only from the danger, but from the dominion of our sins.
Some by the Spirit’s bearing witness understand the testimony which the Holy Spirit gave to Christ here upon earth, as touching the truth of his doctrine, the reality of his miracles,and the certainty of his mission; others understand by it, the Spirit’s testimony in the Holy Scriptures, and in the consciences of believers, that Jesus Christ, is a divine person, and came by water and blood, both to save us at once from the wrath of God, and the rage of our lusts.
Learn thence, That the Holy Spirit of God speaking in the Scriptures, and breathing in the consciences of believers, bears witness to their soul, that Jesus Christ came to save them by the water of sanctification, as well as with and by the blood of redemption; and that the Spirit thus witnessing is a Spirit of truth.
Fuente: Expository Notes with Practical Observations on the New Testament
1Jn 5:5. Who is he that overcometh the world That is superior to all earthly care, desire, fear? Who is the man, and where is he to be found? Surely none have gained, or will gain, this important victory, but they who believe that Jesus is the Son of God The great principles, says Doddridge, peculiar to our divine religion, a sense of redeeming love, and the prospect of such a sublime and perpetual happiness as the gospel opens upon us, can alone be sufficient to teach us to triumph over these transitory vanities, and to establish a uniform character, superior to the variety of temptations with which we may be assaulted: while the boasted triumphs of others, upon meaner principles, have been very partial and imperfect, and they have evidently been seduced by one vanity, while they have gloried in despising another. That the Jews, says Macknight, universally believed their Messiah, or Christ, was to be the Son of God, appears from many passages of the New Testament, especially from the following: Peter answered, Thou art the Christ, the Son of the living God, Mat 16:16. Devils also came out of many, crying out, Thou art Christ, the Son of God, Luk 4:41. These things are written that you might believe that Jesus is the Christ, the Son of God, Joh 20:31. And that the Jews universally believed the Son of God to be God, appears from the following passages: Jesus answered, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God, Joh 5:17-18. The Jews answered, For a good work we stone thee not, but for blasphemy, because thou, being a man, makest thyself God, Joh 10:33. The high-priest said, I adjure thee, &c., that thou tell us whether thou be the Christ, the Son of God. Jesus saith to him, Thou hast said. Then the high-priest rent his clothes, saying, He hath spoken blasphemy: what think ye? they answered, He is guilty of death, Mat 26:63. The high-priest and council, composed of men of the highest learning and rank among the Jews, equally with the common people, believed that the Messiah was to be the Son of God, and that the Son of God is himself God, otherwise they could not have reckoned Jesus a blasphemer for calling himself Christ, the Son of God. From these indisputable facts it is evident that the modern Socinians contradict the gospel history in two of its essential articles, when they affirm that the first Jewish Christians, before their conversion, had no idea that their Messiah was to come down from heaven, having never been taught to expect any other than a man like themselves. Next, since John hath so frequently declared, and, in what followeth the verse under consideration, hath proved that Jesus is the Christ and the Son of God, the same Socinians must be mistaken when they affirm, that in this epistle John is silent concerning the divinity of Christ, and hath not in any part of it censured those who deny it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:5 {7} Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
(7) Moreover he declares two things, the one, what true faith is, that is, that which rests on Jesus Christ the Son of God alone: on which follows the other, that is, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.
Fuente: Geneva Bible Notes
Continuing to overcome is not automatic for the Christian. Not all Christians continue to overcome the world (cf. 2Ti 4:10). Only those who continue to live by faith (i.e., trust and obey God) do. However, no one can overcome the world unless he or she believes that Jesus is the Son of God. It is in this sense that John refers to overcomers here; every Christian overcomes essentially because we believe in Jesus Christ.