I John 5.6-13 Sermon

1 John 5:6–13 (NKJV)

The Certainty of God’s Witness

6 This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. 7 For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. 8 And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one.

9 If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. 10 He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. 11 And this is the testimony: that God has given us eternal life, and this life is in His Son. 12 He who has the Son has life; he who does not have the Son of God does not have life. 13 These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.

The passage 1 John 5:6–13 forms a distinct unit titled “The Testimony.”1 This section functions as a cohesive argument rather than multiple separate pericopes, though you can identify its internal movements for preaching purposes.

The passage divides into three interconnected movements:

Verses 6–8: The Nature of God’s Witness

John establishes that Jesus came through both water and blood, with the Spirit bearing witness because the Spirit embodies truth. (1 John 5:6–13) He then presents a dual testimony structure—heavenly witnesses (the Father, Word, and Holy Spirit) and earthly witnesses (the Spirit, water, and blood)—emphasizing their unified agreement. (1 John 5:6–13)

John 5:37–38 (NKJV)

Witness of the Father

37 And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. 38 But you do not have His word abiding in you, because whom He sent, Him you do not believe.

John 5:39–47 (NKJV)

Witness of the Scriptures

39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.

41 “I do not receive honor from men. 42 But I know you, that you do not have the love of God in you. 43 I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. 44 How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? 45 Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46 For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?”

Verses 9–10: The Authority of God’s Testimony

John argues that God’s witness surpasses human testimony, specifically concerning His Son. (1 John 5:6–13) He then presents the stakes: believing in the Son means possessing His witness internally, while rejecting God’s testimony effectively calls God a liar. (1 John 5:6–13)

Verses 11–13: The Content and Purpose of God’s Testimony

The testimony itself declares that God has granted eternal life, located in His Son. (1 John 5:6–13) Possession of the Son determines possession of life itself. (1 John 5:6–13) John concludes by stating his epistolary purpose: he writes so believers may know they possess eternal life and continue believing in the Son of God. (1 John 5:6–13)

John’s overarching argument contends that a “water only” gospel rejects God’s own witness about His Son, whose atoning death is necessary for genuine spiritual knowledge and assurance of eternal life.1 For your sermon, treat 5:6–13 as one unified pericope rather than fragmenting it, as the passage builds progressively toward its climactic statement of purpose in verse 13.

1Karen H. Jobes, 1, 2, & 3 John, ed. Clinton E. Arnold, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2014), 214.