He that hath not the Son This is a confirmation of the last sentence. It ought, indeed, to have been sufficient, that God made life to be in none but in Christ, that it might be sought in him; but lest any one should turn away to another, he excludes all from the hope of life who seek it not in Christ. We know what it is to have Christ, for he is possessed by faith. He then shews that all who are separated from the body of Christ are without life. But this seems inconsistent with reason; for history shews that there have been great men, endued with heroic virtues, who yet were wholly unacquainted with Christ; and it seems unreasonable that men of so great eminence had no honor. To this I answer, that we are greatly mistaken if we think that whatever is eminent in our eyes is approved by God; for, as it is said in Luke, "What is highly esteemed by men is an abomination with God." (Luke 16:15) For as the filthiness of the heart is hid from us, we are satisfied with the external appearance; but God sees that under this is concealed the foulest filth. It is, therefore, no wonder if specious virtues, flowing from an impure heart, and tending to no right end, have an ill odor to him. Besides, whence comes purity, whence a genuine regard for religion, except from the Spirit of Christ? There is, then, nothing worthy of praise except in Christ. There is, further, another reason which removes every doubt; for the righteousness of men is in the remission of sins. If you take away this, the sure curse of God and eternal death awaits all. Christ alone is he who reconciles the Father to us, as he has once for all pacified him by the sacrifice of the cross. It hence follows, that God is propitious to none but in Christ, nor is there righteousness but in him. Were any one to object and say, that Cornelius, as mentioned by Luke, (Acts 10:2,) was accepted of God before he was called to the faith of the gospel: to this I answer shortly, that God sometimes so deals with us, that the seed of faith appears immediately on the first day. Cornelius had no clear and distinct knowledge of Christ; but as he had some perception of God's mercy, he must at the same time understand something of a Mediator. But as God acts in ways hidden and wonderful, let us disregard those speculations which profit nothing, and hold only to that plain way of salvation, which he has made known to us.

He that hath the Son, hath life - See the notes at John 5:24. John evidently designs to refer to that passage in the verse before us, and to state a principle laid down by the Saviour himself. This is the sense of all the important testimony that had ever been borne by God on the subject of salvation, that he who believes in the Lord Jesus already has the elements of eternal life in his soul, and will certainly obtain salvation. Compare the notes at John 17:3.
And he that hath not the Son of God, hath not life - He that does not believe on him will not attain to eternal life. See the John 3:36 note; Mark 16:16 note.

He that hath the Son hath life - As the eternal life is given In the Son of God, it follows that it cannot be enjoyed without him. No man can have it without having Christ; therefore he that hath the Son hath life, and he that hath not the Son hath not life. It is in vain to expect eternal glory, if we have not Christ in our heart. The indwelling Christ gives both a title to it, and a meetness for it. This is God's record. Let no man deceive himself here. An indwelling Christ and Glory; no indwelling Christ, No glory. God's record must stand.

He that hath the Son,.... Has a spiritual and experimental knowledge of him, true faith in him; who has him dwelling in his heart, and living in him:
hath life: not only spiritual life, being quickened by him, and living by faith on him, but eternal life; the knowledge he has of him is eternal life; he has it in faith and hope, and has a right unto it, and the earnest of it, as well as has it in Christ his representative, whom he has, and in whom this life is:
and he that hath not the Son of God; no knowledge of him, nor faith in him, nor enjoyment of him:
hath not life; he is dead in sin, he is alienated from the life of God, has no title to eternal life, nor meetness for it, nor shall enjoy it, but shall die the second death.

the Son . . . life--Greek, "THE life." BENGEL remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine" [Song 6:3]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [PEARSON, Exposition of the Creed].

It plainly follows, he that hath the Son - Living and reigning in him by faith. Hath this life; he that hath not the Son of God hath not this life - Hath no part or lot therein. In the former clause, the apostle says simply, the Son; because believers know him: in the latter, the Son of God; that unbelievers may know how great a blessing they fall short of.