John 4 – Part 1: “From an Empty Life to Eternal Life”

“Jesus answered and said to her, ‘If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.’” John 4:10

In the fall of 2019, I began to realize that I had some life-controlling problems that I could not overcome on my own.  So, I began a process of recovery to overcome trauma-based addictions that were destroying my life and my relationships with those closest to me.    

Much of my battle with these addictions involves shame. Many people confuse shame with guilt. Guilt is the conviction we experience when we have violated God’s standard of holiness. In short, guilt says, “I have done wrong.” For example, when a person covets, hates, lies, lusts, murders, steals, or commits adultery, he or she has a sense of guilt for having done wrong (cf. Ps. 32:1-5; Rom. 3:1-20; James 2:10). The Bible teaches us that sin and its subsequent guilt can lead an unsaved person to believe or trust in Christ alone as his or her Savior, resulting in cleansing and forgiveness (cf. John 16:8-11; Acts 10:43; Rom. 3:20; Gal. 3:22-24). God uses our guilt to convict us of our need for Him.

The Hebrew word for “ashamed” (cf. Gen. 2:25) is bosh, which means to fall into disgrace, to be embarrassed or humiliated. [1] The Greek word for “shame” (Heb. 12:2) is aischynēs which also refers to disgrace. [2] According to some theologians and psychologists, shame is a feeling (or belief) that we are bad, defective, flawed, and worthless.

Guilt says, “I have done wrong,” but shame says, “I am wrong.” [3] Instead of focusing on what a person has done (guilt), shame focuses on who the person is. It says that at the core of our being we are bad, flawed, inferior, unacceptable, and unworthy. One author says, “Shame is a strong sense of being uniquely and hopelessly different and less than other human beings.” [4] Satan uses shame to condemn us and isolate us from God and one another.

Let me illustrate the difference between guilt and shame. When I say, “I feel bad about yelling at my children when they misbehave,” that is guilt. But when I say, “I am a bad father,” that is shame.

We can feel guilt and shame at the same time. But shame is more relational. We can feel shame because of our own actions and the actions of others. There are two types of shame: true shame and false shame.

True shame is that feeling of disgrace or embarrassment when we have sinned. This is what Adam and Eve experienced when they disobeyed God in the garden of Eden (Gen. 3:7-8, 10).

False shame is that same feeling of disgrace or embarrassment about our personhood, not our actions. We can experience shame when we have done nothing wrong, but because of the actions of others we are ashamed. False shame says, “because of what was done to you, you are now bad,” or “this happened to you because you are bad.” [5] For example, a child who was sexually abused may internalize what was done to him or her and conclude, “I am bad because that happened to me.” Or “because I am bad that was done to me.”       

When God created the first man and woman, Adam and Eve, and joined them together as husband and wife, the Bible tells us “they were both naked, the man and his wife, and were not ashamed.” (Gen. 2:25; cf. Mark 10:6-9). Before Adam and Eve sinned, they did not experience shame. Therefore, shame was not part of God’s original design for humankind. To be “naked” and “not ashamed” suggests something more than not wearing any clothes. These words describe Adam and Eve’s relationship with God and with one another. They were able to be completely open with the Lord and each other without holding anything back or hiding their true selves. Adam and Eve were fully known by God and each other and they were okay with this. This enabled them to experience uninhibited fellowship with God and with one another. [6] They knew that they were totally accepted and loved by God. There was nothing to fear and nothing to hide from the Lord and each other.

Prior to the Fall, they did not experience any self-consciousness regarding the uniqueness of their personhood as man and woman. For example, Adam probably did not doubt his masculinity or his ability to impress Eve as a man. He was not concerned about his biceps being big enough or being a good enough lover for Eve. Nor did Eve wonder if her beauty was enough to attract Adam or if her ideas were as significant as his. With an unwavering assurance, both knew that who they were and what they offered to one another was more than just good enough – it was “very good” (Gen. 1:31). [7]

When Adam and Eve disobeyed God by eating the fruit from the tree of the knowledge of good and evil (Gen. 2:16-17; 3:1-6), they experienced shame for the first time. The complete innocence and vulnerability they once had with God and one another were now lost. “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Gen. 3:7). They were now self-conscious and ashamed of their nakedness before one another, so they tried to remove their shame by covering themselves with fig leaves. They went from holding nothing back from one another to hiding and covering their true selves.

When they put their own desires ahead of God’s will for their lives, they may have realized they could also put their own interests ahead of the other’s. Would Adam be able to trust Eve after she violated God’s trust? Would Eve be able to trust Adam after he did the same thing? Once transparent and vulnerable with each other, Adam and Eve now covered their physical nakedness and the nakedness of their souls with fig leaves. Instead of trusting each other, they were afraid of being hurt by one another, so they chose to protect themselves by hiding under the cover of fig leaves.

But their sin and shame also adversely affected their closeness with God. “And they heard the sound of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden” (Gen. 3:8). Instead of being open and vulnerable before God, they now hid themselves from His presence when He pursued them. God is presented in this verse as pursuing His fallen children by walking in the garden in the cool of the day as if this was something He had always done to connect with them.      

We might assume that God came to them to punish and shame Adam and Eve for the wrong they had done but notice that God does not seek to shame His fallen children. He seeks to restore them. “Then the Lord God called to Adam and said to him, ‘Where are you?’” (Gen. 3:9). Why would an all-knowing God ask Adam a question to which He already knows the answer? Because the Lord wanted a confession from Adam. “Where are you in relation to Me?” God asks. God knew where Adam was, but did Adam know where he was in relation to the Lord? Do we know where we are in relation to God?

When Adam told God, “I was afraid because I was naked” (Gen. 3:10), God replied, “Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat” (Gen. 3:11)? God never told Adam and Eve they were naked. This was the natural consequence of their sin. Satan also reveals our shame to us when we sin (true shame) or don’t sin (false shame). His accusations against believers produce shame in their lives. The Devil uses shame to isolate Christians from God and one another. Like a roaring lion who focuses on those who are isolated and weak, Satan focuses on believers who are alone and weak (cf. 1 Peter 5:8).

Would Adam and Eve believe God is still the same loving and merciful God that He had always been prior to their disobedience? Or would they believe the lie of the serpent who implied that God could not really be trusted (cf. Gen. 3:1-5)? The Lord did not abandon Adam and Eve when they sinned and felt ashamed. He sought them out to restore them to fellowship with Himself.

But instead of trusting the Lord, Adam and Eve were now afraid of Him. “So he said, ‘I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself’” (Gen. 3:10). Their sin and shame now became a barrier to His loving and merciful pursuit of them. Not only were they self-conscious of their nakedness before one another, they were now self-conscious of their nakedness before God. By covering themselves with fig leaves and hiding themselves among the trees of the garden, Adam and Eve removed themselves from being able to receive God’s love, grace, and mercy which He was freely offering to them. Their faith in God had now changed to fear. Unfortunately, their shame pushed them away from the Lord instead of drawing them near to Him. And shame can do the same to us today.

Like Adam and Eve, we also try to hide our shame from the Lord with modern-day fig leaves. [8] We may hide behind expensive cars, motorcycles, or homes. Some of us may take refuge behind our vast theological knowledge, ministries, or positions of leadership. We may hide behind our busyness, hobbies, humor, sarcasm, sports, or superficial interactions. Others may try to cover their shame with religious efforts and rituals like Nicodemus did (John 3:1-21). Whatever fig leaves we choose to hide behind, we are going against God’s design for us by refusing to present our true selves to Him and to one another. This never leads to the abundant life God meant for us to experience. What fig leaves are you hiding behind?

In the first part of John 4, the Lord Jesus will encounter a hurting woman at a well of water who tried to cover her shame with the fig leaf of romantic relationships. We may see God as this woman may have seen Him – as a distant and impersonable Being Who does not care about us. So, we try to medicate our loneliness and pain with romantic or sexual relationships which only intensifies our shame. These relationships may be with real or imaginary people. By imaginary I am referring to online pornography which is destroying lives today.

A man is chained to computer late at night.

Pornography is one of the most destructive practices in the church today and most churches do not know how to address it in a way that offers hope and healing for those enslaved to it. The majority of churches preach against the problem of pornography without providing a safe environment in which to address the real problem which is a deeper hurt in the hearts of those hooked on porn. Pornography is simply a surface coping mechanism for a deeper wound. Statistics indicate that 60-70 percent of men, 50-58 percent of pastors, and 20-30 percent of women in evangelical churches are sexually addicted. [9]

 “Pornography is the number one addiction for men. One out of two internet hits have to do with sex and pornography. Pornography can ruin normal sexual relationships because no real person can live up to pornographic images and fantasies. Research has shown that the limbic system bonds with whatever you are visualizing at the time of orgasm, so the next time you have sexual cravings they will be focused on that image or fantasy. This is why pornography is so addicting. Pornography is not really about sex; it is about zoning out, getting high on your own neurochemicals. Sex addicts report having withdrawal symptoms similar to cocaine withdrawal.” [10]       

Pornography is not just an adult addiction. Young people are also struggling with watching pornography online as young as four years of age and older because it is so accessible, addictive, aggressive, anonymous, and appealing. If you don’t think it’s possible for your children to get hooked on porn, you need to listen to Christian apologist and author Josh McDowell’s videos. [11]

In his book, “The Freedom Fight: The New Drug and the Truths that Set Us Free,” Ted Shimer notes the following about pornography in America in a chapter entitled “Sexualized Society”: [12]

It might come as no surprise that there is virtually no difference in monthly porn use among non-Christian men (65%) versus Christian men (64%). [13] In fact, it might even be worse than the published statistics indicate. The Freedom Fight recently conducted a survey of over 750 Christian college men from over thirty different campuses across the country. Each of the men we surveyed was involved in a campus ministry, and each considered their faith to be a vital element in their lives. Many of them were leaders in their ministries. What we found was alarming – 89% of the growing Christian men we surveyed watch porn, at least occasionally. More than six in ten view it at least weekly. More than half of these practicing Christian men say they are addicted to pornography. [14]

“The Freedom Fight’s recent survey of over 550 Christian women in ministry from over thirty university campuses across the US showed that 51% are watching porn at least occasionally. These aren’t just any college women either. These women are practicing Christians, involved in campus ministry, and many of them are in leadership positions. Though their faith is important to them, pornography remains a part of their lives.” [15]

“Two out of three Christian men watch porn regularly. [16] Many of them feel bad about it, but few of them have an urgency and commitment to break free. In fact, less than one in ten of these men seek meaningful help. [17]How can so many Christians seem content to live in sin? The answer is shame and self-deception. [18]

What kind of impact does pornography have on people? Shimer notes the following: Those who watch more and more porn do not see it as harmful and place a decreased value on the institution of marriage, the desire for children, and the need for faithfulness in marriage. [19] Research shows that the more porn someone watches, the more likely they are to be bisexual. [20] Pornography encourages behavior by producing permission-giving beliefs that say, “What I am doing is normal, doesn’t hurt anyone, and everyone is doing it.” [21] Shimer states that “this … is why many porn users – including Christians – find themselves experimenting with sexual behavior that goes against their morals, values, and even their sexual preferences.” [22]       

In addition to the psychological and spiritual repercussions, pornography consumption is also wreaking havoc on society. It rewires the brain, causing teenagers and twenty-something young men to experience porn-induced erectile dysfunction (PIED). [23] It replaces a desire for sex with real women with a desire for images and fantasy so that men are having less sex with a real person. [24] Those who view porn regularly are more likely to view hookup sex in a positive light [25] and display violence towards women. [26]        

Viewing child pornography has increased drastically in the last decade, with the FBI reporting that child porn arrests increased by 2,500%! [27] This is tragic because viewing child pornography leads to the abuse of children. [28]

This deviance that can result from porn consumption has impacted the church. In 2019, a headline in the Houston Chronicle read, “More than 100 Southern Baptist Youth Pastors Convicted or Charged in Sex Crimes.” [29]

Pornography is one of the leading contributors to human sex trafficking, which is a form of modern-day slavery. In the United States, up to 300,000 Americans under the age of eighteen are lured into the commercial sex trade every year. [30] The Rescue:Freedom organization’s survey showed that forty-nine percent of women rescued from sex trafficking in nine countries said their traffickers made pornographic videos of them while they were being raped. [31]

“One underage girl was missing for almost a year before her mother learned that sixty pornographic videos of her had been posted to multiple pornography platforms, including Pornhub and Snapchat. Pornhub described the minor girl as a ‘verified model with valid ID.’” [32]

As pornography use grows so does sex trafficking. “Reported cases of human sex trafficking in the US increased 842% in the past ten years.” [33] “The average age of a trafficked victim to begin to be sold in the United States is thirteen.” [34] “The collective billions of porn clicks per year help fuel the demand of sex traffickers who make money selling videos to porn sites.” [35]

Sociologist, Mark Regnerus says he believes the reason why never-marrieds outnumbered marrieds by 2015 is because for American men, the quality of porn and masturbation is enough to satisfy them in place of the pursuit of real sex with women. And women today expect little in return for sex in terms of time, attention, commitment, or fidelity. [36]

Porn use among women makes them more likely to cheat on a romantic partner and less likely to support traditional marriage. [37]

Researchers are forecasting that a third of Americans now in their twenties will never wed. This is more than triple the historic norm. [38]

The more porn Christians view the less will be their spiritual disciplines and the more doubts they will have about their faith. They are less likely to read their Bibles, attend church, pray, and participate in Christian service. [39]

Dr. Samuel Perry, sociology professor at the University of Oklahoma, did extensive research on the effects of porn use on a person’s religious commitments. He summarized his conclusions: “Any porn use… is associated with declines in religious commitment and behavior (i.e., attending services, prayer, etc.) and an increase in religious doubts.” [40]

While many Christian leaders are understandably calling porn the greatest threat to the Church, [41] less than 7% of pastors provide solutions to help their people break free from porn. [42]Shimer believes the reasons pastors don’t address this issue is because they are either addicted to porn themselves, [43] they are unaware of the significance of the issue, [44]or because it is such an uncomfortable topic to address. [45]

If you are struggling with pornography, contact Pure Desire at www.puredesire.org, The Genesis Process at www.genesisprocess.org, The Freedom Fight at www.thefreedomfight.org, or 423 Communities at www.423communities.org to obtain hope and healing from your addiction.         

To help us become more effective in reaching hurting and ashamed people who are addicted to porn and sex (or anything other than God) , we are going to see how Jesus presents the gospel to a hurting and ashamed woman in John 4:1-26. Let’s see HOW CAN WE CAN REACH THE HURTING SEX ADDICT FOR CHRIST.

1. CROSS OVER THE BARRIER OF PREJUDICE (4:1-7a). 4:1: The word “therefore” connects the humble and selfless service of John the Baptist (3:22-36) with Jesus making and baptizing “more disciples than John.” Jesus is referred to as “the Lord” (ho Kurios) for the first time in the gospel of John to emphasize His superiority in view of what both Johns had just established (3:28-30, 31-36). [46] Christ “knew that the Pharisees” wanted to stir up division between His disciples and those of John the Baptist (cf. 3:25-26). [47] 

4:2: John informs us that “Jesus Himself did not baptize, but His disciples” did (4:2) to downplay the spiritual significance of water baptism in a book written to tell non-Christians how to get to heaven. [48] Water baptism has nothing to do with going to heaven.   

This is also why the apostle Paul downplayed water baptism when he wrote, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.” (I Cor. 1:17). He distinguishes preaching the gospel from water baptism. Water baptism is not part of the gospel message because it is not  necessary for justification before God.

 4:3: Jesus “left Judea” to go “to Galilee” to avoid trouble with the Pharisees who “heard” of His growing popularity (4:1). Jesus “wanted to avoid unnecessary premature conflict with them—not for fear of them, but because they would interfere with His ministry and schedule. John never referred to the Sadducees or the Herodians by name in his gospel, because he viewed the Pharisees as the true representativesof the unbelieving nation of Israel.” [49]      

4:4: The most popular and direct route from Judea to Galilee went straight through Samaria. [50]“Even though the Jews and the Samaritans did not get along, most Galilean Jews chose to travel through Samaria rather than taking the longer route through Perea, east of the Jordan River, which Judean Jews preferred.” [51]“The trip from Galilee to Jerusalem via Samaria normally took three days.” [52]

Instead of the normal route that Judean Jews took around Samaria by crossing the Jordan River, traveling north, and then crossing the Jordan into Galilee, Jesus went straight north into “Samaria” (see map above). Such a course was direct and shorter, but Judean Jews did not go that way because they hated Samaritans. “The Jews disliked the Samaritans, considering them an unclean race. Originally, the name Samaria applied to the capital city of the northern kingdom of Israel, which was founded by King Omri (cf. 1 Kgs. 16:23-24). But eventually the entire northern kingdom was referred to by this name. When the Assyrians conquered it, they deported many Israelites, but left others in the land. Then the Assyrians settled other conquered peoples there, who intermarried with the remaining Israelites. This mixture of peoples also involved the worship of various false gods (see 2 Kgs. 17:24-41). The Samaritans of Jesus’s day were their descendants, a people of mixed ancestry and syncretistic religious practices. Thus, the Jews despised them.” [53]

But Jesus “needed to go through Samaria.” Why did Jesus have to go through Samaria when the alternate route was available? Because He had a divine appointment there with someone. Christ did not let cultural or racial divisions keep Him from addressing the spiritual needs of hurting people and nor should we. Jesus’ love for the lost led Him to cross over the barriers that people had created to seek and to save a lost woman in Samaria (Luke 19:10).

Does our love for unsaved people motivate us to cross over man-made barriers? Are we willing to despise shame as Jesus did (Heb. 12:2) whether it be our own or the shame of another, so we can help them find lasting freedom from shame? Today there seems to be more of a stigma attached to porn and sex addictions than any other addictions (e.g., alcohol and drug addiction, etc.). Are we willing to cross over the barriers established by our secular and religious cultures  to show Christ’s love to the porn and sex addict?

4:5: As Jesus and His disciples journeyed across Samaria, they came to the village of “Sychar” [54] which means “drunken or lying-town.” [55] John locates the Samaritan city of Sychar not in terms of its geographic location, but by its historic relevance [56]near the plot of ground that Jacob gave to his son Joseph.” “This parcel of land was significant in Israel’s history as a place purchased by Jacob (who was later renamed ‘Israel’) and given to his sons (Gen. 33:18-21). This was also the place where the bones of Joseph were laid to rest after Israel’s exodus from Egypt (Josh. 24:32). John’s mention of the well is no accident either. Samaria had no major rivers to supply water, only wadis (natural drainage channels), which brought seasonal rains and then dried up for months at a time. Jeremiah used the wadi as an image of deceit (Jer. 15:18). The historic location and the presence of Jacob’s well gave Jesus (and therefore John) another perfect opportunity to draw upon the familiar symbol of life: water.” [57]

4:6: John uses two Greek words to describe “Jacob’s well.” The first was pēgē in verse 6, which means “a spring or fountain,” [58] and the second is phrear in verses 11 and 12, which means “a construction consisting of a vertical shaft, covered with a stone, for water supply” [59] or “a cistern.” [60] Hence, “Jacob’s well” was both a spring and a well. “It was a deep hole that someone had dug in the ground, that was fed by a spring. The site is still a popular tourist attraction, and the deep spring still flows. Edersheim estimated (in 1886) that the well was originally about 150 feet deep.” [61]

Being weary from His journey, Jesus rested at Jacob’s well at the “sixth hour” or noon in Jewish time while the disciples went into the city for food (4:8). While fully God (1:1), Jesus was also fully man (1:14) and experienced the thirst and fatigue that all weary travelers feel so He can understand when we are parched and tired (cf. Heb. 4:15). 

“Notice that John emphasizes the full deity (‘the Word was God, 1:1) and the full humanity (He was ‘worn out,’ 4:6) of Jesus. In theological terminology, the uniting of two distinct natures (divine and human) in one Person (Jesus Christ) is known as the hypostatic union. Jesus Christ was, is, and ever will be the God-Man (see Phil. 2:6-11). It is also important to note that Jacob’s well represents common ground, since both Jews and Samaritans revered Jacob.”[62]

4:7: While Jesus was resting, a Samaritan woman came to the well to draw water. Jesus “needed to go through Samaria” (4:4) because He had a divine appointment with a hurting woman whom God would eventually use to transform an entire community. Christ was willing to cross over the barriers of prejudice to reach her.   

Who represents your Samaria? One way to find out is to ask yourself, “Who do I dislike the most? Who do I try to avoid the most?” Are we willing to do whatever it takes to reach people that no one else wants to reach? That person at work or in our neighborhood that is the subject of jokes and gossip? That person whose values and lifestyle are the opposite of our own? The person who has so many problems and needs that the only thing they can give you is a list of complaints? Ask the Lord to show you who represents your Samaria. Then surrender to His will.

Peter modeled surrender when, after a night of failed fishing, Jesus told him to try again: “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” (Luke 5:5). Surrendered people obey God’s word, even when it doesn’t make sense. Jesus “needed” to go through Samaria. You and I NEED to go through Samaria too. We need to surrender to Jesus and go to the hurting and the despised even if it doesn’t make sense to us. If we don’t tell these hurting people about Jesus, who will?

These people are not going to come to Christ on their own. Their shame has isolated them from God and other people. They are already feeling unworthy and unwanted because of their shame. They must be approached with love and grace where they feel safe. The second way to reach the hurting for Christ is to 2. CULTIVATE THE HURTING WITH LOVE (4:7b-9). How do we do this? Listen to them. In John 3, Jesus did most of the talking in His conversation with Nicodemus. He was confrontive with Nicodemus. But in John 4, Christ listened. He was compassionate. He cultivated the Samaritan woman with His love. In John 3, only three verses record what Nicodemus says. In John 4, seven verses cover what the Samaritan woman said to Jesus. God both speaks and listens. As the hurting person begins to open up, ask questions about his or her problem. Then listen. Ask more questions. Then listen some more. 

4:7b-9: Christ said to the woman, “Give Me a drink” (4:7b). His request is most effective since water is what she has come to the well for. By asking her for a drink, He goes from the problem of an empty bucket to her greater problem of an empty life.

You can do the same thing most effectively. When talking to someone who has marriage problems, you might begin by talking about marriage in general. Then mention how you and your spouse have been helped by the teachings on marriage in the Bible. Explain how you have discovered that it is the One who created marriage that knows best how to make it work. Once the person sees the need for Christ in a marriage, you can then begin at step one: the need to know Christ personally and have the assurance of eternal life. Let’s look at this woman’s empty life.

He had come to redeem this woman and He knew how to reach her. She wore the emotional armor of a woman beaten down by the morality of the righteous. He honored her closely guarded vulnerability by appealing to her kindness.” [63]

4:8: Jesus was alone at Jacob’s well because “His disciples had gone away into the city to buy food.” Their absence suggests that Jesus knew He could not be as effective ministering to this woman with the presence of the racial and gender biases of the disciples. [64]

THIS WOMAN HAD MANY PRESSING PROBLEMS:

1. SHE WAS HATED BY JEWS BECAUSE SHE WAS RACIALLY MIXED as a “Samaritan” (4:9a). When Assyria conquered the Northern Kingdom seven hundred years before Christ, many of the Jews were exported, and many foreigners were imported. The Jews who stayed and the Gentiles who came intermarried. The offspring were half-breeds called Samaritans. The Jews hated them and would have nothing to do with them.

2. AS “A WOMAN” SHE WAS SCORNED BY JEWISH MEN (4:9b). Jesus evidently asked the woman for a drink both because she was drawing water, and to initiate conversation with her.

“The normal prejudices of the day prohibited public conversation between men and women, between Jews and Samaritans, and especially between strangers. A Jewish Rabbi would rather go thirsty than violate these proprieties.” [65]

Can you imagine not being able to talk with your own husband in public? This was wrong, but socially accepted and expected. Rabbinic Law stated that “the daughters of the Samaritans are menstruants from their cradle” [66] and therefore viewed them as continually unclean. Her water bucket would be ceremonially unclean. Imagine no one wanting to touch your things because they thought it would make them dirty if they did?                

Unfortunately, churches may treat porn and sex addicts this way. They avoid eye contact with them or even avoid asking them how they are doing. Their intentions may be good, but the addict feels unwanted and unloved much like this Samaritan woman did.

3. SHE WAS DIVORCED. As a matter of fact, she was not only divorced, but she had been through five broken marriages, and now the man she was living with was not even her husband (4:17-18). All this woman knew was an unending sense of dissatisfaction. She “had five husbands,” but none of her marriages worked. They may have left for different reasons, but she was left with the same results – loneliness and emptiness inside. She tried to quench her spiritual thirst with men, but it did not work. Many addicts today who try to medicate their pain with porn and sex end up experiencing more loneliness and shame as a result.

4. SHE WAS A SOCIAL OUTCAST. She came to the well alone at“the sixth hour” (noon – Jewish time) in the heat of the day, when it was so hot she knew no one else would be there (4:6). Normally the women came later and together. Because of her divorces and her living with a man who was not her husband, she was alienated. She probably didn’t have a female friend. She was probably the subject of jokes and gossip. They laughed behind her back and maybe to her face. Like many porn and sex addicts today, she felt unloved, unwanted, unworthy, hated, and rejected. No doubt, she hated herself. But Jesus went beyond the barriers of prejudice and reached out to this woman in love. After you’ve listened to a hurting person’s problems, you will have to speak.

3. COMMUNICATE THE GOSPEL WITH RELEVANCE (4:10-26). Jesus did not take months to get to know this woman before He shared how she could have eternal life. He shared the gospel with her during His first conversation with her. The idea that you must build a friendship with someone over a long period of time before you can share Christ with them is not always true. Jesus’ conversations with Nicodemus and this woman at the well remind us that God has some people ready to hear and believe the gospel the very first time you meet them. The truth is the longer you know a person before sharing Christ with them, the harder it becomes. If I wait five years to tell someone about the most important Person in my life, they have every right to ask me why I waited five years to mention it to him.

Christ now moves from the water that could not satisfy her thirst, to the water that could. In other words, Jesus is being relevant by communicating what this woman needs to hear in a way she could understand it. They were at a well, so He talks to her about living waters (John 4:1-26). When Christ was with the fishermen, He talked about fishing for men (Matt. 4:18-20). When He was with farmers, He talked about sowing seed (Luke 8:4-15). Jesus used methods and words they would understand and value. If we are going to be effective in reaching non-Christians, we must also minister to them in ways that they value and understand.       

Evans also notes “that Jesus did not give up His cultural and racial identity to minister to someone of a different race and culture. His willingness to engage her socially by drinking water from her cup opened the door for Him to reach her spiritually. We should never ignore or reject the humanity of different people as we seek to share with them the good news of the gospel.” [67]

What does Christ say she needs to know to quench her spiritual thirst? 4:10: She needs to know “the gift of God” (4:10-15) and the Giver (“who it is who says to you, ‘Give Me a drink,’”) of the gift (4:16-26). The word that Jesus used for “gift” (dōrean) occurs only here in the gospels. [68] It emphasizes the freeness of God’s gift. [69]

Did Jesus tell her to stop living with her boyfriend to be saved? No. Did He tell her to start centering her life around God or to be baptized? No. Does He tell her to turn from her sin and follow Him the rest of her life? No. He says to ask for the gift of God and He would freely give it to her. That is grace – getting what we do not deserve.

A friend of mine had lunch with his friend at a restaurant, and at the end of their time together my friend went to the restroom. When he left the restroom, he absentmindedly went to his car without paying for his lunch. A half mile down the road he realized this and felt terrible, so he went back. When he walked into the restaurant, he expected justice – surely the staff had called the cops, or at least gotten very angry. He hoped for mercy – that they would accept his apology and let him pay them. But he was surprised by grace – they told him that his friend had secretly paid for his lunch before he left! The woman at the well was so surprised by Jesus’ offer of grace she says…

4:11-12: The woman thinks Jesus is talking about physical water which is understandable because the phrase Jesus used in 4:10, “living water,” can refer to “flowing water.” [70]  The woman asks Jesus how He could draw water from this well since He has “nothing to draw with, and the well is deep” (4:11). Today Jacob’s well is identified by archaeologists as one of the deepest in Palestine [71] – over seventy-five feet deep. [72] In her mind, such a feat would be “greater than our father Jacob” digging the well (4:12). “Jacob gave us a well” which two thousand years later still produced good water. Could this Stranger give even better water, from a well that would never run dry? She may have thought to herself.  [73]

By mentioning Jacob as “our father,” she was reminding this Jew that Jacob was as much an ancestor of the Samaritans as he was of the Jews. [74] The Samaritans traced their ancestry from Jacob through Joseph and his sons Ephraim and Manasseh. [75]

4:13: Jesus reminds her that “this water” from Jacob’s well will only quench her “thirst” temporarily so she will have to return again and again for more. Her focus on physical water reminds us of how many times we have tried and tried to quench our spiritual thirst from the same things that no longer work – relationships, drugs, our work, pornography – but they leave us feeling emptier. The old ways don’t work any longer. We need the real thing – a permanent thirst quencher. It is seen in the next verse.

4:14a: The word “drinks” means to “believe.” Jesus said, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35). “To drink” means “to believe” – because both drinking and believing permanently quench our spiritual thirst. The spiritual need that Jesus’ water meets can never reoccur. One drink of His water will satisfy our need for eternal life forever. The phrase “will never thirst” [76] literally means “will by no means thirst forever!” One drink is all it takes for this living water to permanently quench one’s spiritual thirst.       

“The emphasis of the Gospel of John is on that initial act of faith that produces this permanent and unchangeable result in the person who has believed… God gives eternal life even to those who only have a temporary faith. That’s enough to get them saved.” [77]

It cannot be undone. This negates the idea that faith must be continuous to be “true saving faith.” Since drinking symbolizes believing (cf. John 6:35), one drink, that is, one act of believing in Jesus, results in eternal life. Christ specifically denies that one must keep on drinking to receive or have everlasting life. [78]

“If you receive a drink from Jesus, you don’t have to come back for another. His living water becomes its own everlasting well. Thirst no more.” [79]

Eternal life is a forever gift because it is eternal – without end. Eternal life cannot be lost because the believer can never thirst again for it. How is this possible?

4:14b: Jesus is truly greater than Jacob because when a person believes in Him, “the water that” He “shall give him will become in him a fountain of water springing up into everlasting life.” The word “fountain” (pēgē) was translated as “well” earlier (4:6) and means “a spring or fountain.” [80] The word translated “springs up” (hallomai) can mean to “bubble up” [81] or “leap up.” [82] Christ digs a well in the human heart that continuously meets the spiritual needs of the one who drinks from it, but Jacob’s well was in the earth and the drinker of it must return again and again. Men dig wells in the earth, only Jesus Christ can dig a well in the human heart that gushes up into everlasting life [83] and constantly nourishes and satisfies the human soul. [84] Jesus’ well never runs dry.

“The living water is the saving message which once received (once drunk) springs up into everlasting life. As Jesus makes clear in the following verses, the living water is the truth that Jesus is the Messiah who guarantees everlasting life to all who believe in Him. Believing in Jesus results in eternal life taking up residence in the recipient so that he or she actually has an eternal living water fountain within.” [85]

The living water that Jesus promised provided eternal satisfaction without hard work, in contrast to the physical water this woman had to draw out of a deep well by hand. [86] Christ’s living water was absolutely free! The water this woman came to the well to obtain required human effort.

This contrast between living water as a free gift and physical water as something you must work hard for is seen today among the different views of salvation within Christianity. Some say that believing in Jesus is not enough to receive eternal life. One must also work for it by submitting or surrendering to God and obeying His commands to receive eternal life. [87]

This is contrary to what Jesus taught at the well in Samaria. Eternal life is an absolutely free gift that is received forever by taking one drink, one act of believing in Jesus alone (John 4:10-14; 6:35). [88] The one who teaches anything different than what Christ and the apostles taught is preaching “a different gospel” and is “accursed” (cf. Gal. 1:6-9).        

You may say, “I believed in Jesus for eternal life some time ago but my well seems dry. My soul is parched. Why is that?” Perhaps you have plugged up your well. The sediment of unforgiveness or bitterness has stopped up your well. Perhaps your love for work or sex outside of marriage has plugged up your well. You need to unplug your well by confessing your sin to the Lord with the intent of never going back to it (I John 1:9). Confession and repentance will let the waters of eternal life bubble up again in your heart. I’m not suggesting you have lost eternal life, because that can never happen. But I am suggesting that your experience of eternal life has been hindered by unconfessed sin. Let God restore your closeness or fellowship with Him by confessing your sin to Him so you can experience the abundant life Christ wants you to have.

4:15: Thinking of the daily burden of carrying water from the well to her home, the woman cried out for the water that Jesus offered. “Sir, give me this water, that I may not thirst, nor come here to draw.” She saw His offer as a provision that would release her from a physical burden and asked for that water. Jesus had created a desire for the gift of eternal life in her heart. She saw its desirability. Now, the woman must recognize her need for this gift of God [89] and the One Who can give it to her.

Swindoll writes, “Either the woman was spiritually tone-deaf, or she was deliberately avoiding the real issue. Very often people avoid talking about spiritual matters because physical needs are easier to satisfy and frequently provide the illusion of deeper satisfaction. That’s what drives all sorts of compulsions and addictions. People also avoid spiritual discussions because they are too painfully personal. They have learned to cope with their hopelessness; they don’t want anyone upsetting the delicate balance they have worked so hard to achieve. So, the woman took the conversation back into the shallows, where she was more comfortable.” [90]

 So, Jesus confronts her with the truth to help her connect her spiritual “thirst” with her living arrangements. [91] Christ wants to shift her focus from the “gift of God” (4:10-14) to the Giver of that gift (4:15-26). 4:16: The command, “Go, call your husband, and come here,” was not intended to reveal her sinfulness to her because she was already highly aware of that. Christ’s intent was to move her towards His identity. [92]

“The woman believes that the Messiah, when He comes, will reveal all things (4:25, 29). He knows what she believes about the Messiah, and since He knows her past (and her future), He reveals His knowledge of her to make her begin to wonder if He might be the Messiah.” [93]

Constable notes, “Jesus’ instruction to call her husband was proper, because if He was really going to give her something valuable, her husband needed to be present. This was necessary to avoid any misunderstanding about the reason for the gift, especially in view of Samaritan/ Jewish tensions. In that culture giving a gift to someone implied that the recipient would give something back to the giver. If Jesus had not told the woman to call her husband, she might have suspected that He wanted sexual favors in return for His gift.” [94]

When Jesus mentions her “husband,” He was approaching the most sensitive area in her life… the area where she had experienced the most hurt and shame… the area where she had the highest and thickest walls of self-protection. Like many porn and sex addicts, she felt flawed and unworthy of love. Every fiber in her body wanted to run from this Man. At this point, she could have turned away and left (as many do), but she didn’t.

Somewhat embarrassed, she blurted out. 4:17: “I have no husband” in the traditional sense of the word. [95] 4:18: Jesus knew of her promiscuous life, which was like a Hollywood movie star’s life today, having “had five” former “husbands” and nowa live-in partner who was not her husband. [96] We do not know if her previous marriages had ended in physical death or divorce. It would have been very unusual for all her marriages to have ended in death. [97] Regardless of how they ended, Jesus was not condemning or shaming her or trying to exploit her sinfulness. He merely stated the truth and let it stand on its own. He found a way to commend half of her half-truth [98] when He said, “You have well said… and in that you spoke truly” (4:17b, 18b). How did He know all of this? She was both curious and uncomfortable. How could she pursue this conversation in a manner less painful to her? Then a thought struck her. Could He resolve an ancient dispute? Like many of us when God’s light starts to shine on a painful part of our lives, we try to change the subject.

“The woman obviously didn’t feel so threatened as to run away. Exposing the source of someone’s shame too quickly leaves him or her feeling emotionally stripped naked, and the only natural response is to run for cover. But Jesus’ timing was perfect. He had already established a rapport. He allowed the woman to see His genuine concern for her as a person, not an object. He treated her with uncommon dignity and spoke compassionately to her spiritual need. He didn’t allow her to distract Him from the real issues involved, including her attempt to flatter Him and then engage in a pointless theological debate.” [99]

4:19: A tactic that had worked with other men who got a little too close for comfort was flattery. So, she says, “Sir, I perceive that You are a prophet.” On the surface this may seem like mere flattery. But she is also starting to think more about Jesus in spiritual terms. To her “a prophet” was a messenger from God. [100] The Old Testament spoke of a Messianic “Prophet” Who would be like Moses (Deut. 18:15-18). Her reference to Jesus as “a prophet” indicates that she is focusing more on Christ’s identity now than her own sinfulness. And not just because of His insight into her private life, but because of the gracious way He talked about it with her (cf. 4:28-29). This is what Christ intended at this point in His conversation with her. He brings up her sinful arrangements with men NOT so she can become more aware of her sinfulness, but so she can understand Who Jesus truly is.  

“The Samaritans acknowledged no prophet after Moses other than the One spoken of in Deuteronomy 18:18, and Him they regarded as the Messiah … For her to speak of Jesus as a prophet was thus to move into the area of messianic speculation.” [101]

I often hear evangelistic messages today where the Christian speaker spends more time talking about the sinfulness of the lost than about the marvelous gift of God and the Giver of that gift (John 4:10-14). The importance of the cross is being deemphasized and the corruption of the sinner is being overemphasized. Such an approach magnifies sin more than the infinite Son of God and His sacrifice for all our sins!

Like the apostle Paul, I must again plead with Christians to stop embracing the wisdom of this world which perceives the message of the cross to be foolishness and human wisdom to be appealing (I Cor. 1:18-25). We think that by emphasizing the sinfulness of humanity, people will work harder (repent or turn from their sins) to get to heaven instead of resting by faith alone in the finished work of Christ alone! We must return to the centrality of the cross so our boasting will be in the Lord and His wisdom, not in our own accomplishments or our own wisdom (I Cor. 1:26-31).

Is it risky to preach the message of the cross? Absolutely. People may abuse it and live like the devil after they believe in Christ alone for His permanent and unchanging gift of eternal life (John 4:10-14). But that risk in no way justifies changing the message of the cross. God’s wisdom is expressed in the message of the cross, not in human wisdom that emphasizes our works more than God’s.

Continuing to focus on spiritual terms, the Samaritan woman brings up a spiritual concern that caused tension between her people and the Jews. 4:20: The Jews and Samaritans were like a lot of Christians today. They thought the worship of an omniscient God centered around a place. The Samaritans (“our fathers”)insisted that God was to be worshiped in the Samaritan temple on “this mountain” (Mt. Gerizim) whereas the “Jews” insisted that God was to be worshiped in the temple “in Jerusalem” on Mount Zion.      

Jesus keeps the focus on His identity, not the ancient debate between the Samaritans and the Jews. 4:21: Christ’s command, “believe Me” [102] may be more than a call to believe what He is about to say about worship. It is probably also a call to believe His claim that “salvation (everlasting life) is of the Jews” (4:22) and that He is “the Messiah” (4:25-26). Jesus announces that “the hour is coming” (a reference to the church age which will begin at Pentecost – Acts. 2:1ff), when the worship of the Father will no longer take place on Mount Gerizim or in Jerusalem. Instead, each believer in the Messiah will be a temple of the Holy Spirit (cf. 4:23-24; I Cor. 3:16; 6:19-20). [103]

4:22: The word “you” in this verse is plural and refers to the Samaritan people in general not just the Samaritan woman. Christ is saying that the Samaritans’ worship is based on ignorance (“You worship what you do not know”). Why would He say this?

“She did not know that the Messiah would be Jewish, though she knew He was coming (4:25). As a result, she did not know that ‘salvation is of the Jews.’ This is the only use of salvation (sōtēria) in John. The Lord likely is referring to the deliverance of the world from its bondage to sin. Surely, she expected a coming age in which Messiah would rule. That age, that salvation, is ‘of the Jews.’ Jesus is saying that salvation is through the Messiah—Who is Jewish—and is found in the (Old Testament) Scriptures, which are also Jewish (cf. Gen. 15:6; Isa. 53; Hab. 2:4).” [104]

The reason the Samaritans were ignorant of these truths was because they rejected all but the first five books of the Old Testament (Pentateuch) whereas the Jews accepted all the Old Testament revelation given to them by God. [105]

“Jesus insisted that her ancestral understanding of worship was flawed, and that salvation is from the Jews (4:22) because the Messiah would be of Jewish lineage, descended from the tribe of Judah. Jesus made it clear that truth trumps race and culture.” [106] 

4:23: Jesus says, “the hour is coming” after His death and resurrection, “and now is,” because the Messiah is present with her at that moment, [107] “when the true worshipers will worship the Father in spirit and truth.” God the Father “is seeking” people of all ethnicities, not just the Jews or Samaritans, to “worship Him” with their hearts (“in spirit”) and with their heads (“in truth”). Both the Jews and Samaritans of Jesus’ day paid close attention to detail and form in worship but neglected to nurture a heart attitude towards the Lord. [108] 4:24: We were created to have our spirits connect with “God” Who “is Spirit.”  To worship God “in truth” is to worship Him the way His Word instructs us (John 17:17) – through the One Who is “the truth” (John 14:6; cf. 5:23). God is seeking those who will connect with Him spiritually through His Son, Jesus Christ, based on the truth of His Word.

Today it is difficult to find a church that maintains a healthy balance in the worship of God with their hearts (“in spirit) and with their heads (“in truth”). The tendency is to lean more toward one of these approaches instead of both. Favoring either to an extreme can result in the chaos of emotionalism and sensationalism (“in spirit) or the coldness of cerebralism and stoicism (“in truth”). Finding and maintaining a healthy balance requires focusing on both the Holy Spirit and God’s Word (cf. John 14:17; 15:26; 16:13; 17:17; Ephes. 5:9, 18-20; Col. 3:16-17).

“Many people today associate worship primarily with going to church, as the Jews did with going to Jerusalem. Jesus clarified that true worship transcends any particular time or place. We can and should worship God twenty-four hours a day as we set aside (sanctify) every activity as an expression of our love and service for the Lord.” [109]       

This Prophet-like Man Who was all too familiar with her sin-stained life spoke of worship as if it pertained to her and her fellow Samaritans. The woman may have thought, “Could I be one of those whom God seeks to worship Him? But how could I ever approach the infinite and eternal Spirit Who desires my worship? My own spirit is soiled by the sinfulness of my life. And it is hopelessly dried up by the emptiness of dissatisfying relationships.”

Then she remembered: “He offered me living water that gushes up into eternal life. Life that will bring me into contact with the living God, washing away the emptiness of my life. Now she had to ask Him a question. He had said that ‘Salvation was of the Jews.’ And He was a Jew and He had offered me eternal life if I would ask Him for it. Could He be …? Was He the Messiah?” [110]

4:25a: She hesitated to put the question directly, but Jesus’ words and wisdom caused her to think of the“Messiah … who is called the Christ.”  4:25b: Her words, “He will tell us all things” suggest that she is wondering if “that Messiah” could tell her more than this Man about her life and worship? She was asking Him for the living water (4:10). She was ready for the answer and Jesus gave it to her.

4:26: “Jesus said to her, ‘I who speak to you am He.’” In the Greek language, it literally reads,“I am [He] the [One] speaking to you.” [111] The phrase “I am” (Egō eimi) is emphatic in this statement and it connects us to God’s self-identification to Moses. “I AM WHO I AM.” (Exod. 3:14).

“Both Jews and Samaritans understood Jesus’ meaning. In fact, the religious leaders accused Jesus of blasphemy for claiming to be God because of His repeated use of the ‘I am’ formula (6:48; 8:18, 24, 28, 58; 10:7, 11; 11:25; 13:19; 14:6; 15:1-3; 18:5-8).” [112]

Yes, the light of truth flooded the Samaritan woman’s soul. She had arrived at the well empty, but now she departed full of life – life with God forever. She now knew the Gift and the Giver. And that is all she needed to know. That is all anyone needs to know. And when they do, an eternal transaction occurs. Without a word or prayer, her heart had asked, and He had given her eternal life.

This tells us that no one is too bad to receive the gift of God. Perhaps you can relate to the Samaritan woman. Your life is empty and parched. You have tried to fill it with substitutes – relationships, alcohol, drugs, pornography, your work, special projects, etc., but they leave you feeling emptier. You need the real thing – a permanent thirst quencher. Ask Jesus for the gift of eternal life and He will give it to you right now.

Although the Samaritan woman sought romantic relationships with men to avoid her shame, Jesus graciously spoke the truth to her in a way that gave her dignity, not more shame. How do we know this? Because after her conversation with Jesus, she goes back to her village and says to the people, “Come, see a Man who told me all things that I ever did. Could this be the Christ?”(4:29). Would she have invited people to come see Jesus if He had shamed her or bullied her? No. Jesus knew all about the shameful things she had done, yet He still loved her. No one ever treated her with such dignity. Jesus spoke to her in a way that brought healing and hope to her heart. He spoke to her in a way that removed her shame and filled her with His love.

And He wants to do the same with you and with me. Are you willing to invite Jesus to come in to the dark and wounded parts of your soul to shine His light of love and heal your brokenness? You may have shameful secrets deep in your soul that you have shared with no one. Jesus already knows what those secrets are, and He is not upset with you.      

Jesus tells us that His heart is “gentle and lowly” (Matt. 11:29). When in the temple, Jesus read Isaiah 42:3 which described the coming Messiah: “A bruised reed He will not break, and smoking flax He will not quench.” (Matt. 12:20). Jesus, the Messiah, will not treat those of us who are “bruised” with sin and shame harshly (“break” them). He comes along side of us to strengthen and heal us with His presence rather than step on us to advance His own plans. He will not “quench” what little hope (“smoking flax”) we have left inside of us. He wants to rekindle our love and passion for Him and for life itself. He does this with His gentle and gracious presence in our lives which heals our wounds and replaces our shame with dignity. The woman at the well experienced this when she met Jesus, and her life was forever changed as we shall see in the next chapter.

Prayer: Dear Lord Jesus, I come to You now as a broken sinner who has been deeply hurt by my own sinful choices and the sinful choices of others. I have tried to satisfy my spiritual thirst with so many substitutes that have only made my life worse. I realize today that You still love me despite all of the pain I have caused You and others. I believe You died in my place for all my sins on a cross and rose from the dead. Right now I am asking You, Lord Jesus, to give me everlasting life as a free gift. Thank You for the everlasting life I now have which satisfies my spiritual thirst forever. Thank You that I can never lose this precious gift. Please help me to cross over man-made barriers to share Your life-giving gospel message with people regardless of their culture, color of skin, country, or condition. Please lead me to my Samaria – to those people no one else wants to reach with Your gospel message. I pray for Your boldness, clarity, and compassion as I communicate Your life-giving message to them. In Your mighty name I pray, Lord Jesus. Amen.

FOOTNOTES:

[1] Francis Brown, S. R. Driver, Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Omaha, NE: Patristic Publishing, 2020 Kindle Edition), pp. 381-383.

[2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 30.

[3] Michael John Cusick, Surfing for God (Nashville: Thomas Nelson, 2012), pg. 67.

[4] Sandra D. Wilson, Released from Shame: Revised Edition (Downers Grove, IL: InterVarsity Press, 2002), pg. 23.

[5] https://www.ibelieve.com/faith/the-important-difference-between-guilt-and-shame.html.

[6] Cusick, Surfing for God, pg. 68.

[7] Ibid., pg. 69.

[8] Ibid., pg. 71.

[9] Jeremy & Tiana Wiles, Conquer Series Study Guide Volume 1 (Stuart, FL: KindgomWorks Studios, 2017), pg. 21.

[10] Michael Dye, The Genesis Process: For Change Groups Books 1 and 2 Individual Workbook (Michael Dye/Double Eagle Industries, 2012), pp. 206-207.

[11] See Christian apologist and author Josh McDowell’s very informative and staggering videos on October 7, 2018 at Denton Bible Church entitled, “Breaking Free from the Porn Epidemic w/ Josh McDowell” at https://vimeo.com/294241982 and on August 3, 2021 with Pure Desire Ministries entitled, “The Effects of Pornography with Josh McDowell” at https://www.youtube.com/watch?v=y3sRmLFarZc .

[12] Adapted from Ted Shimer, The Freedom Fight: The New Drug and the Truths that Set Us Free (Houston: High Bridge Books, 2020), pp. 122ff.

[13] Ibid., pg. 20 cites Proven Men Porn Survey (conducted by Barna Group), located at https://provenmen.org/2014PornSurvey/

[14] Ibid., pg. 21 cites 2019 Freedom Fight national Christian student survey involving over 550 women and 750 men from over 30 Universities across the U.S.

[15] Ibid.

[16] Ibid., pg. 58 cites 2014 Barna Group Survey at https://wwwprovenmen.org/pornography-survey-statistics-2014/

[17] Ibid., pg. 58, also Shimer states on pg. 334, footnote #2, “Dr. Ted Roberts, the Founder of Pure Desire ministry and Host of the Conquer Series, who had helped people for over thirty years find freedom from pornography, in a correspondence on July 5, 2019, estimated that less than 10% of Christian men who are struggling with porn are seeking recovery in a meaningful way. He believes shame is the biggest factor keeping believers in the shadows.”

[18] Ibid., pg. 58. Shimer also cites Dr. Samuel Perry who said in his July 3, 2019, email correspondence that his research led him to believe that Christian women under-report their porn use because of shame (pg. 334).

[19] Ibid., pg. 22-25 cites Dolf Zillman and Jennings Bryant (1988) Pornography’s impact on sexual satisfaction. Journal of Applied Social Psychology, 18, 438-453. Doi: 10.1111/j.1559-1988.tb00027.x https://profiles.nlm.nih.gov/ps/access/nnbckv.pdf Effects of Prolonged Consumption of Pornography Dolf Zillman Layden, M. A. (2010); Pornography And Violence: A New Look At The Research, in J. Stoner & D. Huges (eds.); Dr. Mary Layden, Presentation at the Set Free Summit, April 2016; The Porn Phenomenon, Barna Group, https://www.barna.com/research/porn-in-the-digital-age-new-research-reveals-10-trends/

[20] Ibid., pp. 24-25 cites The Report on Digital Sexuality 2019, https://www. yourbrainonporn.com/rebooting-porn-use-faqs/is-my-fetish-porn-induced/the-more-porn-you-watch-the-more-likely-you-are-to-be-bisexual-study-2019.

[21] Ibid., pg. 25 cites Layden, Presentation at the Set Free Summit, April 2016.

[22] Ibid.

[23] Ibid., pp. 27-29 cites inability to climax a result of porn, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5039517/, Behav Sci (Basel). 2016 Set; 6(3): 17, Published online 2016 Aug 5. doi:10.3390/bs6030017, Is internet Pornography Causing Sexual Dysfunctions? A review with Clinical Reports; TIME, April 2016, Why young men who grew up on internet porn are becoming advocates of turning it off; Dr. Abraham Morgentaler, who’s the clinical professor of urology at Harvard Medical School, says that many young men today suffer from what he calls porn-induced erectile dysfunction. These men are young, healthy men that can’t maintain an erection with the person that they’re with sexually. But they can get an erection watching porn, https:www.covenanteyes.com/2015/02/27/porn-cause-erectile-dysfunction/?_ga=2.193688685.1717636998.158773822-929581036.1558531859; A 2016 study on Canadian adolescents showed that 45.3% admitted to problems in erectile functioning, https://www.jahonline.org/article/S1054-139X(16)30056-8/fulltext

[24] Ibid., pp. 28-29 cites survey showing Americans not having sex tripled in the last 10 years, https://www.washingtonpost.com/business/2019/03/29/share-americans-not-having-sex-has-reached-record-high/?utm_term=.4d7d002bb327; Playboy, Interview, John Mayer, February 10, 2010.

[25] Ibid., pg. 29 cites D. Zillman & J. Bryant (1988), Pornography’s impact on sexual satisfaction, Journal of Applied Social Psychology, 18, 438-453; Mark Regnerus, Cheap Sex: The Transformation of Men, Marriage, and Monogamy., (New York, NY: Oxford University Press, 2017), pp. 95-98 (sexual hookups).

[26] Ibid., pp. 32-33 cites The Brain That Changes Itself, Renowned psychiatrist Dr. Norman Doide says of one of his porn-addicted patients, “His feeling that sexual intercourse was a violent act upset him greatly, yet excited him. Thoughts of sexual intercourse immediately led to thoughts of violence and thoughts of violence to sex.”; Anna Bridges, A study of the twenty-five most popular pornographic movies; Foubert, over one hundred studies have shown pornography use increases the likelihood that a man will commit violence against a woman, Malamuth, N. M; Addison, T.; & Koss, M. P. (200), Pornography and sexual aggression: Are there reliable effects and can we understand them? Annual Review of Sex Research, 11, 26-91; increase in sexual violence, https://www.nbcchicago.com/news/national-international/FBI-Report-Shows-Almost-20-Percent-Increase-in-Rape-Reports-495065881.html

[27] Ibid., pg. 33 cites https://www.thetrumpet.com/17188-pedophilia-is-more-common-than-you-think

[28] Ibid., cites 85% of those arrested for Child porn admit to abusing children, https://innocentjustice.org/know-more/

[29]Ibid., cites https://www.houstonchronicle.com/news/investigations/article/All-too-often-Southern-Baptist-youth-pastors-13588292.php

[30] Ibid., pg. 35 cites https://arkofhopeforchildrenorg/child-trafficking/child-trafficking-statistics

[31] Ibid., https://fightthenewdrug.org/by-the-numbers-porn-sex-trafficking-connected/

[32] Ibid., cites Anti-Pornhub petition gains steam, accuses adult video giant of facilitating sex trafficking, https://www.foxnews.com/faith-values/anti-pornhub-petition-sex-trafficking

[33] Ibid., cites https://www.washingtonexaminer.com/washington-secrets/human-sex-trafficking-up-842-california-leads

[34] Ibid., cites http://fortune.com/2019/04/14/human-sex-trafficking-us-slavery

[35] Ibid., pg. 36 cites https://fightthenewdrug.org/by-the-numbers-porn-sex-trafficking-connected/

[36] Ibid., pp. 36-37 cites https://www.wsj.com/articles/cheap-sex-and-the-deline-of-marriage-1506690454?mod=djcm_OBV1_092216&Paid&nan_pid=1864075905&ad_id=8030479

[37] Ibid., pg. 37 cites Regnerus, Cheap Sex, pg. 128.

[38] Ibid., cites Regnerus, Cheap Sex, pg. 121.

[39] Ibid. pp. 62-66.

[40] Ibid., pg. 62 cites Seeing is (Not) Believing: How Viewing Pornography Shapes the Religious Lives of Young Americans, Samuel L. Perry, George M. Hayward, https://academic.oup.com/sf/article/95/4/1757/2877697

[41] Ibid., pg. 87. Shimer also states that over half of pastors say porn addiction is the most damaging issue in their congregation, citing https://www.charismnews.com/us/73208-15-statistics-about-the-church-and-pornography-that-will-blow-your-mind (pg. 338).

[42] Ibid., pg. 89 cites Barna Survey at  https://www.charismnews.com/us/73208-15-statistics-about-the-church-and-pornography-that-will-blow-your-mind

[43] Shimer notes that two separate anonymous surveys showed half of pastors struggle with pornography (pg. 89). He cites on pg. 338 that a 2002 Pastors.com anonymous survey of over 1,300 pastors showed that 54% viewed porn in the last 12 months and 30% last month. He also cites Samuel L. Perry’s 2019 book Addicted to Lust (pg. 30), where Perry states that an anonymous survey by Promise Keepers showed that 54% of pastors had viewed porn in the last seven days.

[44] Ibid., pp. 89-91.

[45] Ibid., pp. 91-92. It must be noted that Shimer does an excellent job addressing how to overcome these obstacles on pages 92-99. This is well worth your time to look over especially if you are wanting to see your church be part of the solution and not part of the problem concerning pornography.

[46] Tom Constable, Dr. Constable’s Notes on John, 2023 Edition, pg. 119.

[47] J. Dwight Pentecost, The Words and  Works of Jesus Christ (Grand Rapids: Zondervan, 1981), pg. 131.

[48] Zane C. Hodges, Faith in His Name: Listening to the gospel of John (Corinth, TX: Grace Evangelical Society, 2015), pg. 74.

[49] Constable, Dr. Constable’s Notes on John, pg. 118.

[50] Ibid., pg. 119 cites Jack Finegan, Light from the Ancient Past: The Archeological Background of Judaism and Christianity. 2nd ed. (Princeton University Press. London: Oxford University Press, 1959), pp. 309-311.

[51] Ibid., cites Flavius Josephus, Antiquities of the Jews, 20:6:1; Edersheim, The Life and Times of Jesus the Messiah, Vol. 1, pg. 394.

[52] Ibid., cites Flavius Josephus, The Life of Flavius Josephus, par. 52.

[53] Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B&H Publishing Group, 2019 Kindle Edition), pp. 2210-2211.

[54] Sychar

[55] Archibald Thomas Robertson,. A. T. Robertson’s Word Pictures in the New Testament [with Bible and Strong’s Numbers Added!], 6 Volumes E4 Group, 2014 Kindle Edition), Kindle Location 53954.

[56] Charles R. Swindoll, Insights on John, Swindoll’s Living Insights New Testament Commentary Book 4 (Tyndale House Publishers, 2014 Kindle Edition), pg. 89.

[57] Ibid.

[58] Bauer, A Greek-English Lexicon of the New Testament, pg. 810.

[59] Ibid., pg. 1065;

[60] Constable, Dr. Constable’s Notes on John, pg. 120.

[61] Ibid., pp. 120-121 cites Edersheim, The Life and Times of Jesus the Messiah, Vol. 1, pg. 404. 

[62] Evans, The Tony Evans Bible Commentary, pg. 2211.

[63] Swindoll, Insights on John, pg. 90.

[64] Evans, The Tony Evans Bible Commentary, pg. 2211.

[65] Edwin A. Blum, The Bible Knowledge Commentary Gospels Editors John F. Walvoord and  Roy B. Zuck (David C Cook, 2018 Kindle Edition), pg. 573.

[66] Constable, Dr. Constable’s Notes on John, pg. 121 cites the Mishnah Niddah 4:1.

[67] Evans, The Tony Evans Bible Commentary, pg. 2212.

[68] Constable, Dr. Constable’s Notes on John, pg. 122.

[69] Zane C. Hodges, The Hungry Inherit: Winning the Wealth of the World to Come (Corinth, TX: Grace Evangelical Society, 2016 Kindle Edition), pp. 6-14.

[70] J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 93.

[71] Blum, The Bible Knowledge Commentary Gospels, pg. 575.

[72] Constable, Dr. Constable’s Notes on John, pg. 124.

[73] Robert Wilkin, Bond, J.; Derickson, Gary; Doskocil, Brad; Hodges, Zane; Hunt, Dwight; Leach, Shawn. “John.” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, 2019 Kindle Edition), pg. 188.

[74] Constable, Dr. Constable’s Notes on John, pg. 124.

[75] Robertson, A. T. Robertson’s Word Pictures, Kindle Location 54300.

[76] ou mē dipsēsē eis ton aiōna

[77] Zane C. Hodges with Robert N. Wilkin, Tough Texts: Did Jesus Teach Salvation by Works? (Denton, TX: Grace Evangelical Society, 2017 Kindle Edition), pp. 106-107.

[78] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[79] Evans, The Tony Evans Bible Commentary, pg. 2212.

[80] Bauer, A Greek-English Lexicon of the New Testament, pg. 810.

[81] Ibid., pg. 46.

[82] Robertson, A. T. Robertson’s Word Pictures, Kindle Location 54361 to 54384.

[83] Hodges, The Hungry Inherit, pg. 8.

[84] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[85] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[86] Constable, Dr. Constable’s Notes on John, pp. 124-125.

[87] John F. MacArthur, Hard to Believe: The High Cost and Infinite Value of Following Jesus (Nashville: Thomas Nelson, 2003), pg. 93; John Piper, Beyond the Gold, Desiring God Radio, May 14, 2006.

[88] See Zane C. Hodges excellent book, Absolutely Free! A Biblical Reply to Lordship Salvation (Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989).

[89] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[90]  Swindoll, Insights on John, pg. 92.

[91] Ibid.

[92] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[93] Ibid.

[94] Constable, Dr. Constable’s Notes on John, pg. 125.

[95] Ibid.

[96] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[97] Constable, Dr. Constable’s Notes on John, pg. 125.

[98] Swindoll, Insights on John, pg. 92.

[99] Ibid., pg. 93.

[100] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[101] Constable, Dr. Constable’s Notes on John, pg. 126 cites Morris, The Gospel According to John, pg. 236. Cf. Edersheim, The Life and Times of Jesus the Messiah Vol. 1, pg. 414.

[102] pisteuson Moi 

[103] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[104] Ibid., pp. 188-189.

[105] Constable, Dr. Constable’s Notes on John, pp. 127-128; cf. Laney, Moody Gospel John Commentary, pg. 96.  

[106] Evans, The Tony Evans Bible Commentary, pg. 2213.

[107] Ibid.

[108] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 189.

[109] Constable, Dr. Constable’s Notes on John, pg. 130 cites Rick Warren, The Purpose-Driven Life: What on Earth Am I Here For? (Grand Rapids: Zondervan Publishing House, 2002), pp. 77-84.

[110] Hodges, The Hungry Inherit, pp. 10-11.

[111] Egō eimi, ho lalōn soi.

[112] Swindoll, Insights on John, pg. 94.

John 3 – Part 3: “How Can A Loving God Send Anyone to Hell?”

“He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” John 3:18

As I have shared the gospel with others one of the disturbing questions among non-Christians is how can a loving God send anyone to hell? To many people this seems like a major contradiction. One minute, preachers will talk about God’s love and forgiveness. Then they turn around and talk about hell – a terrible place of torment and unending fire where people want to die but they are unable to. How can God claim to be such a pro at love and forgiveness and then turn around and send someone to such a terrible place of agony and suffering?

How do you respond to this question? Let’s turn in our Bibles to John 3:16-21 where Jesus is having a conversation with a religious leader named Nicodemus. We have been doing a verse-by-verse study of the gospel of John. This book helps us see the major emphasis of Jesus’ ministry. While Christ was on earth, He was not scaring people out of going to hell with bad news; instead, He was inviting people to heaven with good news. Jesus spoke more about hell more than anyone else in the Bible, but that was not the major emphasis of His ministry. He did not earn His reputation as a “friend of sinners” by being harsh. He earned it by being loving and kind and extending His love and forgiveness to people like all of us. Jesus’ message and ministry were not trying to scare people out of hell; but inviting them to receive the gift of eternal life so they could live with Him in heaven.

GOD’S LOVE WANTS ALL PEOPLE TO LIVE WITH HIM IN HEAVEN (3:16-17). 3:16: We looked at this verse in the last chapter. God loves the entire world – over 8 billion people! How do we know this? Because He “gave” His only perfect Son to die on a cross. Why did Jesus have to die? Because God is holy and perfect. The fact that God is holy and perfect demands that He must punish sin (Ps. 5:4-5; 11:5; 45:7; Prov. 6:16-19; 8:13; Isa. 6:1-5; Rom. 6:23b; Heb. 1:9). A “slap on the wrist” is not enough. Due to its awful nature, sin is punishable by death. Not physical death – but eternal death or separation from God (Mark 9:43-48; Rev. 20:15).

Fortunately for us, God let His perfect Son, Jesus Christ, who never knew any sin – no wrong thoughts, bad words, unkind attitudes, or evil actions – die on a cross where you and I should have been punished (2 Cor. 5:21; I Pet. 3:18). Christ took our place on a cross. The nails that should have been driven through our hands and feet, were, instead, driven through His. Keep in mind, Christ didn’t have to suffer for your sin – He loved you enough to do it. When God brought His Son up from the grave on the third day, He was providing proof that He could now extend forgiveness and eternal life to “whoever believes in” Jesus. There is no sin that Christ cannot forgive and no person that He will not accept if he or she comes to Him on His terms.

The word “should” communicates the fact that the verbs “perish” (apolētai) and “have” (echē) are in the subjunctive mood, which expresses a condition. [1] Christ is guaranteeing that “whoever believes in Him” will “not perish” in hell but “have everlasting life” both now and forever.

3:17: This is the heart of God. God the Father’s purpose in sending “His Son into the world” was not to “condemn,” but that the world might “be saved” through Jesus. Condemnation and salvation in this verse are parallel to perishing and everlasting life in 3:16. The salvation and condemnation Jesus speaks of here are eternal. [2]

Some people confuse Christianity with religion. They think God sent Jesus to earth to make us miserable. They think Christianity is a bunch of dos and don’ts. “Don’t drink… don’t cuss… don’t smoke… don’t chew… and don’t run around with girls who do.” They perceive God to be sitting up in heaven just waiting to hit them with His holy hammer when they mess up. But this verse tells us the very opposite. God did not send His Son into the world to “condemn” us, but to cleanse us. He did not come to rub our sin in, He came to rub it out.

Imagine for a moment one of your children when they were small, playing in the road. You see a fast-moving car approaching. You know you can’t reach them in time. Running toward them you yell, “Get out of the road and come here!” It is important at that moment that your child trusts you and responds. Are you trying to ruin their fun? No, you are trying to save their life. God knows that we are all in danger. We are in danger of spending eternity separated from Him. The Bible calls it the second death and it is racing toward all of humanity (Rev. 20:6, 11-15). For that reason, God sent His Son to die on a cross, as a sacrifice for our sins. He has paid our penalty if full (John 19:30). All He asks in return is that we believe or trust in Christ alone for His gift of eternal life.

God doesn’t want any human being to spend eternity in hell. In fact, Jesus tells us that hell was intended for the devil and his fallen angels: “Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels.” (Matt. 25:41). Since God did not want us to spend eternity in hell, He sent His Son to die in our place so that whoever believes in Him should not perish but have everlasting life.

I like how author Max Lucado describes God’s love: “One of the sweetest reasons God saved you is because He is fond of you. He likes having you around. He thinks you are the best thing to come down the pike in quite a while… If God had a refrigerator, your picture would be on it. If He had a wallet, your photo would be in it. He sends you flowers every spring and a sunrise every morning. Whenever you want to talk, He’ll listen. He can live anywhere in the universe, and He chose your heart. And the Christmas gift He sent you in Bethlehem? Face it, friend. He’s crazy about you!” [3]

If God is so crazy about us, then why would He send anyone to such a horrible place as hell? Please hear this – God doesn’t send anyone to hell. People send themselves there.

GOD’S LOVE ALLOWS PEOPLE TO CHOOSE BETWEEN HEAVEN AND HELL (3:18). 3:18: “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God” (emphasis added). Three times Jesus uses the word “believe” in this verse to indicate that believing in Him is all that is necessary to escape eternal “condemnation.” No other condition is required to be rescued from this everlasting condition. Why then do Christians so often teach that more is required? Do they know better than the Lord Jesus Christ about what it takes to escape such a horrendous fate!?! Of course not. But Satan knows his fate and he wants to deceive as many as possible to join him in the lake of fire forever.

A person “who believes in Him is not condemned” now or in eternity because Jesus took his or her condemnation when He hung on a cross. The believer “shall not come into judgment” because Christ already took the judgment of God on Himself when our sins were placed upon Him (John 5:24; cf. 2 Cor. 5:21; I Pet. 3:18).

When a person refuses to believe in Jesus Christ, they are rejecting God’s offer. They are condemning themselves. [4] When a person refuses to believe in Christ alone for the free gift of eternal life, they are in essence saying to God, “I reject what Jesus Christ did in my place as my Substitute.” Therefore, God has no choice but to let us pay for our own sin through eternal separation from Him in what the Bible calls hell or the lake of fire (Mark 9:43-48; Rev. 20:15). Those who go to hell are going there of their own choosing because they have rejected Christ and His free offer. God has not rejected them; instead, they have rejected God.

Suppose God blessed you and your spouse with a little boy. You love that little boy so much that you would do anything for him. Forbid the thought, but suppose that when your little boy is twenty-one, he begins a wayward life and eventually murders someone. Your state sentences him to die by lethal injection. Suppose that you could walk into his cell the morning he is to be executed and offer to take his place. That’s how great your love is for him. In so doing, you explain that he can be a free and forgiven man. Much to your surprise, he pushes you aside, walks to the table, and receives the punishment for his horrible crime himself. Did you not love him enough? Would you accept the accusation, “If you really loved your son, you wouldn’t have allowed that to happen”? Hardly! You did not reject him; he rejected you.

This is why the Bible puts the responsibility where it belongs when it says, “He who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God” (3:18b).

Salvation from sin and judgment is free for the taking. But if you reject the miracle cure that the doctor offers you, don’t blame him when you succumb to your fatal illness.” [5]

Why would someone reject Christ’s free offer of everlasting life? Why would someone choose hell instead of heaven? The answer is in verses 19-20:

PEOPLE LOVE THEIR SIN MORE THAN THE SAVIOR (3:19-21). Jesus explains. 3:19: “This is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.” The presence of God’s light – His truth- forces people to make a choice – to either believe in Christ or reject Him. The reason people reject Christ’s offer of a free gift is because they love their sin more, and they want to stay in the darkness because it hides their sinfulness.

Let’s be honest – sin is fun. Sin feels good. Sin initially appears attractive. But sin is like a black widow spider. The bite of the female black widow spider can be deadly to humans. But the black widow gets its name because after the male has mated with the female, she kills and eats him. Sin has somewhat of the same effect on us. It is attractive and pleasurable, but in the end, it can devour us forever.

For example, suppose a person is unwilling to come to Christ because he is afraid of what God might do with the sins he enjoys? If that man so enjoys his immorality or drug abuse or overeating and, in fear of what God might do, is unwilling to come to Christ, he needs to examine Jesus’ words: 29 If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. 30 And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.”(Matt. 5:29-30).What does Jesus mean here?

Let me explain where I’m at in my understanding of this passage. Alcoholism, drug abuse, pornography, and sexual addiction are examples of sins which dominate the lives and thinking of millions upon millions today. People turn to such things because of inner pain. The sinful addiction provides a temporary distraction. However, it does not eliminate the pain. In fact, it takes more and more of the addictive behavior to keep masking the pain.

People can also turn to things like sports, work, home decorating, shopping, recreational activities, and hobbies to distract them from inner pain. These things, although morally neutral in moderation, can so dominate a person’s time and attention as to become idolatrous and sinful. Evangelist Larry Moyer writes: “Have you ever met a man whose hand was so involved in business that there was no time to think about spiritual things? Or a woman whose eyes were so focused on a neat or new home that she neglected spiritual matters? Christ’s warning to a person in that position was: None of those are worth eternal separation from God. Such a person would be wise to cut off the hand with which he works or to pluck out the eye with which she focuses on a new home.” [6]

No one can come to faith in Christ unless they see their need for Him. People with sinful addictions often cannot see that need unless they hit bottom and give up the addiction. Turning from sins is not a condition of salvation. However, for some it may be a practical necessity – not to clean up their lives, but to be able to see their need and come to faith in Christ. Jesus is telling us in Matthew 5:29-30, that nothing is worth going to hell over. What your “hand” touches and what our “eye” sees – does it keep us from believing or trusting in Christ alone for eternal life? We would be wise to cut off the “hand” or pluck out the “eye.” It is far better to be here with “one… hand” or “eye” than separated from God in hell with two hands or eyes.

Some people won’t let God love them because they will be exposed for what they really are – sinners in need of God’s love and forgiveness. This is especially true with religious people like Nicodemus. They live their lives being basically good, but if an invitation to trust Christ alone for salvation is given, they won’t respond because they are afraid their image will be shattered. They will be exposed and that is just too much to risk. But friends, love is risky. We take a risk receiving God’s love through Jesus Christ and we take a risk expressing our love back to Him.

3:20:  The words “everyone practicing evil,” can apply to Christians and non-Christians. [7] The phrase “come to the light” is a flexible expression that refers to association with the light. Even unbelievers can associate with the light. John 6:60-64 states that some of His disciples did not believe in Him. They came to Him and followed Him, but they did not believe in Him.” [8]

Non-Christians who refuse to come to the light offer many excuses for not believing in Christ. “Some cite the presence of hypocrites in the church. Others claim inability to believe some of the truths about Christ or the gospel. [Many say that they cannot accept the fact that God permits so much suffering in the world.] These are merely attempts to conceal a heart in rebellion against God. The ultimate reason people do not come to Christ is that they do not want to.[9]

Both Christians and non-Christians “will only come to the light if they are willing to allow the light to expose their evil deeds. This happened often as Jesus preached to crowds. He revealed wrong attitudes and wrong actions. People would not come to hear Him if they were unwilling to have their evil exposed.” [10]

We all dislike being shown that we are wrong. I feel that way myself. I don’t like to admit I am wrong. This verse is saying that this normal human reaction is part of our sinful nature. That is why nobody wants to change. Nobody wants to admit he is wrong. When the Republicans are in power, they try to convince the Democrats they have been wrong, but they won’t admit it. When the Democrats are in power, they try to convince the Republicans they have made the wrong choices, but they won’t admit it either. Nobody wants to admit they are wrong. That is why it is so hard to change.

If you are a Christian and you have drifted away from God, you don’t like to be around believers who are walking with the Lord because it exposes your sinfulness, and you start to feel uncomfortable. That is the Holy Spirit convicting you. It is not the committed Christian doing that. It is God inside of you nudging you to come back into the light. So, what do we do? We withdraw from committed believers and hang out with those who have no commitment to Christ. One of the ways we can tell that we are walking in darkness is by our lack of time with committed Christians. At first, we miss a Sunday. And then another and another. We don’t want to be exposed to the light of God’s Word because then we will have to face our sinfulness.

One night, after he had gotten ready for bed, Beverly Dillard’s husband went out to the driveway to retrieve some work papers from his car. Since it was dark, he figured no one would see him make the quick run in his underwear. And he probably would have made it, too—if not for the motion-sensor light, which illuminated him, just as he reached the car door. Christian, you may try to live in the dark for a time, but eventually the light of God’s Word will detect your sinful activity and expose it. Don’t get caught without the covering of God’s forgiveness. Be honest with the Lord and confess your sin so you can resume walking in the light with Jesus without being afraid of exposure (cf. I John 1:9).

The next verse is not distinguishing believers from non-believers as many mistakenly assume. It is distinguishing believers who confess Christ openly, like John the Baptist (3:22-36), and secret believers, like Nicodemus (3:1-20). [11] 3:21: The phrase “comes to the light” refers to the person “who does the truth.” He comes to the light “that his deeds may be clearly seen, that they have been done in God,”meaning that they have been produced by God.” This verse is referring to Christians. [12] Verse 20 referred to both Christians and non-Christians. But this verse refers specifically to believers. And it is saying that if we will do (not just say the right words but start doing) the right things, despite our dislike of being shown to be wrong – if we are willing, in other words, to begin to obey the truth even though it means we have to admit we have been wrong – then we will find ourselves being drawn to Jesus, for He is the Light. And if we are doers of the truth of God’s Word, then we will openly identify with the light of Jesus Christ so that our works can be seen as being produced by God’s grace working in our lives.

When we are living the way God wants us to live, we will have more boldness to openly confess Jesus Christ before others whether they know the Lord or not; whether they are receptive to Christ or not. But when we are not living in a way that pleases the Lord, we are less likely to openly identify with Him because we are feeling guilty and ashamed.

John the Baptist is a believer who “does the truth and comes to the light” by boldly expressing his convictions about the Lord Jesus Christ (John 1:15-18, 29-34; 3:22-36). Jesus is warning Nicodemus, who came “by night” (3:2), to come to Him “by day” now [13] by boldly confessing Christ which would be contrary to many of the other believing Pharisees (cf. 12:42-43).

TO SUMMARIZE: How can a loving God send anyone to hell? He doesn’t. People send themselves to hell by rejecting God’s free offer of eternal life through Jesus Christ. Why? Because they love their sin more than the Savior.

Some of you reading this may be afraid to come to Jesus Christ because of mistakes in your past that still haunt you. You are afraid He will condemn you instead of cleanse you. There is no wrong too great for Jesus Christ to forgive. When I came to Christ as a filthy sinner back in 1979, I was met with compassion, not condemnation. Christ forgave me and accepted me as His own when I believed in Him for His gifts of eternal life and forgiveness. And He helped me to put all my wrongdoings behind me. For the last forty-four years, I’ve been living in forgiveness. If He forgave me, He will forgive you, too. One of the most exciting things about the Christian life is not simply knowing I have been forgiven and I am going to heaven, although that is enough. But since I have come to Christ, I know He is with me all day every day. Disappointments don’t seem nearly as big, and bad days don’t seem nearly as bad with Him there.

Years ago, a young man had a verbal argument with his father and left home. He continued to keep in touch with his mother, and wanted very badly to come home for Christmas, but he was afraid his father would not allow him. His mother wrote to him and urged him to come home, but he didn’t feel he could until he knew his father had forgiven him. Finally, there was no time for any more letters. His mother wrote and said she would talk with the father, and if he had forgiven him, she would tie a white rag on the tree which grew right alongside the railroad tracks near their home, which he could see before the train reached the station. If there was no rag, it would be better if he went on.

So, the young man started home. As the train drew near his home; he was so nervous he said to his friend who was traveling with him, “I can’t bear to look. Sit in my place and look out the window. I’ll tell you what the tree looks like and you tell me whether there is a rag on it or not.” So, his friend changed places with him and looked out the window. After a bit the friend said, “Oh yes, I see the tree.” The son asked, “Is there a white rag tied to it?” For a moment, the friend did not say anything. Then he turned, and in a very gentle voice said, “There is a white rag tied to every limb of that tree!”

That, in a sense, is what God is saying to us in John 3:16-21. God has removed the condemnation and made it possible to come freely and openly home to Him. Will you come home to the Lord now? God does not want any human being to spend eternity in hell. He loves us too much to send us there. We send ourselves to hell by refusing to believe in Christ to get us to heaven. We can run every stop sign, ignore all the warnings, discount all the pleas to change our minds about whatever is keeping us from trusting Christ, and we can choose the path toward destruction. Sunday School teachers can tell us, TV evangelists can preach to us, pastors can warn us, Christians on social media can share with us, the Bible on a hotel nightstand can inform us, but it is our choice to ignore every warning, or we can take them to heart.

My friend, it is still not too late. You can settle this issue right now. Simply take God at His Word when He says, “He who believes in the Son is not condemned” (John 3:18). If you are persuaded that Jesus was speaking the truth in this verse and is therefore worthy of your trust, you can tell God this through prayer. But remember, praying this prayer is not what gets you to heaven. Only believing in Christ alone for eternal life gets you to heaven. This prayer is simply a way of telling God you are now trusting in His Son.

Prayer: Dear God, thank You for showing me that my sin created a barrier between You and me. Thank You for loving me so much by sending Your only perfect Son, Jesus Christ, to suffer the penalty of my sin by dying in my place on a cross and rising from the dead so that barrier could be permanently removed. As best as I know how, I am now believing or trusting in Jesus alone (not my good life, my religion, or my prayers), to forgive all my sins and rescue me forever from eternal condemnation. Thank You for the forgiveness and freedom from eternal condemnation I now have. In Jesus’ mighty name, I pray. Amen.

FOOTNOTES:

[1] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 186.

[2] Ibid.

[3] Max Lucado, Charles Swindoll, Anne Graham Lotz, Henry & Richard Blackaby, The Glory of Christmas: Collector’s Edition (Nashville: Thomas Nelson, 1999), pg. 55.

[4] Swindoll, Insights on John, pg. 74.

[5] Evans, The Tony Evans Study Commentary, pg. 2209.

[6] Larry Moyer, The Toolbox, Aug-Oct 1989.

[7] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187.

[8] Ibid.

[9]  Constable, Dr. Constable’s Notes on John, pg. 108 cites The Nelson Study Bible (Nashville: Thomas Nelson Publishers, 1997), pg. 1764.

[10] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187.

[11] Zane C. Hodges, “Coming to the Light—John 3:20-21,” Bibliotheca Sacra 135:540 (October-December 1978):314-22.

[12] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187.

[13] Hodges, Faith in His Name, pp. 65-66.

John 3 – Part 2: “Everyone Needs John 3:16”

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16

The world often evaluates people by their outward appearance. When we become Christians, God wants us to start to look more at the spiritual part of people rather than how they look on the outside. After all, that is how God looks at us. The Bible says, “The Lord said to Samuel, ‘Do not look at his appearance or at the height of his stature…for the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart’” (1 Sam. 16:7).

We are to be more concerned about where people are going to spend eternity. As we grow in the Lord, we start thinking, “I wonder where this person is at spiritually? I wonder if he or she knows Jesus?” Let me ask you, “Do you see yourself as an ambassador for Christ or a customer for Christ? Do your see yourself as a giver or a taker?” God wants every one of us who are believers to give others the best news on planet earth regarding His Son, Jesus Christ. 

We meet different kinds of people every day, don’t we? There are boxing, basketball, and volleyball fans. There are little, big, older, younger, middle-aged, married, single, and divorced people. There are educated, illiterate, working, and unemployed people. There are farmers, businessmen, housewives, or househusbands. There are black, brown, and white people – all these many kinds of people in the world.

Some of you can talk computers, internet, Facebook, blogs,  Twitter, Instagram, Snapchat, Tik Tok, Skype, Google Chat, etc. Others of you can talk guns, hunting, and fishing. Some of you can talk cars and mechanics. Some can talk agriculture or administration, schools and education, healthcare and insurance, music and sound equipment, fashion or health foods, basketball. You can talk to your friends and peers. Some of you like to talk about the good ole days when you grew up. And on and on and on. I cannot talk intelligently about all those subjects. A couple of them, yes. But not all of them. But many of you can and do. This is why it is so important that you realize that God wants to use you in those people’s lives to help populate heaven.

Every Christ-centered church supports missions. When I speak of missions I am referring tothe sending of authorized believers to people of non-faith or other faiths for the purpose of making disciples of Jesus Christ.”Why does a local church have missions? Let’s look at John 3:16. This is one of the most familiar verses in all the Bible. It has been used by God to lead millions of people to Christ. It has sparked revivals around the world.

This verse falls in the middle of a conversation between Jesus and a religious ruler named Nicodemus (John 3:1-21). Nicodemus thinks the way to heaven is by living a good life. But Jesus confronts him with the truth that he must be born again by believing in Christ alone for eternal life. It is not what you do or don’t do that gets you to heaven, it is what Christ has already done for you on the cross and simply believing or trusting Him alone to get you to heaven. Jesus explains further.

3:16: We are going to break this verse down to look at the individual parts to show WHY EVERYONE NEEDS JOHN 3:16. Jesus tells Nicodemus (and us) that the first reason we need John 3:16 is because GOD LOVED EVERYONE. “For God so loved the world…” The first two words, “For God,” refer to the Creator of the heavens and earth (Gen. 1:1), the Alpha and Omega, the Beginning and the End (Rev. 1:8, 17; 22:13), the Great I Am (Exod. 3:14), the God of Abraham, Isaac, and Jacob (Exod. 3:6) – “so loved the world.”

No one has ever loved to the degree that God has loved. Look at the extent of His love. He loved “the world.” God did not limit His love to one country, culture or color. His love extends beyond Filipinos to Americans, Africans, Australians, Chinese, Russians, Europeans, and Brazilians.

God loved everyone. Red and yellow, black and white, we are all precious in His sight! No one can love like God loves. His love is unlimited. His love is no respecter or rejecter of persons. He loves black skin as much as white skin, tattooed skin as much as freckled skin, shaven as much as bearded, long hair as much as no hair, poor as much as rich, boxing fans as much as basketball fans, rap music fans as much as ballroom dancing fans.

This first phrase, “For God so loved the world…” has motivated people to leave their families and their homes to share God’s love on the other side of the world. Why? Because God loves everyone. His love cannot be earned. God loves us now, not when we get better. He loves us regardless of what we have done or not done. Do you realize that nothing you do can make God love you any less? He loves us even when we offend Him. God has designed us to be loved by Him. Only His love can meet our deepest needs. Unfortunately, we often look in the wrong places for this love, don’t we? We look for it in our occupation, a paycheck, in athletics, a bottle of booze or a dose of drugs, on a computer or phone, or in a brief romantic relationship. God’s love isn’t found in these things. His love is found in the Person of Jesus Christ.

The second reason why everyone needs John 3:16 is because GOD GAVE HIS ONLY PERFECT SON FOR EVERYONE“that He gave His only begotten Son.” God’s love gives. It doesn’t take. It gives sacrificially. What did He give? He gave what was most precious to Him – His only begotten Son to die in our place on the cross.

The phrase “only begotten Son” does not mean Jesus had a beginning like a baby that is birthed by his parents, as many false religions teach today. The compound Greek word translated “only begotten” is monogenē, which literally means “one (monos) of a kind (genos).” [1] Jesus Christ is the only One of His kind. He is fully God (John 1:1-3) and fully Man (John 1:14). There has never been anyone like Him nor will there be. This is the message of the gospel of John.

Could you kill your only child to save others? Our love is pale compared to God’s love for us. Somebody might say to you, “I love you. Here’s my house. I’ll give it to you.” But how do you know that person doesn’t own ten homes so that giving up one is no sacrifice? Another person could say to you, “I love you. Here’s a million dollars.” But how do you know he does not have a billion dollars? When God says, “I love you. Here’s My perfect and only Son,” that is love. The greatest proof of His love is that He would allow His only begotten Son, Jesus Christ, to die in our place for our sins (Rom. 5:8; I John 4:9-10).

Did Jesus die for one country, culture or color? No! Did He die only for the elect? No! His death was for “all” nations of the world and “all” people (Matt. 28:19; Mark 16:15; John 1:29; 4:42; I Tim. 2:3-6; I John 2:2). Jesus died for all people groups everywhere. Does that include drug addicts and prostitutes? Yes. Does that include Atheists, Hindus, Muslims, Catholics, and Protestants? Yes.He died for the worst of people and the best of people, and everyone in between. Jesus died for all of them, including you and me!

The third reason everyone needs John 3:16 is because HIS INVITATION IS FOR EVERYONE“that whoever…” When we hear that God loves the world we may think, “Wow, that’s over 8 billion people according to the United Nations.[2] God may lose sight of me among that many people in the world today.” “Sure,” we say, “God loves the world in general, but what about me? What’s to keep Him from forgetting about me?” This is why God has placed the word “whoever” in this verse. When God looks at the world, He sees individuals, including you and me. Thank God for that word “whoever.” If this verse read, “For God so loved the world that He gave His only begotten Son, that when Jeff Ropp believes in Him, he should not perish, but have everlasting life,” I might be inclined to think He was talking about some other Jeff Ropp, because this Jeff Ropp is such a filthy sinner; but “whoever” means this Jeff Ropp and that Jeff Ropp, and all the other Jeff Ropps in the world, and everyone else, whatever his or her name may be. This invitation is for everyone.

When Jesus says “whoever,” does that include Manny Pacquiao, and other professional athletes? What about billionaire Henry Sy and everyone like him? ISIS and all other terrorists? Does Jesus’ invitation include evangelist Billy Graham and other dedicated servants of God? President Marcos or President Biden? Pope Francis? Actress Kris Aquino? Or rock star Marilyn Manson and everyone like him?  When Jesus says, “whoever,” does He include Ellen DeGeneres and others like her? What about Adolf Hitler and other leaders who have tortured and killed millions of people? Yes. His invitation is for everyone, including you and me. What is Jesus inviting everyone to do?

This leads to the fourth reason why everyone needs John 3:16: Because EVERYONE NEEDS SUCH SIMPLICITY. Jesus said, “believes in Him.” He is inviting us to believe in Him for everlasting life. Yet, we are notorious for taking something simple and making it confusing. For example, if you ask someone from China for some tea, within five minutes, he will bring you a simple cup of hot tea. But if you ask an American for some tea, he will ask you several questions. Do you want hot tea or cold tea? Sweetened or unsweetened tea? Do you want sugar or Sweet and Low? Do you want one teaspoon or two? Do you want it with lemon or without lemon? A person from China said, “Those Americans are so confusing. They first boil their tea to make it hot, and then they put ice in it to make it cold. Then they put sugar in it to make it sweet, and then they put lemon in it to make it sour.” We take simple things and make them complicated.

But God is an Expert when it comes to keeping things simple. He simply says, “Whoever believes in Him…” This is so simple even children can understand this and believe it.

What does it mean to believe? The word “believe” (pisteuō) means to be “persuaded something is true and therefore worthy of one’s trust.” [3] The moment you are persuaded Jesus was speaking the truth in John 3:16 and is therefore worthy of your trust to give you eternal life – you have eternal life. It is so simple a child can do it, yet, as adults, we have made it difficult.

Jesus says the person “believes” and “have.” You have what you take, correct? Jesus asks us to take the eternal life that He is freely offering to us.

For example, if I were to say to you, “This $100 bill is yours if you will take it.” You cannot enjoy that $100 until you take it from my hand. If you take it, you have believed my promise to give it to you. Jesus asks us to take by faith the eternal life that He is freely offering to us. The moment you believe His promise to give everlasting live to all who believe in Him, you “have” everlasting life. Jesus guarantees that you will “not perish” in hell, but “have” everlasting life both now and forever. This is so simple that children often believe it much sooner than adults.

Jesus is saying, “I love you. I died for you and rose from the dead. Will you trust Me to give you the never-ending life I bought for you with My own blood?” This is an invitation to believe in Jesus Christ and Him alone – not ourselves, our good works, or some mystical new age Christ. But to believe in the Jesus of the Bible.

Jesus did not say, “Whoever is a committed Catholic” or a “behaving Baptist.” No, He says, “Whoever believes in Him.” That means, whoever believes or trusts in Christ alone to get them to heaven, “shall not perish” in hell “but have everlasting life” both now and forever!

Jesus is not asking you, Have you lived a good life?” because the text does not say, “Whoever lives a good life should not perish.” He is not asking, “Have you been baptized with water?” because the text does not say, “Whoever is baptized with water should not perish.” Nor is Christ asking, “Have you turned from your sins?” because He does not say, “Whoever turns from his sins should not perish.” Jesus is not asking, “Have you asked me to be the Leader of your life?” because He does not say, “Whoever asks Me to be the Leader of his life should not perish.” Christ is not asking, “Have you taken the sacraments offered by your church?” because the text does not say, “Whoever takes the sacraments should not perish.” He is not asking, “Have you prayed five times a day facing the east?” because the text does not say, “Whoever prays five times a day facing the east should not perish.” Nor is Jesus asking, “Do believe there is a God?” because the text does not say, “Whoever believes there is a God should not perish.”

Instead, all Jesus is asking is, “DO YOU BELIEVE IN ME?” Because the text says, “Whoever believes in Him should not perish but have everlasting life.” God cannot make it any simpler than that! Every person in the world needs such simplicity!

But someone may say, “But Pastor Jeff, believing in Christ is not enough because even the demons believe in God, and they will not be in heaven because they have not submitted to God or obeyed Him (James 2:19).” It is important to understand the following simple observations about James 2:19: [4]

1. THIS VERSE IS NOT ABOUT SALVATION FROM HELL BECAUSE JESUS DID NOT DIE FOR DEMONS, HE DIED FOR PEOPLE (Rom. 5:8; Heb. 2:16). Therefore, demons are not savable. Demons are unsaved because they willfully rebelled with Lucifer against God (Isa. 14:13-15; Ezek. 28:11-19) and are condemned to everlasting fire in hell prepared for the devil and his demons (Matt. 25:41; cf. Matt. 8:29; Jude 1:6). This is why demons “tremble” when they think about God. Their trembling has nothing to do with lacking  insufficient faith. Jesus’ work on the cross did not save demons. His work on the cross destroyed the devil and his power (Heb. 2:14-15). Nowhere in the Bible does God offer demons eternal life because demons are not savable.

 2. BELIEF THAT GOD IS ONE IS NOT SAVING. What makes faith saving is the object of faith, not the amount or duration of faith. Demons really do believe there is only one God which is monotheism. But believing that God is one does not get anyone to heaven. Therefore, this verse is not to be used evangelistically. There are many world religions (Islam and Judaism, etc.) that believe God is one, but you will not see them in heaven because they have missed the object of saving faith – believing in Jesus Christ alone, Who died for their sins and rose from the dead, to give them everlasting life (I Cor. 15:1-6; John 3:14-18; 6:47; 14:6 20:31; Acts 4:10-12). What makes saving faith saving, is the object, not some special kind of faith. Not all facts about God are saving. Believing in Christ for eternal life is a saving fact. Believing that God is one is not a saving fact.

3. SINCE THE WORDS OF JAMES 2:19 BELONG TO A SKEPTIC, THEY SHOULD NOT BE USED TO PROVE SUCH AN IMPORTANT THEOLOGICAL POINT. Bing writes, “a quick survey of commentaries shows the difficulty of properly interpreting this verse in the context of James 2:16-20. At question is when James’ words end, and the objector’s words begin and end. If, as some argue, verse 19 is spoken by an objector to James, should it be used to prove a crucial theological point? Also, if it is from such a difficult passage to interpret, should it be used as a primary text to prove or disprove anyone’s salvation? Much clearer passages dismiss works as necessary for obtaining eternal salvation (e.g., Rom. 4:4-5; Eph. 2:8-10; Titus 3:4-5).” [5] Using this verse to redefine the meaning of the word “believe” or to dismiss the use of the word “believe” in gospel presentations misunderstands the author’s intended meaning and leads to misapplication.

 The fifth reason everyone needs John 3:16 is because EVERYONE NEEDS TO BE RESCUED. Jesus says that the person who believes in Him, “should not perish.” When we believe in Jesus, He guarantees the greatest rescue. The word “perish,”[6] refers to eternal destruction, ruin, or condemnation in hell or the lake of fire (cf. John 3:18, 36). [7] When Jesus speaks of perishing, He is not talking about physical death or temporary suffering. He is talking about eternal suffering because he is talking about eternal consequences (“perish” vs. “everlasting life”), not temporal ones. All of us are sinners who deserve eternal punishment. When a person refuses to believe in Jesus, he not only misses the joy of being with God forever, but he will be tormented forever along with the devil and his companions: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever” (Rev. 20:10).

The Bible is clear, “And anyone not found written in the Book of Life was cast into the lake of fire” (Rev. 20:15). Eternal condemnation in the lake of fire is not based on a person’s behavior, but on whether his or her name is written in “the book of life.” Those who believe in Jesus Christ alone for His gift of eternal life will be found to have their names written in the book of life permanently (cf. John 3:16, 36; 5:24; et al.). [8] They have been credited with God’s imputed righteousness because of their faith in Jesus, not because of their good works (Rom. 4:5). No one will receive eternal life based on what is written in a book of deeds because everyone has sinned and fallen short of God’s perfect standard of righteousness (Rom. 3:23; 6:23). [9] Hence, all nonbelievers, will not have their names written in the book of life because they were never saved by grace through faith alone in Christ alone for His gift of salvation (Ephes. 2:8-9).

Many people don’t believe in hell today, but they need to realize that Jesus spoke about hell more than anyone else in the Bible (cf. Matt. 5:22, 29-30; 10:28; 13:40, 42, 50; 18:8-9; 23:14-15, 33; 25:41, 46; Mark 3:29; 9:43-48; 12:40;  Luke 12:5; 16:19-31; 20:47; John 3:15-18; 5:29; 10:28; et al.). For example, Jesus said, 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— 48 where ‘Their worm does not die and the fire is not quenched.’” (Mark 9:47-48). In these two verses, we learn the following from God the Son: [10]

1. JESUS CONSIDERED HELL TO BE A REAL PLACE, NOT A FIGMENT OF ONE’S IMAGINATION. He spoke of the reality of being “cast into hell fire.” Many people today deny the existence of hell, but their claims are contrary to the authoritative teaching of Jesus Christ.

2. HELL IS A PLACE OF AGONIZING SUFFERING, BOTH INWARDLY AND OUTWARDLY. We must remember when nonbelievers are resurrected prior to standing before the Great White Throne Judgment (Rev. 20:5, 11-15), their resurrection bodies will be indestructible which means their agony and suffering will never cease. Just as our earthly bodies are suitable for our current temporal existence on earth, so our resurrection bodies will be suitable for our eternal existence whether it be in heaven (cf. John 5:28-29a; I Cor. 15:35-58; Phil. 3:20-21; I John 3:2-3) or in hell (cf. John 5:28, 29b; Matt. 10:28; Mark 9:43-48; Rev. 20:5, 11-15).     

The “worm” signifies the source of the internal pain – like the gnawing of a parasite within one’s body. Imagine being eaten from the inside out forever! The “fire” symbolizes the source of the external suffering, whereby one’s flesh burns forever without any decrease in the excruciating pain. A person’s bodily tissue in hell would be perpetually burning and regenerating to be burned again without any loss of sensitivity to pain (cf. Luke 16:23-25). The agony and torment of such an eternal existence is unimaginable to our finite minds.

3. CHRIST ALSO TEACHES THAT HELL IS ETERNAL. Some teach that nonbelievers are “annihilated” after death, but Jesus says their “worm does not die” and “the fire is not quenched.” The torment of hell, therefore, is never-ending. What makes the good news of Jesus Christ so good is that the bad news of hell is so bad!

The reality of hell is not only based on what Jesus said, but also on what the apostles said about it (James 3:6; 2 Pet. 2:17; Jude 1:13; Rev. 14:9-11; 19:20; 20:10, 14-15; 21:8). In addition, the reality of hell is also based on the reality of sin and death (Rom. 5:12; 6:23). Death is the consequence of humanity’s sin. Physical death is the temporal consequence of sin and eternal death in hell is the eternal consequence of sin.

Those who say that eternal punishment in hell is contrary to the love of God, are defining the love of God on their terms, instead of God’s terms. The fact that God is love is why you and I have the freedom to choose heaven or hell. God has warned us about how He has provided an escape from hell through the death and resurrection of His Son, so you do have a choice. You can choose to believe in Jesus Christ and escape hell (John 3:36a), or you can choose not to believe in Jesus Christ, and go to hell (John 3:36b). The existence of hell does not violate the love of God. It is actually the logical reality based on God’s love. We must also understand that God‘s love is not His only attribute. He is also a God of holiness and justice which demands that sin be punished. But out of love God sent His Son to take our punishment, so that those who believe in Christ will not face that eternal punishment.

Those who deny hell’s existence better be sure they are right because no one can afford to be wrong on this issue. When you believe in Christ, you are rescued from eternal punishment. Everyone needs to be rescued because “all have sinned…” (Rom. 3:23).

A famous story is told of an old man who was walking along the beach at dawn and noticed a young man ahead of him picking up starfish and flinging them into the sea. Catching up with the youth, he asked him what he was doing. The youth replied, “I’m throwing these starfish back into the ocean. They will die from the heat of the morning sun if left up here.” “I understand,” the old man replied, “but there must be thousands of starfish on this beach. You can’t possibly get to all of them. There are simply too many. And don’t you realize this is probably happening on hundreds of beaches all up and down this coast? Can’t you see that you can’t possibly make a difference?” The young man smiled, bent down and picked up yet another starfish, and as he threw it back into the sea, he replied. “Made a difference to that one!”

Some people may say I can’t possibly make much difference in a world of over 8 billion people, since I am only one person. But as long as there is at least one person without Jesus in the world, I must do whatever it takes to reach them with the gospel.

The sixth reason why everyone needs John 3:16 is because EVERYONE NEEDS TO HEAR THIS ETERNAL CONTRAST“but…” This is the greatest difference. This little word “but” contrasts eternal death and torment with eternal life and enjoyment. Jesus is acknowledging that there is a place of eternal ruin where people will be in agony forever. “But,” He says, “You can have the opposite of death, agony and torment – you can have eternal life.” All people exist forever, the question is where will you live when you die – heaven or hell?

The seventh reason everyone needs Joh 3:16 is because EVERYONE NEEDS THE GREATEST CERTAINTY. Jesus says, “have…” Jesus did not say, “might have” or “may have” or “hope to have.” He simply says, “have,” which expresses absolute certainty. You can be absolutely sure about possessing what Jesus offers. And in a postmodern world which denies absolute truth, that is refreshing. Let’s realize that the denial of absolute truth has infiltrated churches around the world. There are many people in churches today who are not 100% sure they are going to heaven. Many people in churches today doubt their salvation. 

WHY DO PEOPLE DOUBT THEIR SALVATION? [11]

1. THEY’RE DOUBTERS AT HEART. In other words, some people doubt everything. They doubt whether their mates love them or whether their children respect them. They doubt they’ll reach the age of retirement, or that their plane will reach its destination. Such people have issues they must deal with that are far different than eternal salvation.

2. THEY CAN’T POINT TO A SPECIFIC TIME AND PLACE WHEN THEY TRUSTED CHRIST. They know that Christ alone is their only way to heaven, but they don’t remember the exact moment they met their Savior. They wonder, “Could that mean I’m not saved?” They may have been told, “If you don’t know the date you were saved, you’re not saved.” Let me ask you, did Jesus say, “Whoever believes in Him and knows the date they were saved has everlasting life?” No. The real question is, “Whom am I trusting right now to give me eternal life?” Our salvation is established by WHOM we place our trust in, not WHEN we trusted Him.

3. THEY ARE VICTIMS OF TEACHING THAT CONFUSES ENTERING THE CHRISTIAN LIFE WITH LIVING IT. For example, a few years ago I listened to a preacher on the radio say that the book of I John was written to provide tests to see if you are saved. He said to ask yourself, “do I have fellowship with the Father… am I abiding in Him… do I practice sin habitually … do I love other Christians…  am I overcoming sin?” If you couldn’t answer “yes” to these questions, then he said you cannot be certain you are saved.

The purpose of I John is NOT to tell you how to become a Christian. Rather, it tells us how to have fellowship or closeness with Christ (I John 1:3-4). The gospel of John tells you how to receive the gift of eternal life, mentioning the word “believe” ninety-nine times (see comments on 1:7b). The book of I John tells us how to get close to the One you have believed in, using the word “abide (menō) – which means “to remain, stay, dwell, continue” [12] in fellowship with God – twenty-four times in I John (2:6, 10, 14, 17, 19, 24 [3], 27 [2], 28; 3:6, 9, 14, 15, 17 24 [2]; 4:12, 13, 15, 16 [3]. Therefore, closeness to Christ is discussed in I John, not salvation. People who don’t act like a Christian or a disciple may not be a believer. But to use characteristics of a disciple to determine if you’re a Christian isn’t helpful. Some people might live a good moral life without being a Christian. It could be that those people are trusting in their works instead of Christ’s finished work on the cross to get them to heaven.

What, then, should a doubter do? [13] IF YOU DOUBT YOUR SALVATION…

1. ASK YOURSELF, “DO I UNDERSTAND THE SIMPLICITY OF THE GOSPEL? Since Christ made the full payment for my sins when He died on the cross and rose from the dead (John 19:30), God can now forgive me based on what He has done for me, not what I do for Him. His forgiveness isn’t based on anything we have done for Him. As sinners, we must recognize that He alone is the only basis upon which God can receive us.

2. ASK YOURSELF, “HAVE I BELIEVED OR TRUSTED CHRIST ALONE FOR MY SALVATION?” We appropriate Christ’s death on the cross by coming to Him as sinners, recognizing that He made the full payment for sin on our behalf, and “believing.” Jesus promised, “Whoever believe in Him should not perish but have everlasting life” (John 3:16). The word “believe” means to be persuaded that Jesus is speaking the truth and is therefore worthy of our trust (see comments on 1:5). If you are persuaded Jesus is speaking the truth in John 3:16, and are trusting Him alone to give you everlasting life, you are forever God’s child regardless of when or where that occurred.

3. ASK YOURSELF, “AM I TAKING GOD AT HIS WORD?” Once we trust Christ, we must trust His Word. That means accepting God’s promise that, having believed in Christ, we are forever His. If you were to ask me whose son I am, I would say, “I am the son of Allen and Shirley Ropp.” I have proof that would stand up in a court of law – a birth certificate. A piece of paper assures me that I am their son. God has given us a piece of paper – the inspired Word of God, the Bible. It assures us that once we have believed in Christ, we have everlasting life. We are His forever. If you could lose your salvation, then Jesus just lied to us in John 3:16. Our salvation is based upon a promise that cannot be broken. It comes from a God Who cannot lie.

The eighth reason everyone needs John 3:16 is because EVERYONE NEEDS THE GREATEST POSSESSION “everlasting life.” Eternal life is defined by Jesus, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3). Eternal life is knowing God the Father and Jesus Christ forever. It is not knowing about them; it is knowing them personally. Eternal life begins when you believe in Him… not when you die or after you die. We can enjoy eternal life three hundred sixty-five days a year, seven days per week, and twenty-four hours per day! What could possibly be greater than that?

Some Bible interpreters insist that the present tense of “believes” (pisteuōn) means a person must continue to believe in Christ until the end of life to go to heaven. If at some point in time they stop believing in Christ, they lose eternal life. But this is not supported by the Greek grammar. [14]

For example, Moulton and Turner state, “Thus in Greek, one seldom knows apart from the context whether the present indicative means, I walk or I am walking.” [15] Often the present tense has a punctiliar meaning. “For example, Matthew 5:22, 28; 9:2 (‘Your sins are forgiven’); 14:8; 26:63; Mark 2:5; Luke 7:8; 12:44; John 5:24; 9:25; Acts 8:23; 9:34 (‘He heals you,’ not ‘is continually healing you’); 16:18; 26:1).” [16]

“Moulton and Turner call attention to the fact that the personal present articular participle ‘the one who believes’ is often used ‘where we would expect aorist.’” [17] “When used that way, they say ‘Action (time or variety) is irrelevant, and the participle has become a proper name.’” [18] “Wallace illustrates from Matthew, ‘Thus, for example, in Matthew 5:28, ‘everyone who looks at a woman’ with lust in his heart does not mean ‘continually looking’ or ‘habitually looking,’ any more than four verses later ‘everyone who divorces his wife’ means ‘repeatedly divorces!’” [19]

Dillow continues by saying, “Perhaps 1 Thessalonians 1:10, ‘Jesus who delivers us from the wrath to come,’ is relevant here. The intent is to describe deliverance from the tribulation wrath. He is not saying that Jesus is the One who continually delivers us from the tribulation wrath. A deliverance once accomplished does not need to be habitually repeated.” [20]      

Even if you stop believing in Christ, it does not result in the loss of salvation because that would be contrary to the nature of God’s gift. If everlasting life could be lost, it would no longer be everlasting. The results of believing in Christ are permanent. This is why Jesus said the one who comes to Him or believes in Him “shall never” hunger or thirst for everlasting life (John 6:35). The one who comes to Him in faith “shall be no means be cast out” by Him (John 6:37). Jesus came down to earth to do “the will of Him who sent” Christ (John 6:38). The will of God the Father is “that of all” the believers “He has given” to Jesus, Jesus “should lose nothing” (John 6:39). If any Christian lost his or her salvation, then Jesus would have failed to do His Father’s will. Staying saved is a matter of Jesus doing the Father’s will, not a Christian doing God’s will. The one who believes in Him “shall never perish” nor shall “anyone snatch them out of” His or the Father’s hands (John 10:28-29). Christ guarantees that those who believe in Him “shall never die” (John 11:26). How long is “never”? It is forever. Jesus makes it very clear that the result of believing in Him is permanent. It cannot be undone. If any believer in Jesus Christ ever lost eternal life then Jesus would be a liar.

Dillow illustrates what Jesus is saying in John 3:16: “We might say, ‘Whoever believes that Rockefeller is a philanthropist will receive a million dollars.’ At the point in time a person believes this, he is a millionaire. However, if ten years later, he ceases to believe, he is still in possession of the million dollars. Similarly, if a man has believed in Christ, he is regenerate and in possession of eternal life, even if he ceases to believe in God in the future.” [21]

The Bible assures us, “If we are faithless, He remains faithful; He cannot deny Himself.” (2 Tim. 2:13). God remains faithful to His promise of eternal life to all who believe in Jesus, even if they stop believing or become “faithless.” Why? Because God “cannot deny Himself.” Christ is “full of truth” (John 1:14) and is “the truth” (John 14:6) and cannot deny what He has already promised. To do so would make Him a liar. “His promise is independent of our continued faith or of anything we may do or not do.” [22]

When a person believes in Christ for eternal life, God the Holy Spirit places him or her into the body of Christ the Church, via Spirit baptism (Acts 10:43-48; I Cor. 12:13; Gal. 3:26-27; Ephes. 1:13-14). Hence, Jesus will never deny or reject His own body (cf. John 6:37). Our placement in the body of Christ is permanent.

Charles Stanley writes: “Faith is simply the way we say yes to God’s free gift of eternal life. Faith and salvation are not one and the same any more than a gift and the hand that receives it are the same. Salvation or justification or adoption- whatever you wish to call it – stands independently of faith. Consequently, God does not require a constant attitude of faith in order to be saved-only an act of faith… You and I are not saved because we have an enduring faith. We are saved because at a moment in time we expressed faith in our enduring Lord. [23]

Charles Peace was sentenced to die for being a career criminal. On the morning of his execution, a group of prison officials met at Charles’ cell to take him on his final walk to the gallows. Among them was a sleepy prison chaplain whose job it was to prepare the condemned man’s soul for the hereafter. But the chaplain didn’t say a word to Charles. He just yawned and mumbled as he read a religious book.

Charles then tapped him on the shoulder and asked him, “What are you reading?” “The Consolations of Religion” he replied. Charles: “Do you believe what you are reading?” Chaplain: “Well, yes, I guess I do.” Charles stared at the chaplain stunned. Here Charles was going to his death, knowing that his earthly deeds utterly condemned him before the Ultimate Judge, and this chaplain was mouthing words about heaven and hell as if they were a boring chore. Charles said to the chaplain, “Sir, I do not share your faith. But if I did – if I believed what you say you believe – then although England were covered with broken glass from coast to coast, I would crawl the length and breadth of it on hand and knee and think the pain worthwhile just to save a single soul from this eternal hell of which you speak.[24]

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” If we believe this verse is true, what are we willing to do to place it in the hands of those who are perishing without Jesus Christ? Are we willing to do whatever it takes for others to trust in Jesus for eternal life?

Prayer: Father God, thank You for John 3:16. Truly everyone needs this one verse because with great simplicity and power it addresses humanity’s greatest needs. Make me willing to do whatever it takes to get this one verse to those who don’t know You so they can enjoy eternity in Your presence forever. In Jesus’ mighty name, I pray. Amen.

FOOTNOTES:

[1] Bauer, A Greek-English Lexicon of the New Testament, pg. 658.

[2] Taken from http://www.worldometers.info/world-population/ on July 2, 2023.

[3] Bauer, A Greek-English Lexicon of the New Testament, pp. 816-817.

[4] Adapted from Charlie Bing, “Demon Faith and the Misuse of James 2:19,” GraceNotes – no. 47 at gracelife.org.

[5] Ibid.

[6] apolētai

[7] Bauer, A Greek-English Lexicon of the New Testament, pg. 116.

[8] Some interpreters believe Revelation 3:5 teaches that unfaithful believers will have their names erased from the book of life. Since Jesus taught that eternal life can never be lost when we believe in Him (cf. John 5:24; 6:35-40, 47; 10:28-29; 11:25-27; et al.), it best to understand the phrase “I will not blot out his name from the Book of Life” to be a figure of speech called a litotes which is an understatement in which a positive affirmation is expressed by negating the opposite. A litotes cannot be read in reverse. That is, if a Christian does not remain faithful to Christ, this statement by Jesus does not mean they would lose their salvation. Christ is speaking about eternal rewards for the faithful Christian. In essence, Jesus is saying, “If you remain faithful to Me to the end of your life, I will reward you with the opposite of having your name blotted out of the Book of Life. You will be given an honored name that is supremely secure and confessed or honored before God the Father and His angels throughout eternity. See “What does Revelation 3:5 Means?” or “Revelation 3 – Part 1” at www.seeyouinheaven.life for more detailed explanations.

[9] Evans, The Tony Evans Study Bible, pg. 2419.

[10] Adapted from Evans, The Tony Evans Study Bible, pp. 1611-1612.

[11] Adapted from R. Larry Moyer, 21 Things God Never Said: Correcting Our Misconceptions About Evangelism (Grand Rapids: Kregel Publications, 2004), pp. 79-81.

[12] Bauer, A Greek-English Lexicon of the New Testament, pp. 630-631.

[13] Moyer, 21 Things God Never Said, pp. 81-83. 

[14] Dillow, Final Destiny, pg. 390 cites Fred Chay and John P. Correia, The Faith That Saves: The Nature of Faith in the New Testament (Haysville, NC: Schoettle Publishing Co.), 2008, pp. 45-53.

[15] Ibid., cites James H. Moulton and Nigel Turner, A Grammar of New Testament Greek, Volume 3: Syntax, reprint ed. (Edinburgh: T. & T. Clark, 1963), Vol. 3, pg. 60.

[16] Ibid., footnote 1330.

[17] Ibid., cites Moulton, A Grammar of New Testament Greek, pg. 150. See especially Mark 5:15-16, ho daimonizomenos, even after his healing.

[18] Ibid., cites Moulton, A Grammar of New Testament Greek, pg. 150 and states in footnote 1332: “See also Philippians 3:6 and Hebrews 7:9. Moulton and Turner cite several examples of this aoristic punctiliar used of the articular present participle: Matthew 26:46; 27:40; Mark 1:4; 6:14, 24; John 1:29 (the sin bearer); 6:63; 8:18; Acts 17:17; Romans 8:34; Ephesians 4:28; Galatians 1:23).”

[19] Ibid., cites Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan Publishing House, 1996), pg. 616. In footnote 1333, Dillow states, “In spite of Wallace’s recognition that with gnomic present articular participles ‘we would be hard-pressed to make something more out of them – such as a progressive idea,’ he allows his theology to intervene in the case of ho pisteuōn in John (see Wallace, pp. 616, 620-621).”

[20] Ibid.

[21] Ibid.

[22] Robert N. Wilkin, J. Bond; Gary Derickson; Brad,Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; “2 Timothy,” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, 2019 Kindle Edition), pg. 492.

[23] Charles Stanley, Eternal Security, Can You Be Sure? (Nashville: Oliver Nelson, 1990), pg. 80.

[24] Roy B. Zuck, The Speaker’s Quote Book (Grand Rapids: Kregel Publications, 1997, 2009), pg. 251.

What does Revelation 3:5 mean?

When the ascended Lord Jesus Christ addressed the fifth church in Asia Minor he offered eternal rewards to the faithful “few” in Sardis. “You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy.” (Rev. 3:4). The all-knowing Judge knew of a “few names… in Sardis who” had “not defiled their garments” and “shall walk with”Christ “in white” because they are “worthy” or deserving. This cannot refer to salvation because no one deserves to be saved from hell. The Bible clearly says that salvation is a free gift apart from any works (John 4:10-14; Rom. 6:23b; 4:5; Ephes. 2:8-9; Rev. 21:6; 22:17). Instead, walking with Christ in white is a privilege reserved for the faithful believer who is undefiled in his Christian life. 

Then the Lord Jesus says, “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before Hisangels.” (Rev. 3:5). The risen Lord Jesus promises to the “overcomer” who is “worthy” (3:4) to be honored, the following eternal rewards:

– “Clothed in white garments.”  “White garments” are symbolic of one’s works (cf. 19:8) and are pure and free of defilement (cf. Rev. 7:9, 13; 19:14; Matt. 22:11-12). In the ancient world, white robes also connoted festivity and victory. Sardis boasted of her trade in woolen goods and dyed stuffs. Only the believers who remained faithful to Jesus Christ until the end of their lives on earth could enjoy His intimate fellowship in His coming Kingdom (“walk with Me”; cf. Rev. 7:14;22:14). 

Bob Wilkin writes, “Would you not want to be identified as closely as possible with the Lord Jesus and glorify Him, even in your clothing? The quality of your eternal garments will be determined by what you do in this life. Once this life is over, it will be too late to influence your worthiness to walk with Christ in white.” (Robert Wilkin, The Road to Reward: A Biblical Theology of Eternal Rewards Second Edition [Grace Evangelical Society, 2014 Kindle Edition], pg. 46). 

– An honored name that is supremely secure. When Jesus says He will “not blot out his name from the Book of Life,” Arminians teach that Jesus is saying a non-overcoming (unfaithful) believer will lose his salvation. (see J. B. Smith, A Revelation of Jesus Christ [Scottsdale, PA: Mennonite Publishing House, 1961], pp. 329-331). But this would contradict Jesus’ clear teachings in John’s writings elsewhere.

For example, Jesus taught, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” (John 6:35; cf. 6:38-40; 10:28-29). Christ guarantees that those who come to Him in faith “shall never hunger” or “thirst” for eternal life again because the need He met can never reoccur. The results of believing in Christ are permanent even if we are unfaithful to Christ (cf. 2 Tim. 2:13). 

Christ also said, 38 For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.” (John 6:38-39). Jesus came down from heaven to do His Father’s will which was that all whom the Father had given Him should lose nothing, including their salvation. If Jesus failed to keep believers from losing their salvation, He would have failed to do His Father’s will. And that presents a moral dilemma. For if Jesus failed to do His Father’s will, then He would have sinned and could no longer be God. But Jesus Christ has never lost one believer and He never will because He is God (John 1:1; Titus 2:13) and He always does the will of His Father.

If a believer ever lost his or her salvation, Christ would have failed to keep this promise and many more (John 3:15-18; 4:10-14; 5:24; 6:35-40, 47; 11:25-26; et al.). To properly understand Jesus’ words, “and I will not blot out his name from the Book of Life” (Rev. 3:5), it is important to answer an important question.

What is the Book of Life? There appear to be several “books” or records that God keeps in heaven (cf. Rev. 20:12). Since God is all-knowing, He does not need to record things in books. People keep books for later recollection, so the figure of a “book” is an example of contextualization: giving revelation in terms the recipients can easily understand. 

There is the “Book of the Living,” namely, those who are presently alive on the earth, including the unsaved (Exod. 32:32-33; Deut. 29:20; Ps. 69:28; Isa. 4:3). To have one’s name removed from this book refers to physical death. But the “Book of Life” in Revelation refers to all those who have believed in Jesus for everlasting life (Rev. 3:5; 13:8; 17:8; 20:15; 21:27; cf. Luke 10:20; Phil 4:3). 

Since Jesus taught that eternal life can never be lost (John 3:15-18; 4:10-14; 5:24; 6:35-40; 10:28-29; 11:25-26; et al.), it is best to understand Jesus’ words, “and I will not blot out his name from the Book of Life” (3:5), as a figure of speech called a litotes (cf. 2:11) which is an understatement in which a positive affirmation is expressed by negating the opposite. If it is true that one who overcomes (i.e., remains faithful to Christ) will not have his name blotted out from the Book of Life, then what happens if one does not overcome or remain faithful to Christ? Would it not follow that he would have his name blotted out from the Book of Life? If this is truly a litotes, then the answer is, “No.”

For example, if we say, “Michael Jordan is not a bad basketball player,” we mean he is a very good basketball player. However, the reverse does not follow, “If you are not Michael Jordan, you are definitely not a good basketball player.” A litotes cannot be read in reverse (see Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition [GraceTheology Press, 2018 Kindle Edition], pp. 684-688, 962-963).

Jesus is saying in Revelation 3:5, “If you remain undefiled to the end of your life, I will reward you with the opposite of having your name blotted out of the Book of Life. You will be given an honored name that is supremely secure.” Such an honored name will be forever cherished by Jesus throughout eternity, which leads to the third reward. 

– A name that is publicly confessed or honored before God the Father and His angels. Christ said, “I will confess his name before My Father and before His angels” (3:5b; cf. Matt. 10:32-33; 25:21, 23; Luke 12:8; 19:17, 19). Only worthy or faithful believers will have their name publicly confessed or honored before God the Father and His angels. Having one’s name acknowledged is not the same as being declared saved. Rather, it refers to the public testimony by the Son of God to the faithful life of the obedient Christian. Conversely, not having one’s name acknowledged is to forfeit the Master’s “Well done” (cf. Matt. 25:21, 23; Luke 19:17, 19).

The Bible teaches that believers in Jesus during this church age will appear before the Judgment Seat of Christ in heaven to receive rewards according to their works (I Cor. 3:8-15; 2 Cor. 5:10; Rev. 22:12) during the Tribulation period on earth. Believers who lived in disobedience and failed to grow spiritually, like the believers in Sardis, “will be saved, yet so as through fire” (ICor. 3:15). Although they have eternal life by believing in Jesus, they will suffer the loss of rewards and be denied the praise that Christ could have given them before His heavenly Father and the holy angels if they had been faithful to the Lord’s calling in their lives. 

Imagine being on the new earth with King Jesus in the future (Rev. 21-22), and He publicly honors you by acknowledging your name before God the Father and His angels throughout eternity. If you are the kind of person who likes to receive approval, praise, and recognition before others, this acknowledgement or confession of your eternally honored name in the future by the glorified Lord Jesus Christ, will greatly motivate you to persevere in faithfulness to the risen Lord Jesus now, no matter what the cost. Jesus knows us better than we know ourselves. He understands our hearts and what will motivate us to live faithfully for Him, even when people dishonor or forget our names on earth now. 

Praise Jesus for offering us eternal rewards in the future that consist of dazzling eternal clothes and an eternally honored name which will be publicly praised by Him before God the Father and His angels throughout eternity to motivate us to remain faithful to Jesus now no matter what the cost. To hear Jesus’ praise in eternity is far greater than any praise we could ever receive on earth.

Prayer: Precious Lord Jesus, only You are qualified to judge Your church. Thank You for warning us of the loss of reward and for giving us the remedy for our spiritually immature condition. Lord Jesus, we do not want to compromise our faith and waste our Christian lives by living selfishly. Please help us to stay spiritually alert and remember what we have been taught by godly teachers in the past. Thank You for offering us eternal rewards in the future that consist of dazzling eternal clothes and an eternally honored name which will be publicly praised by You before God the Father and His angels throughout eternity to motivate us to remain faithful to You now no matter what the cost. To hear Your praise, Lord Jesus, in eternity, is far greater than any praise we could ever receive on earth. May we hear and practice what Your Spirit says to us so You will receive maximum honor and glory in eternity. In Your mighty and most honorable name we pray, Lord Jesus. Amen.

I John 5 – Part 7

“And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” I John 5:20.

This will be our last lesson on the book of I John. As we have stated several times before, this book is about fellowship with God (1:3-4). Being in fellowship with God depends on walking in the light as He is in the light (1:7), confessing our sins (1:9), keeping God’s commandments (2:3-5; 3:24), loving one another (2:9-11; 3:11-23; 4:7-5:3), hating the world (2:15-17), acknowledging Jesus is God’s Son (2:23; 4:2-3, 4:15), practicing righteousness (2:29-3:10), listening to and obeying apostolic teaching (4:6), and avoiding idolatry (5:21).

As the apostle John concludes his letter, he is seeking to encourage his Christian readers (2:12-14; 5:13) who may be moving deeper into darkness along the path of sin or they may know of other Christians who are, and therefore, may be in danger of a premature physical death (5:16-17; cf. Acts 5:5-10; I Cor. 3:16-17; 5:5; 11:30). John already presented two unchanging certainties in 5:18-19 beginning with the phrase “we know that…” (oidamen hoti). He wants his readers to know that no matter how far down into darkness a Christian brother or sister has traveled, they are still God’s child at the core of their being because His sinless seed remains in them (5:18; cf. 3:9) and he or she is on God’s side whether they consciously sense that or not, and will therefore feel like a foreigner in this Satanically controlled world (5:19; 2:16-17). 1

We are now ready to look at the third encouragement from the apostle in 5:20. This is one of the clearest verses in the Bible concerning the deity of Jesus Christ. “And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” (I John 5:20). Again, we see the phrase, “we know that…” which reminds us that what John is about to say is absolute truth from God the Holy Spirit.

What is it we can know with certainty? “That the Son of God has come…” (5:20a). John and the other apostles were eyewitnesses to the coming of God’s Son in the first century (cf. 1:1-5; 2:7; 4:14). Jesus is not some mythical person. History attests to the fact that Jesus Christ was a real Person Who was born before King Herod’s death.

Luke 2:1 states that Jesus was born in the reign of Caesar Augustus (who reigned from March 15, 44 B.C. to August 19, A.D 14). Matthew 2:1 and Luke 1:5 inform us that Christ’s birth came before King Herod’s death. Herod’s death can be determined with certainty. According to the Jewish historian, Josephus (Antiquities 17.6.4), an eclipse of the moon occurred on March 12/13, 4 B.C. before Herod’s death. 2 Josephus also records (Antiquities 17.9.3; The Jewish War 2.1.30) that the Passover celebration that took place after King Herod’s death occurred on April 11, 4 B.C. 3 Hence, Herod must have died between March 12 and April 11, 4 B.C. Therefore, for these reasons Christ could not have been born later than March/April of 4 B.C.

Every time we write down today’s date, it goes back to Jesus. Today is May 11, 2023. Two thousand twenty-three years from what? From A.D. which stands for Anno Domini, which is Latin for “year of our Lord,” and it means the number of years since the birth of Jesus Christ.

“It might sound strange to suggest that Jesus Christ was born no later than 4 B.C. since B.C. means ‘before Christ.’ But our modern calendar which splits time between B.C. and A.D. was not invented until A.D. 525. At that time, Pope John the First asked a monk named Dionysius to prepare a standardized calendar for the western Church. Unfortunately, poor Dionysius missed the real B.C./A.D. division by at least four years!” 4

In addition to the historicity of Christ’s birth, there is also ample historical evidence for the death and resurrection of Jesus Christ. Josephus also wrote of Jesus’ death, “Pilate, at the suggestion of the principal men among us, had condemned him to the cross.” 5 Roman historian, Cornelius Tacitus, wrote, “a wise man who was called Jesus…. Pilate condemned Him to be condemned and to die.” In addition, he said that Jesus’ disciples “reported that He had appeared to them three days after His crucifixion and that He was alive.” 6  

A Roman writer, Phlegon, referred to Christ’s death and resurrection in his Chronicles, saying, “Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails.” 7

In addition, Phlegon spoke of “the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place.” 8

The historical evidence for Jesus’ death is so overwhelming that even a Muslim scholar, Reza Aslan, who wrote the book, Zealot, was persuaded to conclude Jesus “was most definitely crucified.” 9 Despite the fact that the Quran denies Christ’s death (Sura 4:157),the historical evidence persuaded Aslan to conclude that Christ truly did die on the cross. “He believes so strongly in Jesus’ death by crucifixion that he uses it as the foundation for his entire theory of Jesus’ life.” 10

Just as history proclaims that George Washington was the first President of the USA, so history proclaims that Jesus Christ was born in 4 B.C., and thirty-three years later died and rose from the dead. The resurrection of Christ is the most attested fact of ancient history. Thomas Arnold authored a three-volume history of Rome and was appointed to Oxford’s Chair of Modern History. Concerning the evidence behind the resurrection of Jesus Christ, he said, “I have been used for years to study the histories of other times, and to examine and weigh the evidence of those who have written about them, and I know of no one fact in the history of mankind which is proved by better and fuller evidence of every sort, to the understanding of a fair inquirer, than that Christ died and rose from the dead.” 11

Frank Morison, a British trial lawyer, vowed to write a book disproving Christianity and committed to base his book on a collection of facts. Using a critical method of evaluation and despite his initial beliefs, he concluded that Christianity is true. The resurrection convinced him, and he wrote a book entitled, Who Moved the Stone? which begins with the chapter, “The Book that Refused to Be Written.”

Former atheists Josh McDowell and Lee Strobel set out to disprove the resurrection of Christ only to be persuaded by the historical evidence that Jesus did indeed rise from the dead. You can read about the evidence that persuaded them to believe in Jesus in their books: McDowell ‘s The New Evidence that Demands a Verdict (1999) and The Resurrection Factor (1981); Strobel’s The Case for Christ Revised (2013) and The Case for Easter (2004).

John states that Christ came “and has given us an understanding” (5:20b). The Greek word for “understanding” (dianoian) refers to “comprehending,” or “insight, intelligence.” 12 This is the only time John uses this word in his epistle. Christ’s coming provided the giving of the Holy Spirit or “the anointing” (2:21-20, 27) to all who believe in Jesus (John 7:37-39; Acts 10:43-48; 11:15-17; 15:7-11; Rom. 5:5; 8:9; I Cor. 12:13; Gal. 3:2-3; Ephes. 1:13-14; et al.).

In his gospel, John records that the night before His crucifixion, Jesus promised His disciples that the Holy Spirit would “dwell… in” them (John 14:16-17; cf. I Cor. 3:16; 6:19), “teach” them and bring to “remembrance all” that He taught (John 14:26), and “guide” them into “all truth” to “glorify” Jesus (John 16:13-14).

John informs us that this “understanding” the Holy Spirit gives believers (cf. I Cor. 2:9-16) enables them to “know Him who is true” (5:20c). The word “know” (ginōskōmen) refers to experiential knowledge (see comments on 2:3-4, 12-14). The coming of the Son of God has given believers the comprehension or intelligence necessary to “know Him” experientially “who is true.” This experiential knowledge is the result of obedience to God’s commands (2:3-4; c. John 14:21, 23). 13

“Christian love (obedience) is never absent where God is truly known (cf. comments on 4:7-8). There could be no true understanding of love or of God had not the Son of God come and died to reveal God’s love. Through His death the Son has given us an understanding (an intelligence) by means of which we may know God. The obedient Christian possesses the necessary spiritual capacity to know God.” 14

When John states “and we are in Him who is true” (5:20d), we are reminded that he equated being “in Him” (God) to “abiding” in Him (cf. 2:5-6), just as Jesus taught the branch is to abide in the vine (cf. John 15:1-8).Christ said that “abiding” is necessary to be a “disciple” who “bears fruit,” experiences answered prayer and “joy,” and glorifies “the Father” (John 15:1-11). To be “in Him” is equated to having fellowship with God. 15 Hence, John is not talking about our position or salvation in I John 5:20 when he speaks of being “in Him,” he is talking about our condition or fellowship with God. Being “in Him” refers to “abiding” in Him. 16

John then identifies the One “who is true” when he writes, “in His Son Jesus Christ” (5:20e). John heard Christ say the night before His crucifixion, “I am… the truth” (John 14:6). There is nothing false or misleading about Jesus Christ. He is the truth.Some suggest that the first “Him” in 5:20 refers to God the Father (“that we know Him who is true”) and the second “Him” refers to Christ(“and we are in Him who is true, in His Son Jesus Christ”).

“But to be in Him, that is, to abide in Him, is not only to abide in Him who is true (as John has just described God), but it is also to be in His Son Jesus Christ. There is no and between the phrases in Him and in His Son. To abide in God and to abide in Christ are the same thing.” 17

John then makes one of the clearest proclamations of the deity of Christ in all the Bible in the last part of the verse. “This is the true God and eternal life.” (5:20f). Clearly the nearest antecedent in 5:20 for the pronoun “this” (houtos) is Jesus Christ (Iēsou Christō) which agrees in gender (masculine) and number (singular). Christ is the main focus of this verse. John clearly states that Jesus Christ is “the true God and eternal life.” There is no other possible antecedent in this verse.

Someone might ask, “Didn’t Jesus deny that He was the true God when He prayed to His Father in heaven and addressed Him as the only true God in John 17:3?” Christ prayed to His Father in heaven, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3). Jesus was not denying He was the “true God,” but was praising His Father as such.

The very next words after this verse are: “I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” (John 17:4-5). Jesus said He shared the glory of God the Father before the world was. But the Yahweh of the Old Testament says, “I am the Lord, that is My name; and My glory I will not give to another.” (Isaiah 42:8). How can Jesus claim to have the glory of His Father before the world was if Yahweh says He will not give His glory to another?

Because Jesus is the Yahweh of the Old Testament. He has the same divine nature as His Father. Jesus identifies Himself with the Father. Jesus “is in” the Father, and the Father “is in” Jesus (John 10:38). Jesus is “one” with the Father (John 10:30). They are not divided in essence. So, in one sense Jesus is in the Father; and if the Father is the only true God, then Jesus is also the true God.

The Greek word translated “only” (monos) in John 17:3 does not always refer to absolute exclusivity. For example, monos is used in Jude 1:4 of “the only” Lordship of Jesus Christ, “For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only [monos] Lord God and our Lord Jesus Christ.” Jude is not excluding God the Father when he refers to “the only” Lordship of Jesus Christ. Other verses in the Bible confirm the Lordship of God the Father (Psalm 2:7; 110:1; Isaiah 63:16; Mark 13:20; Luke 10:21-22) and God the Son, Jesus Christ (Psalm 110:2; Luke 6:5; 19:31; John 13:13; 20:28; Acts 2:36; 10:36; 16:31; Romans 10:9; Philippians 2:11; Revelation 17:14).

To say that Jesus denies He is God in John 17:3 would contradict the entire message of the gospel of John which begins (John 1:1-18) and ends (John 20:28-31) with the fact that Jesus is God.

In John 17:3, Jesus was not creating a point of distinction between Himself and the Father in the expression, “only true God”, but between the Father and any other “so called god” such as idols. Christ had lived among the Romans with their many competing gods and Jesus was addressing the Father with these idols in mind.

This understanding is substantiated further by John in his epistle when he identifies Christ as “the true God” (5:20f). John clearly states that Jesus Christ is the true God. He then writes, “Little children, keep yourselves from idols. Amen.” (I John 5:21). John affirms that Jesus “is the true God” and then immediately warns his readers to guard themselves “from idols” or false gods.

In I John 5:20 the apostle also declares that Jesus Christ is “eternal life,” which connects back to the prologue (1:1-4) where the subject matter of John’s epistle was identified as “that eternal life which was with the Father and was manifested to us.” (1:2b). This supports the final statement in verse 20 as a reference to Jesus Christ. Taken together, 1:2 and 5:20 provide bookends for what John wrote. By saying Jesus is the “eternal life,” John has fulfilled his intention to “declare” to his readers this “eternal life” (1:2). 18

He has shown them that by ‘abiding’ in Him who is true (which is also to abide in His Son Jesus Christ), they can experience eternal life. That life, expressed in love toward their Christian brothers and sisters, springs out of the sinless inner self (5:18). It marks their life and experience as being of God rather than of the world (5:19), and expresses the spiritual understanding that the Son of God came to give them (5:20a).” 19

As we mentioned in our previous lesson, some of you may have a Christian spouse or child who has pursued the lusts of this passing world (2:16-17). They have been so twisted by the godless values of this world system that they are doing things that are contrary to their Christian beliefs and values. Because of their prolonged plunge into the deep darkness of sin, you have lost hope that they will ever return to fellowship with God and His people.

John wants to encourage us in 5:20 with this “spiritual radar system or search light the Holy Spirit uses to direct us to the true God. There are many false gods in the world (as the next verse warns), which can lead us far from the path of God. This internal guidance system can help bring us home. It’s what Paul would call the ‘mind of Christ’ (1 Cor 2:15-16).” 20

In stark contrast to the Lord Jesus Christ who is “the true God and eternal life” (5:20), John concludes his epistle with a final admonition to avoid false gods: “Little children, keep yourselves from idols. Amen.” (I John 5:21). John begins this verse with “Little children” (teknia, “born-ones”; cf. 2:1, 12, 28; 3:7, 18; 4:4) 21 which expresses his fatherly love and concern for these believers.

This concluding verse may seem out of place to us at first, but in view of John’s previous discussion on prayer for a sinning believer (5:16-17) and his three encouragements (5:18-20), the last of which uses the word “true” three times to describe our “God” (5:20), this is a very pertinent conclusion to the apostle’s epistle on fellowship with God and other believers.

The opposite of true is false. Our God is true (5:20), but “idols” are false gods (5:21). “There is no need to take ‘idols’ in a figurative sense. In the Greco-Roman world of John’s day, any moral compromise with worldly perspectives was likely to lead to some involvement with idolatry, since idolatry permeated pagan life at every level.” 22

Our spiritual radar system (intelligence given to us by the Holy Spirit – 5:20), can help us recognize the true God (Jesus Christ) in contrast to the false gods of this world. False gods can destroy our fellowship or closeness with God and other Christians. 23

Anderson observes that “we don’t have to study the Old Testament long to see that while kings ruled in Israel, idolatry reigned in the temple more years than Yahweh. God used the Assyrians and the Babylonians to purify His people from their idols. And since it was King Solomon who introduced idolatry into Israel through his intermarriage with foreign wives, we see how easily idolatry can creep into the life of a wise man who was even used by God to write inspired revelation.

“Idols are usually good things. The bronze serpent (Num. 21:4-9) was initially used by God to heal the Israelites from snake bites. But eight centuries later (2 Kgs. 18:4) Hezekiah had to destroy the bronze serpent, for it had become an idol called Nehushtan (piece of bronze) to which they burned incense. Our idols are usually not evil things, but rather good things: our possessions (cars, houses, even yards), our retirement accounts, our bodies, our success—you name it.” 24

How do we identify an idol? It has been said that “an idol is like an eclipse of the sun— the moon gets in the way. When something gets between us and God’s light, then darkness creeps in and whatever is blocking that light is an idol. Beware! Solomon was no dummy. He thought he was doing something good by expanding the land of Israel out to the borders promised by God to Abraham. But he had to compromise the guidelines laid down by God for a king (Deut. 17:17) in order to do it.” 25

Ask yourself the following questions:

  • Is it taking the place of God in my life? Is it becoming more important to me than spending time with the Lord Jesus?
  • Is it more important to me than my family, my Christian friends, and my ministry?
  • What do I turn to other than God to medicate my feelings of anxiety, boredom, depression, exhaustion, loneliness, self-doubts, or stress?
  • What do I turn to other than God to celebrate or reward myself for an accomplishment or achievement?

If you answered these questions honestly, you probably have a good idea of some idols in your life. An idol could be alcohol, your cell phone, drugs, entertainment, fame, feelings, intellectualism, novels, pleasure, possessions, power, sex, social media, sports, success, work, etc.

I believe one of the most dangerous and destructive idols for believers of all ages in the church today is pornography. 26 Yet most churches do not know how to address it in a way that offers hope and healing for those enslaved to it. 27 Churches often preach against the problem of pornography without providing a safe environment to address the real problem which is a deeper hurt in the hearts of those hooked on porn. Pornography is simply a surface coping mechanism for a deeper wound. Unresolved pain or trauma from our past is often what drives addictions of any kind.

The solution to overcoming pornography or any addiction for that matter, is to look to Jesus Christ, the true God and eternal life, to heal the pain that drives the addiction (I John 5:20). This is done through the discipleship process whereby a believer in Jesus learns to abide in Jesus’ word along with other believers so they can know the truth that sets them free from the lies that drive their bondage to sin and shame (John 8:31-36). As a believer identifies the lies that drive their addiction, they can learn to replace those lies in the power of the Holy Spirit with the truth of God’s Word that brings freedom from bondage to sin (cf. Psalm 119:28-29). This is to be done in the context of a loving community of like-minded believers who can encourage and empower each other on their journey to freedom (2 Tim. 2:22).

If you do not know for sure you have eternal life and a future home in Jesus’ heaven, you need to start with understanding that Jesus Christ is the only source of eternal life. The bookends of I John (1:1-3; 5:20) have informed us of this. To have eternal life in one’s life, you must have Jesus Christ, Who is eternal life (5:20), in your life (5:11-12). How do you get Christ in your life? John wrote, “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.” (I John 5:13). To “know” with absolute certainty, not guess, or hope that you “have eternal life,” you must “believe in the name of the Son of God.” There is no mention of having fruit, obedience, or a changed life to know you have eternal life. The only condition is to “believe in the name of the Son of God.” This is so simple that many adults miss it.

In this context, to “believe in” (pisteúō eis) the name of the Son of God means to be convinced or persuaded that Jesus Christ is the true God and eternal life (5:20) Who will give you eternal life as a free gift the moment you believe in His name. 28 Are you convinced or persuaded that this promise of God is true?  If so, then you can “know” with absolutely certainty that you now have eternal life. And you can be just as certain of heaven as the people who are already there. Knowing we are going to heaven is not a guess; it is a guarantee from Jesus Christ Who is the true God and eternal life (I John 5:1, 13, 20; cf. John 14:1-6). Christ cannot lie (Titus 1:2; Heb. 6:18). His promise is as true as He is true.

If you or a fellow believer close to you find yourselves moving deeper into darkness on the pathway of sin and there seems to be no hope of returning to fellowship with God and His people, I pray that God’s encouraging promises in John’s final words in his letter (5:18-21) will give you the assurance and guidance you need. These promises include… 29

1. God’s sinless seed (divine nature) remains in you or your loved one so that you (or he/she) are still the same holy child of God who remains untouched or harmed by evil or the evil one no matter how badly or long you (or he/she) have sinned (5:18; 3:9). This unchanged seed remains a base from which the Holy Spirit can work within you (or him/her) to bring healing to you (or him/her) so you can return to fellowship with God and His people.

2. You (or he/she) are on God’s side and will never be completely comfortable living for this world (5:19). As a child of God, you (or he/she) are totally separate from the whole world that lies under the influence of Satan, and to some degree you will never feel completely comfortable in this sin sick world. God can turn your (or his/her) discomfort into disgust so you (or he/she) will turn towards home (God).

3. God’s search light (inner, spiritual intelligence) within you (or him/her) can be used by the Holy Spirit to guide you (or him/her) back to the true God and eternal life, Jesus Christ (5:20-21). God’s Spirit can whisper what is right in the ear of a wayward believer whose fellowship with God and other Christians has been cut off by their focus on the idols of this world, so he or she will return to the only true God Who alone can give them fullness of joy as they resume fellowship with Him and His people.

Prayer: Heavenly Father, thank You for the book of I John which was written to help believers experience the joy of close fellowship with You and Your eternal Son, Jesus Christ. Unfortunately, there are many false gods or idols in the world that seek to draw us away from You and Your Word. Some of us or those we love, have become enslaved to these idols and we are in desperate need of Your Spirit to turn our discomfort in this sin sick world into disgust so we may return to the true God and eternal life, Jesus Christ. Forgive us Father for turning to the things of this world to medicate our pain instead of looking to Jesus, Who can heal us and satisfy our deepest needs. Thank You for the encouraging promises You have given us at the end of John’s epistle which offer us assurance and guidance. Help us to express our new nature and separateness from this Satanically controlled world system by guarding ourselves from the false gods of this world. Rescue us, restore us, and renew us, we pray. In the mighty name of the Lord Jesus Christ. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 265.

2. Retrieved on May 11, 2023, from Daniel B. Wallace’s article entitled “The Birth of Jesus Christ,” at bible.org and from the Biblical Archaeology Society Staff’s December 15, 2022, article entitled “Herod’s Death, Jesus’ Birth, and a Lunar Eclipse at biblicalarchaeology.org.

3. Ibid.

4. Wallace, “The Birth of Jesus Christ,” at bible.org.

5. Norman L. Geisler and Abdul Saleeb, Answering Islam: The Crescent in Light of the Cross, Second Edition (Grand Rapids: Baker Books, 2002), pg. 236 cites Flavius Josephus, “Antiquities of the Jews,” 18:3; trans. William Whiston, Josephus: Complete Works (Grand Rapids: Kregel, 1963), pg. 379.

6. Ibid. cites Cornelius Tacitus (A.D. 55? – after 117), Annals, 15.44.

7. Ibid., cites Phlegon, “Chronicles,” as cited by Origen, “Against Celsus” from The Ante-Nicene Fathers, trans. Alexander Roberts and James Donaldson (Grand Rapids: Eerdmans, 1976), vol. 4, pg. 455.

8. Ibid.

9. Nabeel Qureshi, No God but One: Allah or Jesus? (Grand Rapids: Zondervan, 2016 Kindle Edition), pg. 179 cites interview with Lauren Green.

10. Ibid.

11. Thomas Arnold, Christian Life, Its Hopes, Its Fears, and Its Close, 6th ed. (London: T. Fellowes, 1859), pp. 14-16.

12. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 234.

13. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 604.

14. Ibid., pg. 606.

15. See Dillow’s thorough discussion of John 15 in Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 611-626.

16. Anderson, Maximum Joy, pg. 265.

17. Hodges, The Grace New Testament Commentary, pg. 606.

18. Ibid.

19. Ibid.

20. Anderson, Maximum Joy, pg. 265.

21. Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 4130.

22. Ibid., Kindle Location 4130 to 4135.

23. Anderson, Maximum Joy, pg. 266.

24. Ibid.

25. Ibid., pp. 266-267.

26. Statistics indicate that 60-70 percent of men, 50-58 percent of pastors, and 20-30 percent of women in evangelical churches are sexually addicted – see Jeremy & Tiana Wiles, Conquer Series: The Battle Plan For Purity Study Guide, Vol. 1 (Stuart FL: KingdomWorks Studio, 2017), pg. 21; young people are also struggling with watching pornography online as young as four years of age and older because it is so accessible, addictive, aggressive, anonymous, and appealing (see Christian apologist and author Josh McDowell’s very informative and staggering videos on October 7, 2018 at Denton Bible Church entitled, “Breaking Free from the Porn Epidemic w/ Josh McDowell” at https://vimeo.com/294241982 and on August 3, 2021 with Pure Desire Ministries entitled, “The Effects of Pornography with Josh McDowell” at https://www.youtube.com/watch?v=y3sRmLFarZc .” Christians who are hooked on pornography have less spiritual interest in attending church, reading their Bibles, prayer, and hanging out with other Christians.

27. Less than 7% of pastors in America provide solutions to help their people break free from porn (see Ted Shimer, The Freedom Fight: The New Drug and the Truths that Set Us Free (Houston: High Bridge Books, 2020), pg. 89 cites Barna Survey at  https://www.charismnews.com/us/73208-15-statistics-about-the-church-and-pornography-that-will-blow-your-mind. However, Shimer also provides practical suggestions in his book on how churches can overcome the obstacles that keep them from addressing pornography in helpful and healthy ways (pp. 91-99).

28. The phrase to “believe in” (pisteúō eis) basically means to be convinced or persuaded that something is true and therefore is worthy of your trust – see Bauer, A Greek-English Lexicon of the New Testament, pp. 816-817.

29. Adapted from Anderson, Maximum Joy, pg. 267.

I John 5 – Part 6

“We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him.” I John 5:18

As the apostle John concludes his letter, he reviews and reinforces truths he has shared throughout his epistle. John just focused on praying for Christian brothers and sisters who had wandered far away from God and His people on the path of sin (5:16-17). Some of these sinning believers may be close to departing from this world through a premature death (cf. Acts 5:5-10; I Cor. 3:16-17; 5:5; 11:30). 1

John’s readers (including you and me) may have wondered, “Is there any hope that these sinning believers can be restored to fellowship with God and us? Is it still possible for them to resume walking in the light of fellowship with the Lord and His people after wandering so far into darkness?”

Or maybe some of his readers were asking, “Is there any hope that I can be restored to fellowship with God after wandering aimlessly for so long in the depths of darkness? Does God still love me and want to be close to me?”

I believe the apostle John would say, “Yes, a thousand times, Yes!!!” In the next three verses John will focus on three certainties. Each of the verses in 5:18-20 begins with “We know that …” (oidamen hoti). In the New Testament the Greek word oida almost always refers to “direct insight into spiritual or divine truth” although it may not be truth that has been experienced yet. 2 This truth is the result of the teaching and convicting ministry of the Holy Spirit.” 3 It is also important to observe that this Greek verb is in the perfect tense (oidamen) which means John and his readers knew these truths in the past and they continue to know them to the present. These are not guesses or mere human opinions, they are absolute unchanging truths from God that the apostle and his readers can be sure of no matter what they or other believers are facing or feeling.

“We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him.” (I John 5:18). We have already learned that the phrase “whoever is born of God” refers to the divine or born-again nature we receive from God when we believe in Jesus as the Christ for everlasting life (cf. 3:9; 5:1, 13). The Greek participle translated “is born” (ho gegennēmenos) is in the perfect tense which means the new birth took place in the past and continues to the present. Since God cannot sin, the divine nature He places inside His child “does not sin” either (5:18b). A sinless Parent cannot beget a sinful child. So, sin is never an act of the born-again nature inside the believer because it is incapable of sinning (cf. 3:9).

“This divine nature is portrayed as a person (a figure of speech known as personification, that is, to treat something which is not a person as though it were, like calling a ship ‘she’). That’s why this nature is called ‘whoever,’ ‘he,’ ‘himself,’ and ‘him.’” 4

The apostle Paul spoke of this new nature as the “new man” when he writes, “And that you put on the new man which was created according to God, in true righteousness and holiness.” (Ephes. 4:24; cf. Col. 3:10). This new nature or “inner man” is strengthened by the Spirit of God (Ephes. 3:16) and has the capacity to resist the corruption and sinful lusts of this passing world which is under the control of Satan (I John 2:16-17; 5:18-19; cf. John 12:31; 16:11; 2 Cor. 4:4; Eph. 2:2; Col. 1:13a). 5

Hence, John says, “he who has been born of God keeps himself, and the wicked one does not touch him.” The word “keeps” (tēreō) means to “watch over, guard, protect, or keep unharmed.” 6 The recipient of this protection is the born-again person (“himself”).

“In saying that the regenerate inward person (cf. Rom 7:22) ‘keeps himself,’ John is not saying that one’s inner self can somehow prevent all sin in the Christian life (cf. 1:5-10). What John means is that God’s ‘seed remains in’ the regenerate inner self (cf. 3:9) as the controlling element of his born-again nature and is impervious to even the slightest contamination from the wicked one. Believers’ failures are due to the sinful ‘programming’ of their earthly bodies, as Paul himself taught in Rom 7:7-25.” 7

Even though Satan uses the lust of the flesh, the lust of the eyes, and the pride of life to sway believers away from God (2:16; 5:19), John assures us “the wicked one does not touch him,” that is, the born-again self (5:18c). The word “touch” (haptetai) means “to touch with the purpose of harming, to injure.” 8 Satan and the world he controls, cannot harm the born-again self.

This is important for all of us to remember about ourselves or other believers when humbled by sinful failures. The evil one would like to trick us into thinking that a Christian who continually walks in the darkness or repeatedly struggles with the same sin is not really God’s child which can lead them to more sinful failures. The Bible tells us we act in the way we perceive ourselves to be. “For as he thinks in his heart, so is he.” (Prov. 23:7). If I am convinced I am not really saved because of my repeated failures, then I will be more inclined to live like a nonbeliever.

But if we know and embrace the truth found in I John 5:18, we can avoid the devil’s deception, and rise from our confession of sin to the Lord (I John 1:9), knowing we are the same inwardly holy children of God we were before we sinned. So, whatever we or another Christian have succumbed to in the world, John wants us to know that who we are at the core of our being has not changed. We are still a holy child of God because God’s sinless seed remains in us (3:9).

Zane Hodges says it like this: “At the very moment we are most humbled by our sinful failures, and when we confess them, it is helpful to be confident that those failures have not really changed what we are as children of God. The enemy, try as he might, cannot really touch us. He can only attempt to persuade us that he can or has. But if we know the truth stated in this verse, he will not be able to deceive us. For if we let him, Satan will use our failures to lead us to further failure. So, after every sin, deeply though we may and should regret it, we ought to rise from our confession to God knowing that we are the same inwardly holy persons we were before we failed!” 9

Some of you reading this may have a Christian spouse or child who has pursued the lusts of this passing world (2:16-17). They have been so twisted by the godless values of this world system that they are doing things that violate their Christian beliefs and values. Perhaps they have succumbed to the allurement of alcohol, drugs, gambling, materialism, pornography, or sex. Or maybe they have developed an acute mental condition such as severe depression or a phobia. They are in bondage to such things. Please do not give up or lose hope.

If your spouse or child is a believer in Jesus Christ, he or she is still a child of God at the core of his or her being and cannot be touched or harmed by evil or the evil one (I John 5:18; cf. 3:6-9). The “seed” or divine nature of God within him or her remains unchanged. It cannot be altered or even tempted. It remains a base from which the Holy Spirit can work within this loved one to bring healing to him or her, and to bring them back to fellowship with God and His people. 10 As long as that seed remains (and it will), “it can be watered by your prayers. As long as that seed remains, it can still grow. As long as that seed remains, it can blossom, and eternal fruit can be born. Do not give up.” 11

The restoration of fellowship for wayward Christians is based on walking in the Spirit, relying on Him to express God’s sinless born-again nature in them (I John 3:6-9; 5:18; cf. Gal. 5:16-25). It is not based on willful determination, on keeping New Year’s resolutions, or the power of positive thinking. 12

But it doesn’t stop there. Not only does a child of God have God’s sinless seed that remains in him or her, but he or she is also on God’s side and God is on their side. 13 He has not given up on them. “We know that we are of God, and the whole world lies under the sway of the wicked one.” (I John 5:19). Again, John begins with “we know that…” (oidamen hoti) to convey the absolute certainty of what he is about to say. This is not mere speculation; it is absolute truth.

The phrase “of God” (ek tou Theou) refers to being on God’s side in I John. 14

“To be ‘of’ something in 1 John is to be on the side of the something. We saw this in 1 John 3:10b, 19 and 4:4. In reference to believers it means to have a dynamic, spiritual link to God, Who is obviously capable of giving us victory over the world. To be ‘of God’ means we are on His side, and He is on our side. The world lies like a limp puppet in the lap of the evil one, ready to be filled with his power. On the other side, we lie in the lap of the Lord, ready to be filled with His power.” 15

The phrase “the whole world lies under the sway of the wicked one” (ho kosmos holos en tō ponerō keitai) “suggests that the world passively rests within Satan’s operative sphere. By contrast, the phrase ek Theou (‘of God’) means being ‘from’ God. The Christian should be aware of his own sinless inward man (5:18), and he should also be aware of his utter separateness from the whole world that lives under Satan’s sway. Believers, whom the enemy cannot ‘touch’ (5:18), are not a part of the world, which lies passively in the wicked one. Thus, believers must not ‘love the world or the things in the world’ (2:15-17) and they must resist the ideas that the world promotes (cf. 2:18-19).” 16

John wants to “reinforce the readers’ consciousness that they are distinct from the satanically controlled world system and basically free from its power. They need not listen to the worldly ideas advanced by the antichrists (3:7-8). Nor need they succumb to worldly desires (cf. 2:15-17).” 17

Since a believer’s regenerate self (3:9; 5:18) and conduct is sourced in God and is free from the power of Satan and his world system (5:19), there is still hope for a Christian who has been in bondage to sin for a prolonged time. Hence, if your Christian spouse or child has been living like the devil, please know that they do not belong to the evil one nor his world system.

What this means is your sinning Christian spouse or child does not belong to Satan’s world, and he or she will always to some degree feel like a foreigner in this world system. Your loved one will never feel completely comfortable in this sin-sick world. This world is not a Christian’s home, we are just passing through; our home is way out there, somewhere beyond the blue. The child of God who wanders about aimlessly in darkness will always have a degree of discomfort. They will always know something is wrong, something just isn’t right. This is not who I am in Christ.

The good news is God can turn discomfort into disgust. When your loved one’s discomfort turns to disgust, he or she will turn towards home (God). Regardless of what this person tells you, if he or she gets sucked into the sewer of this world system, they are acting out of character, and they will never be completely comfortable. Don’t listen to their lies. Keep praying that their discomfort will turn to disgust, and God will restore them back to fellowship with Him. When they finally realize that they are wasting their life eating slop with the pigs in the pig sty, they will turn their eyes toward home (cf. Luke 15:13-17).

Because of God’s seed within your believing spouse or child, he or she is on God’s side whether they consciously sense that or not, and they will feel like a foreigner in this world. God can turn this discomfort into disgust so that they will want to come home to fellowship with Him and His family. Next time, Lord willing, we will discover how to get there. 18

Prayer: Gracious Father in heaven, oh how we needed to hear these encouraging words about Christians who are living in the depths of darkness and appear to have no hope of returning to fellowship with You and Your people. Thank You for reminding us that no matter how much we or our loved ones have embraced the lusts of this passing world, if we or they are a believer in Jesus, Your sinless nature remains inside us and is not touched by evil or the evil one. We are still children of God at the core of our being, and to some degree there will be discomfort with our sinful lifestyle and choices. Please oh Lord, turn this discomfort to disgust so all of us living in the darkness will return home to fellowship with You and Your people. Help us to rely on Your Holy Spirit for the power to live out these unchanging truths in our daily Christian lives. In the mighty name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pp. 261-262.

2. Ibid., pg. 124.

3. Ibid.

4. Ibid., pg. 263.

5. Ibid.

6. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 1002.

7. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 604.

8. Bauer, A Greek-English Lexicon, pg. 126.

9. Anderson, Maximum Joy, pp. 263-264 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), pp. 242-243.

10. Anderson, Maximum Joy, pg. 264.

11. Ibid.

12. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2953.

13. Anderson, Maximum Joy, pg. 264.

14. Hodges, The Grace New Testament Commentary, pg. 604.

15. Anderson, Maximum Joy, pp. 264-265.

16. Hodges, The Grace New Testament Commentary, pg. 604.

17. Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 4126.

18. The last three paragraphs are adapted from Anderson, Maximum Joy, pg. 265.

I John 5 – Part 3

“And this is the testimony: that God has given us eternal life, and this life is in His Son.” I John 5:11

Assurance of salvation is very dear to the heart of God. He wants His children to be absolutely certain that they have eternal life the moment they believe His testimony about His Son, Jesus Christ.

Imagine a child doubting that he or she was truly their parents’ son or daughter based on their behavior!?! Think of the insecurities and fear that child would have. Instead of drawing near to his or her parents when struggling with sin or shame, he or she would hide their struggles and try harder and harder to overcome them, only to experience more defeat, fear, and shame. This is a terrible cycle of shame that God never intended His children to endure. Yet Christians are being taught this at many different levels within evangelical Christianity today.

Christians are also being told that assurance of salvation keeps believers from living holy lives. In other words, if I can know I have everlasting life which can never be lost, then what is to keep me from living like the Devil the rest of my life? Doesn’t assurance of salvation give me a license to sin? The apostle John would say, “No! A thousand times, No!”

Knowing we have eternal life is based on the testimony of God, not the testimony of men. Yet various human teachers throughout church history have undermined assurance of salvation by saying it is based both on the objective promises of God and on the subjective evidence of the professing believer’s works. 1 In essence they are teaching that believing in the promises of God is not enough. There must be faith plus fruit. One popular Bible commentator seems to base our assurance of salvation on the subjective evidence of holiness or purity:

“Those who cling to the promise of eternal life but care nothing for Christ’s holiness have nothing to be assured of. Such people do not really believe. Either their professed ‘faith’ in Christ is an utter sham, or they are simply deluded. If they did truly have their hope fixed on Christ, they would purify themselves, just as He is pure (3:3).” 2

As mentioned previously, there are two primary areas where the enemies of Christ or antichrists have attacked the body of Christ: God’s Work (I John 5:6-9) and God’s Word (I John 5:10-13). Through Christ’s baptism (“the water”) and His sacrificial death on the cross (“the blood”),God’s “Spirit” bore witness to the identity and work of God’s Son, Jesus Christ (5:6-8). This “witness of God” concerning “His Son” is far “greater” than “the witness of men” (5:9).

Before stating what God’s witness of His Son is, John draws a contrast between believing and not believing the testimony of God concerning His Son: “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.” (I John 5:10). The phrase “believes in” (pisteueō eis) is commonly used in John’s gospel (cf. John 1:12, 2:11, 23; 3:15-16, 18, 36) and is identical in meaning to “believes that” (pisteueō hoti) (cf. John 11:27; 20:31; cf. 8:24; 13:19). Both Greek constructions express the means of receiving eternal life (cf. John 20:30-31 with John 3:15-16, 18, etc. and cf. 1 John 5:1). 3

Dr. Charlie Bing states that “after noting every use of pisteuō in the gospel of John (pisteuō eis with accusative –  John 1:12; 2:11, 23; 3:15,16, 18a, 18c, 36; 4:39; 6:29, 35, 40, 47; 7:5, 31, 38, 39, 48; 8:30; 9:35, 36; 10:42; 11:25, 26a, 45,48; 12:11, 36,  37, 42,44 [twice], 46; 14:12; 16:9; 17:20), pisteuō with dative – John 2:22; 4:21, 50; 5:24, 38, 46 [twice], 47 [twice]; 6:30; 8:31, 45, 46; 10:37, 38 [twice]; 12:38; 14:11a), pisteuō hoti – John 4:21; 6:69; 8:24; 11:27, 42; 13:19; 14:10; 11a; 16:27, 30; 17:8, 21; 20:31a, pisteuō absolutely – John 1:7, 50; 3:12 [twice], 15, 18b 4:41, 42, 48, 53; 5:44; 6:36,47, 64 [twice]; 9:38; 10:25, 26; 11:15, 40; 12:39; 14:11b, 29; 16:31; 19:35; 20:8, 25, 29 [twice], 31b), pisteuō with neuter accusative (John 11:26b), Schnackenburg concludes, ‘In many texts, pisteuō eis is on the same footing as a hoti-clause…’ and ‘Often the absolute pisteuein means the Johannine faith in the fullest sense…’ Thus one should not so easily delete the soteriological significance of pisteuō plus hoti – in John. This is the construction found in clear salvation verses like John 8:24, ‘believe that I am He,’ and 20:31, ‘believe that Jesus is the Christ’. Likewise, pisteuō plus the dative without a preposition is used in a clear salvation verse, John 5:24, “believes him who sent me” (NIV).’”

The Biblical evidence shows that to“believe in” and to “believe that” are used interchangeably by the apostle John in his gospel for saving faith. John would not contradict in I John would he had already written in his gospel.

John notes that when a person “believes in the Son of God,” he has “the witness in himself” (I John 5:10a). When an individual believes in Jesus for eternal life, God’s witness about His Son becomes real to him or her. God’s Spirit gives them the assurance that they were right to believe in Christ for eternal life. However, if a person “does not believe … the testimony that God has given of His Son,” he or she is calling God “a liar” (5:10b).

“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.” 5

For John, there is no middle ground. “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?” 6

Nowhere in the Bible does God distinguish head belief from heart belief. All belief is belief. A person either “believes in the Son of God” or he “does not believe…” (5:10). If we believe in Christ for eternal life, then we know we have eternal life because Jesus guarantees, “He who believes in Me has everlasting life” (John 6:47). To doubt that we “truly believe” is to disbelieve Jesus’ promise. Either I believe Christ’s promise, or I do not. If I do, I have eternal life. If I do not, I stand condemned as one who “has not believed in the name of the only begotten Son of God” (John 3:18). The book of I John and the gospel of John do not condition eternal life on whether one has “heart belief” instead of “head belief.”

Having drawn a contrast between believing and not believing the testimony God has given about His Son (5:10), John now states the content of God’s testimony: 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.” (I John 5:11-12). The phrase “And this is the testimony of God” refers to verses 11 and 12 which taken together state “the testimony of God” about “His Son.”  Verse 11 states what God has bestowed and verse 12 states the exclusive character of this bestowal. 7

According to this divine testimony, “God has given us eternal life” (5:11a). Eternal life is a gift from God, and it is inseparable from the Person of “His Son.” Salvation is not giving God your life as so many Christians invite non-Christians to do. It is God giving us His “eternal life.”

In John’s gospel Jesus defined eternal life: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3). The word “know” (ginōskō) refers to an intimate or experiencial knowledge of God, not just an awareness of certain facts. 8 Notice that the primary focus is on one’s relationship with God (“life”),not the duration (“eternal”).This is not just a future promise, it is a present reality for all believers in Jesus. Eternal life is knowing the true God personally in one’s experience forever.

This knowledge of God begins the moment we believe in Jesus for His gift of eternal life. “But that’s only the beginning. You must grow in your knowledge and understanding, as sure as an infant must progress toward childhood. God wants us to grow in our knowledge of Him—He wants us to deepen in our experience of eternal life. To do that, you must have intimacy with His Son, because” 9 ”this life is in His Son” (I John 5:11b).

Eternal “life is in His Son” (5:11b), since Jesus is “eternal life” (I John 5:20). Hence, eternal “life” and God’s “Son” are one gift together given from God. 10 Therefore, “He who has the Son has life; he who does not have the Son of God does not have life.” (5:12). There is no one or nothing else where this “life” can be found. It is not found in a church or in a pastor. Neither is it found in a lifestyle or an act of obedience.

The antichrists or false teachers seem to have questioned John’s readers’ belief that they possessed eternal life (cf. 2:25). And since the antichrists also denied that Jesus is the Christ (cf. 2:22), they would have affirmed that there was no eternal life available in Jesus. Thus, in the eyes of these false teachers, John’s readers did not really have eternal life. 11

The apostle John counters this false teaching by asserting that he and his readers do have eternal life because God has given it to them in His Son and that this life is to be found in Him and nowhere else. 12

“Since this eternal life is in His Son, it follows that if a person has the Son, he also has life (eternal life); and if a person does not have the Son, he does not have life.” (5:12).  13 What must a person do to “have the Son” (5:12)?

The only requirement to “have the Son” in I John or the entire New Testament for that matter is to believe. The apostle writes, “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.” (I John 5:13). What must a person do to “know” (not guess, hope, or think) he or she “have eternal life”? “Believe in the name of the Son of God.” There is no mention of having fruit, obedience, or a changed life to know one has eternal life. The only condition is to “believe in the name of the Son of God.” This is so simple that many adults miss it.

“Assurance is part of the essence of saving faith. If eternal life can be lost, it can’t be eternal. God wants you to know that you have eternal life—not based on your fluctuating faith—but based on the object of your faith, Jesus.” 14

“Every believer knows at the point of saving faith that he has eternal life, because the promises he believes guarantee it (cf. John 11:25-26). But the believer is not immune to doubts after he is saved (cf. John the Baptist; Luke 7:18-19). The antidote to such doubts is always God’s promises. These promises can be referred to repeatedly as a fresh source of assurance. No book of the Bible contains more of these straight-forward guarantees than John’s Gospel itself (John 3:16, 18, 36; 5:24; 6:35-40, 47; etc.). First John 5:11-12 reminds the readers of God’s testimony they have already believed.

“Since the believers he writes to have believed in the name of the Son of God (whose identity is attested by ‘the Spirit, the water, and the blood,’ v. 8), then they should rest securely on the testimony that God has given about and through His Son. This testimony assures believers that they do have eternal life.

“All true assurance of salvation and eternal life must rest on the ‘testimony of God,’ for only that testimony has full reliability. Ironically once one’s Christian experience is made the grounds for assurance, John’s statement in v 13 about knowing becomes a complete impossibility!

“The apostle here seeks to reaffirm the assurance of his readers which was to question the antichrists.” 15

What about the phrase “these thing?” Doesn’t that refer to the entire book of I John? Some will argue that I John 5:13 is the purpose statement for John’s epistle since the apostle’s purpose statement in his gospel was near the end of the gospel of John (John 20:31).They conclude that I John was written to provide tests for professing believers in Jesus so they could know for sure they have eternal life. According to this view, one not only needs to believe in the name of the Son of God to know they have eternal life, but they must also walk in the light (1:7), confess their sins (1:9), keep God’s commandments (2:3-5; 3:24), abide in Christ (2:6, 24, 27-28), love one another (2:9-11; 3:11-23; 4:7-5:3), hate the world (2:15-17), acknowledge Jesus is God’s Son (2:23; 4:2-3, 4:15), practice righteousness (2:29-3:10), listen to and obey apostolic teaching (2:18-19; 4:6), and avoid idolatry (5:21). 16

But this view fails to understand that “there are five purpose statements in I John (1:3, 4; 2:1, 26; 5:13) plus ten imperatives (2:15, 24, 27, 28; 3:1, 7, 13; 4:1 [twice]; 5:21), any of which could possibly provide John’s purpose for writing.” 17 First John 1:3-4 provides the most comprehensive primary and secondary purposes in writing this epistle. 18

Hodges notes that the words, “These things” in I John 5:13 do not refer to the entire book of I John, but to the verses immediately preceding it (5:6-12), observing that this near reference is consistent with John’s style throughout his epistle: 19

  • The statement “these things we write to you” (1:4) refers to what was just stated in verses 1:1-3.
  • The words, “these things I write to you, so that you may not sin” (2:1) refer to the teaching on sin in 1:5-10.
  • The statement, “These things I have written to you concerning those who try to deceive you” (2:26) refers to the preceding discussion about antichrists (2:18-25).

In 1 John 5:13 the “these things” points to “the testimony” or “witness” (martyria, the noun, or martyrēo, the verb) which has been mentioned seven times in 1 John 5:9-12: 20

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.” (emphasis added)

“What John is arguing for in this passage is the credibility of God’s testimony (witness). It is greater than that of men. And this witness or testimony is that God has given us eternal life, and this life is in His Son. We can either accept or reject this testimony.

“Notice that we are not called upon to search our faith to see if it is real. We do not have to have faith in our faith.’ We are called upon to have faith in what God says about His Son. Our assurance is at stake here, yes, but more important than that is the credibility of God. It is His witness that is at stake. We either believe it or reject it. In fact, in 1 John 5:13 we find echoes of John 5:24 where it says, ‘Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.’” 21

After the words “know that you have eternal life” (5:13a), most Greek manuscripts add the words: “and that you may continue to believe in the name of the Son of God” (5:13b). Perhaps this statement seemed redundant to some early scribe or editor and for that reason was eliminated from his manuscript. But this part of verse 13 actually prepares the ground for the discussion about prayer which follows (5:14-17) by inviting continued faith in God’s Son on the part of those who already have received eternal life through Him. Prayer also is an expression of faith in the name of God’s Son. 22

After we believe in Jesus Christ for eternal life, we may have doubts about our salvation. Some days we may feel saved, and others we may not. Our assurance of salvation is not based upon what we feel and do, or what other people say, which can all change, but is based upon the promises of God, which never change (Luke 21:33; I Pet. 1:24-25).

You may ask, “If I doubt my salvation, does that mean I am not saved?” Possibly. Those who doubt their salvation fall into one of two categories:

1. You may not understand the gospel and are not saved. Perhaps you are believing in Christ plus your works or just your works alone, and therefore you don’t have any certainty of going to heaven because your faith does not rest in the finished work of Christ on the cross (John 3:14-16; 19:30).

2. You have believed in Christ and are saved, but you have confused entering the Christian life (I John 5:13; cr. John 3:16; 5:24) with living it (I John 1:4-10; 2:3-6; 3:6-15; 4:20-21). When a believer takes his or her focus off Christ and His promise of eternal life, he or she may begin to doubt their salvation. Losing your assurance of salvation is not the same as losing your salvation. As we have seen, when you believe in Christ for eternal life, you are eternally secure at the moment of faith because of Christ’s performance and promise, not your performance or feelings.

However, being certain of your salvation can waver if you start looking to someone or something else other that Christ and His promise of eternal life. If you doubt your salvation, ask yourself:

A. Do I understand the simplicity of the gospel? Since Christ paid the full penalty for my sins when He died on the cross and rose from the dead (John 19:30; I Cor. 15:3-6), God can now forgive me based on what He has done for me, not what I do for Him.

B. Have I believed or trusted Christ alone for my salvation? We appropriate Christ’s death on the cross by coming to Him as sinners, recognizing that He made the full payment for sin on our behalf, and “believing.” Jesus promised, “He who believes in Me has everlasting life” (John 6:47). Believe means to be convinced Jesus was speaking the truth and is therefore worthy of our trust in Him alone as our only basis for living eternally with God. If you are believing in Christ alone to get you to heaven, you are forever God’s child regardless of when or where that occurred.

C. Am I taking God at His Word? Once you believe in Christ alone, you must trust His Word. That means accepting God’s promise that, having trusted Christ, we are forever His. Jesus assures us: “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.” (John 10:28). If I were to ask you whose child you are, you would say, “I am the child of …” You have proof that would stand up in a court of law – a birth certificate. A piece of paper assures you that you are your parents’ child. God has given us a piece of paper – the inspired Word of God, the Bible. It assures us that once we’ve believed in Christ, we have everlasting life. We are His forever. If you could lose your salvation, then Jesus lied to us in John. 3:16. Our salvation is based upon a promise that cannot be broken. It comes from a God who cannot lie.

Prayer: Heavenly Father, thank You for Your testimony which is far greater than the witness of people. Your testimony clearly states You have given us eternal life, and this life is in Your Son, Jesus Christ; not in our performance, our lifestyle, or our obedience. Thank You for the internal witness of the Holy Spirit Who assures us it was right for us to believe in Your Son for His gift of eternal life. Knowing we have eternal life is based on Your unwavering testimony concerning Your Son, not the testimony of people which can easily change.We can know we have eternal life when we believe in the name of the Son of God because Your Word guarantees it. Please help Your children who doubt their salvation right now to come back to Your promises which guarantee those who believe in the name of the Son of God that they can know for certain they have eternal life. In Jesus’ mighty name, we pray. Amen.

ENDNOTES:

1. Tom Constable, Dr. Constable’s notes on I John, 2022 Edition, pg. 113 cites John Calvin, Institutes of the Christian Religion, The Library of Christian Classics series, Volumes 20 and 21, Edited by John T. McNeill, Translated by Ford Lewis Battles (Philadelphia: Westminster Press, 1960), 3:24:4 and John F. MacArthur Jr., Faith Works: The Gospel According to the Apostles (Dallas: Word Publishing, 1993), pp. 162-166.

2. Constable, Dr. Constable’s notes on I John, pg. 113 cites MacArthur, Faith Works, pg. 171.

3. See Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 603.

4. Dr. Charlie Bing, “Lordship Salvation: A Biblical Evaluation and Response,” GraceLife Edition, 1992, pp. 18-19.

5. Constable, Dr. Constable’s notes on I John, pg. 111 cites Glenn W. Barker, “1 John,” in Hebrews-Revelation, Vol. 12 of The Expositor’s Bible Commentary 12 vols., edited by Frank E. Gaebelein and J. D. Douglas (Grand Rapids: Zondervan Publishing House, 1981), pg. 352.

6. Ibid., cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, Tex.: Grace Evangelical Society, 1999), pg. 224.

7. Hodges, The Grace New Testament Commentary, pg. 603.

8. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 301; David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 74.

9. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2951.

10. Constable, Constable, Dr. Constable’s notes on I John, pp. 111-112.

11. Hodges, The Grace New Testament Commentary, pg. 603.

12. Ibid.

13. Anderson, Maximum Joy, pg. 241.

14. Evans, The Tony Evans Bible Commentary, pp. 2951-2952.

15. Hodges, The Grace New Testament Commentary, pg. 603.

16. Those holding to this view are mentioned in the following commentaries: Anderson in Maximum Joy, pg. 15 cites John MacArthur, Jr., Saved without a Doubt (Colorado Springs: Cook Communications, 1992), pp. 67-91; Constable, Dr. Constable’s notes on I John, pg. 46 cites James Montgomery Boice, The Epistles of John (Grand Rapids: Zondervan Publishing House, 1979); Raymond Brown, The Epistles of John, Anchor Bible series(Garden City, N.Y.: Doubleday, 1982); F.F. Bruce, The Epistles of John (London: Pickering & Inglis Ltd., 1970; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986); John Calvin, The First Epistle of John, Calvin’s New Testament Commentaries series, Translated by T. H. L. Parker. Reprint ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959-61); John F. MacArthur Jr., The Gospel according to Jesus (Grand Rapids: Zondervan Publishing House, 1988); John R. W. Stott, Basic Introduction to the New Testament, 1st American ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964); Brooke Foss Westcott, The Epistles of St. John (1883. Reprint ed. England: Marcham Manor Press, 1966); and Warren W. Wiersbe, The Bible Exposition Commentary, 2 vols. (Wheaton: Scripture Press Publications, Victor Books, 1989).

17. Constable, Dr. Constable’s notes on I John, pg. 17.

18. Ibid., cites Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament series(Grand Rapids: Baker Academic, 2008), pg. 46; Stephen S. Smalley, 1, 2, 3 John, Word Biblical Commentary series (Waco: Word Books, 1984), pg. 15; Gary W Derickson, “What is the Message of I John?” Bibliotheca Sacra 150:597 (January-March 1993), pp. 89-105.

19. Hodges, The Grace New Testament Commentary, pg. 603; cf. Robert N. Wilkin, “‘Assurance: That You May Know’ (1 John 5:11-13a),” Grace Evangelical Society News 5:12 (December 1990), pp. 2, 4; Anderson, Maximum Joy, pg. 241; Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 4070.

20. Anderson, Maximum Joy, pg. 241.

21. Ibid., pp. 241-242.

22. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 4075 to 4079.

I John 4 – Part 5

4:21 And this commandment we have from Him: that he who loves God must love his brother also. 5:1a Whoever believes that Jesus is the Christ is born of God.” I John 4:21-5:1a

When I was conducting discipleship training seminars in the Philippines, I would sometimes be asked by participants, “What if a person professes faith in Christ but does not go on to grow spiritually or produce fruit in their Christian life, are they truly saved?” This question assumes that a genuine Christian will grow spiritually or produce good works, and if he or she does not, then they are not saved. This kind of thinking is common among those who believe the book of I John was written to provide tests to see if you are genuinely saved and going to heaven when you die. 1 Those who hold this position would say if a professing Christian does not love his Christian brother, then he or she is not truly saved.

When I was asked this kind of question, I would encourage our seminar participants not to judge the professing Christian who doesn’t go on to grow in the Christian life. Instead, I encouraged them to ask the professing Christian three questions to help that person discern their own spiritual condition. 2

Does the professing believer believe the simplicity of the gospel? That is, do they believe that Christ paid the full penalty for their sins when He died on the cross and rose from the dead, so that God can now forgive them based on what He has done for them, not what they do for Him? A professing believer may not grow because they have not understood the gospel and believed in Christ alone for salvation and therefore do not have the Holy Spirit inside them to empower them to become more like Christ. If they do not understand the gospel, it is essential that we share the clear gospel of Christ with them so they may believe in Christ alone who died for their sin and rose from the dead to receive His gift of eternal life and the Holy Spirit to help them begin growing in the Christian life (cf. John 3:14-16; 7:37-39; I Cor. 15:3-6).

Have they been trained by a disciple of Christ since professing faith in Jesus? Too often the reason a new believer does not grow is because the church has neglected to come alongside of them to teach them how to live the Christian life. It is much easier to say a struggling new believer is not saved and evangelize him or her than it is to get more involved in their lives and disciple them. Also, it is unrealistic to expect new believers to be where we are at in a few weeks when it has taken us several years to grow to where we are at now.

Has the professing believer believed in Christ and then fallen away from the Lord? The Bible makes it clear that believers can fall away from the Lord and live contrary to His will. Examples include King Saul (I Samuel 28:4-19), King David (2 Samuel 11), King Solomon (I Kings 11:1-13), Ananias and Sapphira (Acts 5:1-11), the Corinthian believers who were factious, immoral, and prone to drunkenness (I Corinthians 3:1-6:20; 11:29-32), the Galatians who lapsed into the worst form of legalism (Galatians 1:6-9; 2:11-3:4; 4:16-5:4; 6:12-13), the Ephesians who engaged in Satanic arts for up to two years after their conversion (Acts 19:1-20), the readers of James who were arrogant, argumentative, slanderous and temperamental (James 2:1-13; 3:1-18; 5:1-6), and Demas (2 Timothy 4:10; cf. John 15:6; I Corinthians 3:15; Hebrews 6:4-8).

It is important to warn the Christian who has fallen away from God of the painful discipline of God now (cf. John 15:6; Heb. 6:7-8; 10:26-31; 12:5-11, 28-29) and the painful loss of eternal rewards in the future at the Judgment Seat of Christ (Matt. 8:12; 22:11-13; 24:48-51; 25:24-30; Luke 19:20-26; Rom. 14:10-12; I Cor. 3:8-15; 4:5; 9:24-27; 2 Cor. 5:9-11; I John 2:28; 2 John 1:8; et al. ).

Asking these three questions will help you discern what the professing believer needs. Don’t just assume they are unsaved because they are not manifesting enough fruit. Meet them where they are at so you can more effectively impact their lives.

The book of I John informs us that the reason a believer is not growing is because he or she is out of fellowship with God (1:1-4ff). This may include having unconfessed sin (I John 1:7-10), disobedience to God’s commands (I John 2:3-6; 3:24), hatred toward other believers (I John 2:7-11; 3:10-15; 4:7-21), love for the world and the things of the world (I John 2:15-16), deception by false teachers concerning assurance of salvation and the identity of Christ (I John 2:18-27; 4:1-6; 5:6-13), misunderstanding one’s true identity in Christ (I John 3:1-9), not practicing righteousness which includes failure to love other Christians (I John 3:10-18), and not confessing that Jesus is the Son of God (I John 4:14-15).

In our study of I John, we finished the body of the epistle (2:28-4:19) which ended with the words, We love Him because He first loved us.” (4:19). 3 The way we make our love for God visible is by loving other Christians (I John 4:12-16). Some Christians may read 4:19 and say, “It is easy for me to love God because He does not have any faults or imperfections. But loving my Christian brother or sister is another story because I have seen them up close and they are full of faults.” 4

John responds to this type of thinking when he writes, “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (I John 4:20). John reminds his readers (including us) that a Christian cannot claim to “love God” and at the same time he “hates his brother.” Such a claim is false (“he is a liar”). However, it is understandable for a believer to think it is easier to “love God whom he has not seen” than to “love his” Christian “brother whom he has seen,” especially when he does not like what he sees in a fellow Christian. 

“If I can see a physical being and am not willing to meet his physical needs, how can I possibly love a spiritual being whose needs I cannot see? That’s his reasoning. God’s commands draw our love for God and our brothers together. If we don’t keep His commands, we don’t love Him. And He commands us to love other believers. So, if we don’t love other believers, we don’t love God. Thus, to claim to love God when I don’t love my brother/sister makes me a liar.” 5

It is important to know that our love for God is not measured by what we say (“I love God”), but by what we do 6 (“let us not love in word or in tongue, but in deed and in truth” – 3:18). Nor is Christian love an emotion.

“The word for love throughout John is agapē, a word found only once in all of secular Greek, that is, Greek outside the Bible. And the amount of non-biblical Greek literature we have must be a thousand times more than the amount of Greek we have in the Bible, but this word agapē occurs in that literature only once. That should be a clue to us that this kind of love is only from God. And the issue here is not whether we feel warm and fuzzy toward God, but cold and callous toward our Christian brother/sister. The issue is action.” 7

John has made it clear that loving God involves obeying His commandments, especially the command to love one another (I John 2:3-11; 3:16-24; 4:7-21; cf. John 14:15, 21, 23-24; 15:10-14). If a believer does not obey God’s commands, He does not love God no matter what he says or feels. Hence, a Christian who says, “I love God,” but does not obey God’s command to love his Christian brother, “is a liar” (4:20).8

In addition, God commands us to love both Himself and our fellow Christian brothers and sisters: “And this commandment we have from Him: that he who loves God must love his brother also.” (I John 4:21). Notice the word “commandment” is singular and includes loving God and one’s Christian “brother” or sister. We cannot claim to love our invisible God if we do not love our fellow believer standing in front of us (4:20). We must not deceive ourselves. God’s commandment has interwoven loving Him and loving His children (4:21). We cannot disconnect them. 9

Imagine someone telling you that he or she loved your head, but they hated your body. How would you feel? It would be hurtful, would it not!?! The Bible tells us that Jesus Christ is the head of the body, the church…” (Col. 1:18; cf. Col. 1:24; Ephes. 1:22-23; 4:15; 5:23, 30). Christ is our head, and His church is His body. How would Jesus feel if we said we love Him, but we detest His body? This would deeply hurt our Lord. When we are unloving toward other Christians, we are unloving toward our head, the Lord Jesus Christ.

John anticipated his readers (including you and me) asking, “Who then is my Christian brother or sister?” John writes, “Whoever believes that Jesus is the Christ is born of God…” (I John 5:1a). John defines a Christian brother or sister as “Whoever believes that Jesus is the Christ.” The word “whoever” includes everyone with no exceptions. When the apostle uses the word “whoever,” he is inviting every person to become a Christian regardless of their country, culture, color, good works, lifestyle, or obedience. This includes the worst of people and best of people and everyone in between.

What does John invite every person to do to become a Christian? BELIEVE. In fact, the words God uses most in evangelism in the New Testament are the words “believe” 10and “faith.” 11 Often times, however, Christians substitute other words or clichés to communicate the most important message given to humanity. Instead of using the words God uses most, they tell a non-Christian to accept Christ, be baptized, turn from your sins or be sorry for your sins, confess your sins, pray the sinner’s prayer, give your life or your heart to Jesus, ask Jesus into your heart, confess Jesus is Lord, follow or obey Jesus, commit your life to Christ, submit to Jesus as your Lord and Master, or surrender your life to Christ.

I am not suggesting that no one has been born again when these clichés are included in a gospel presentation. In fact, there have been times in my own life when I have used some of these phrases. I like what evangelist Larry Moyer has said, “God can still use a crooked arrow to hit a target.” God can still use our unclear gospel presentations to help people come to Christ. But why use an unclear phrase or cliché which will do more to confuse a lost person than clarify what he must do to obtain eternal life? Would it not be better to use the clearest presentation possible so that the unsaved person has the best opportunity to respond to the gospel the way God wants him to respond?

The word translated “believes” (pisteuōn) in I John 5:1 means to be persuaded that Jesus is the Christ and is therefore worthy of your trust. 12 To believe “Jesus is the Christ” is to believe that He is the promised Messiah-God (“Christ”) Who guarantees a future resurrection and never-ending life to all who believe in Him (cf. John 11:25-27). The one who believes Jesus is the Christ “is born of God.” The phrase “born of God” refers to new birth.

Some theologians or Bible students will respond, “Oh, yes, there needs to be a confession of faith in Christ, but the person also needs to manifest fruit or good works or his or her profession of faith is false. A good root produces good fruit.“

There is a problem with this response which I will now illustrate. I live in the Midwest where deciduous trees lose their leaves in the fall. Our state’s tree is the oak tree. During the winter, you could not tell if an oak tree was dead or alive simply by looking at its outward appearance. No one could tell if an oak tree is dead or alive in the middle of winter here … except God. Since God knows everything, He can see the root when all we can see is the fruit. Just because there is no fruit for a period of time does not prove there is no root. 13

Since God can see faith alone with no accompanying outward manifestation, he only requires faith alone in Christ alone to be justified before Him (Rom. 4:5; Gal. 2:16) or have eternal life (John 3:15-16; 6:40, 47; et al.). But for people to see another person’s faith, it must be accompanied by works. This is why the Bible distinguishes justification before God (faith alone – Rom. 4:5; Ephes. 2:8-9) from justification before man (faith plus works – James 2:14-26). Justification before God is necessary to get to heaven. Justification before people is necessary to bring heaven down to earth (i.e., discipleship or spiritual growth).

Since Christians are not all-knowing like God, we are to take a person’s confession of faith in Christ as true. This is what Jesus did in John 11. After Jesus claimed to be the resurrection and the life, and He guaranteed a physical resurrection and never-ending life to those who believe in Him (John 11:25-26a), He asks Martha, “Do you believe this?” (John 11:26b). Christ is seeking a confession from her. He is not asking her to change her life or produce good works. Martha replies, “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.” (John 11:27). Neither she nor Jesus analyzes her faith to distinguish head faith from heart faith. Martha confidently affirms that Jesus is “the Christ, the Son of God, who is to come into the world.” What Martha believes about Jesus is exactly what John says in His purpose statement is all that a person must believe to have everlasting life (John 20:31). She knows she has believed in Christ, the Son of God, and therefore she is certain she has eternal life.

Does Jesus correct Martha’s response? Does He caution her to wait and see if her faith is real (as so many do today) through the manifestation of good works or fruit first before making such a confession? Does He ask her if she believes in her “heart” and not merely in her “head”? He does not because as long as any sinner comes to believe that Jesus is “the resurrection and the life,” that is, “the Christ, the Son of God,” he or she knows they have everlasting life.

John then writes, And everyone who loves Him who begot also loves him who is begotten of Him.” (I John 5:1b). The apostle is telling us that our love for God’s children is not based on their lifestyle or performance. It has nothing to do with their worthiness or deservedness. Our love for God’s children is based on our love for the Father of these children.

“If we love the ‘Begetter,’ we should love the ‘begotten.’ If we love the Father, we should love His children. No love for the children? Then, no love for the Father.” 14

As I read David Anderson’s commentary recently on I John, I was reminded of people who prayed for our family while all of us were living overseas in the Philippines. Even though some of these prayer partners had never met our children, they still cared enough and loved them enough to ask how they were doing and how they could pray for them. The reason they cared enough to pray for our children and ask about them was because for some unknown reason they loved their father. My children were an extension of me. It did not matter how well my kids behaved or how deserving they were. These prayer warriors simply loved my children because they loved their father. To love the father is to love his children. 15

This is what the apostle John is saying in I John 5:1b. We are to love God’s children because we love the Father Who has begotten them. When we love God the Father, we love those who are born of Him. Whoever believes Jesus is the Christ is born of God, and everyone who loves the Begetter also loves all who are His begotten.

Prayer: Heavenly Father, we praise You for Your amazing love for us that sent Your only perfect Son, Jesus Christ, to the cross to pay the full penalty for all our sins so we may be born into Your forever family the moment we believe Jesus is the Christ. Although You are unseen, we can make Your love visible by loving one another. Loving You involves obeying Your commands, especially the command to love one another. If we claim to love You Whom we cannot see and disobey Your command to love Your children whom we can see, we are deceiving ourselves. Loving other Christians is not based on their performance or worthiness, but on our love for You, the Father of those You have begotten. Forgive us for thinking more of ourselves than You and Your begotten children. And please help us show Your love to one another as You have shown to us through the Lord Jesus. In His mighty name we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 15 cites John MacArthur, Jr., Saved without a Doubt (Colorado Springs: Cook Communications, 1992), pp. 67-91.

2. Jeff Ropp, The Greatest Need in Evangelism Today is One Word: BELIEVE (Jeff Ropp, 2014), pp. 35-36 cites Larry Moyer, You Can Tell It! Seminar On Personal Evangelism Instructor Manual (EvanTell, Inc., 2003), pp. 46-47; cf. Larry Moyer, Free and Clear: Understanding & Communicating God’s Offer of Eternal Life, (Grand Rapids: Kregel Publications, 1997), pp. 108-113.

3. The majority of Greek manuscripts contain the word “Him” (Auton) in 4:19. See Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 601.

4. Anderson, Maximum Joy, pg. 225.

5. Ibid., pp. 225-226.

6. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2949.

7. Anderson, Maximum Joy, pg. 225.

8. Hodges, The Grace New Testament Commentary, pg. 601.

9. Evans, The Tony Evans Bible Commentary, pg. 2949.

10 Matt. 18:6; 21: 32(3); 24:23, 26; 27:42; Mark 1:15, 9:42; 15:32;16:16(2), 17; Luke 8:12, 13; 22:67; John 1:7, 12, 50; 2:11, 23; 3:12(2), 15, 16, 18(3), 36(2); 4:39, 41, 42, 48, 53; 5:24, 38, 44, 45, 46, 47(2); 6:29, 30, 35, 36, 40, 47, 64, 69; 7:5, 31, 38(2), 39, 48; 8:24, 30, 31, 45, 46; 9:35, 36, 38; 10:25, 26, 37, 38(3), 42; 11:25, 26, 27(2), 42, 45, 48; 12:11, 36, 37, 38, 39, 42, 44(2), 46, 47; 13:19; 14:12; 16:9, 27; 17:8, 20, 21; 19:35; 20:29, 31(2); Acts 2:44; 4:4, 32; 5:14; 8:12, 13, 37(2); 9:42; 10:43, 45; 11:17, 21; 13:12, 39, 41, 48; 14:1, 23, 27; 15:5, 7; 16:1, 31, 34; 17:4, 5, 12, 34; 18:8, 27; 19:2, 4, 9, 18; 21:20, 25; 22:19; 26:27(2); 28:24(2); Rom. 1:16; 3:3, 22, 4:3, 5, 11, 17, 24; 9:33; 10:4, 9, 10, 11, 14(2), 16; 13:11; 15:31; I Cor. 1:21; 3:5; 7:12, 13; 9:5; 10:27; 14:22(2); 15:2, 11; 2 Cor. 4:4; Gal. 2:16; 3:6, 9, 22; Eph. 1:13, 19; Phil. 1:29; I Thess. 1:7; 2:10; 4:14; 2 Thess. 1:10; 2:12,13; I Tim. 1:16; 3:16; 4:3, 10; 6:2(2); 2 Tim. 1:12; Tit. 3:8; Heb. 11:31; I Pet. 1:21;2:6, 7; I John 3:23; 5:1, 5, 10(3), 13.

11. Matt. 9:2; Mark 2:5; Luke 7:50; 17:19; 18:42; Acts 6:7; 14:22, 27; 15:9; 16:5; 20:21; 24:24; 26:18; Rom. 1:17; 3:3, 22, 25, 26, 27, 28, 30(2), 31; 4:5, 9, 11, 13, 14, 16 (2); 5:1, 2; 9:30, 32; 10:6, 8, 17; 11:20; 16:26; I Cor. 15:14, 17; Gal. 2:16 (2); 3:2, 5, 7, 8, 9, 14, 22, 24, 26; 5:5; Ephes. 2:8; Phil. 3:9(2); Col. 1:4; 2 Thess. 3:2; 2 Tim. 3:15; Tit. 1:4; Heb. 6:1;11:31; James 2:1, 23, 24; I Pet. 1:21; 2 Pet. 1:5; I John 5:4.

12. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pp. 816-817.

13. Adapted from Anderson, Maximum Joy, pg. 226.

14. Ibid., pg. 227.

15. Ibid.

I John 2 – Part 13

“And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming.” I John 2:28

In I John 2:28, the apostle John introduces a new theme of having “confidence” before the Lord Jesus “at His coming” to motivate his readers to continue to cultivate fellowship or intimacy with Christ despite the increase in false teachers or “antichrists” (2:18-27). 1 The Greek word translated “confidence” (parrēsia) refers to a state of boldness and confidence, courage, confidence, boldness, fearlessness, especially in the presence of persons of high rank.” 2 John will focus on how to have boldness at the prospect of Christ’s coming throughout the body of this epistle (2:29-4:19). 3

Verse 28 is known as “a Janus that looks in two directions: backward to summarize the preceding section” 4 “and forward to introduce the following section. Janus was the Roman god of beginnings and endings who supposedly guarded portals. He had two faces, one on the front and the other on the back of his head. The month of January gets its name from him. It is the month in which we look backward on the past year and forward to the new year.” 5

John has looked back at his readers’ spiritual advancement (2:12-14), and he has warned them of enemies to their fellowship with God: personal sin (1:5-2:11), the enticements of the world (2:15-17), and the Devil and his false teachers (2:18-27). Now John looks forward at how to prepare to have boldness before Jesus at His imminent coming (2:28-4:19). The Greek phrase translated “that when He appears” (hina nean phanerōthē), is a third-class condition about the coming of Christ which could take place at any time. 6Itemphasizes the fact of Christ’s coming, even though the time of it is indefinite. 7  

The apostle John expected the return of Christ in his lifetime when he writes, “that when He appears, we may have confidence and not be ashamed before Him at His coming” (2:28). This expectation of Jesus returning at any moment in one’s life is called imminency and is common throughout the writings of the New Testament authors (Matt. 24:42-44; Luke 12:37-39; John 14:1-3; Acts 20:31; 1 Cor. 1:8; 4:5; 15:51-52; 16:22; Phil. 3:20; 4:5; 1 Thess. 1:10-12; 4:15-17; 5:2-10; James 5:7-9; I Pet. 1:13; Jude 1:21; Rev. 2:25-27; 3:2-3, 11; 16:15; 22:7, 12, 17, 20).

As we look back at the Year 2022 and prepare for the New Year tonight, those of us who believe in Jesus for His gift of eternal life can also expect Him to return at any moment in our lifetime. Even though eternal life is a free gift which can never be lost (John 4:40-14; 6:35-40; 10:28-29; Rom. 6:23b; Ephes. 1:13-14; 2:8-9), the New Testament makes it clear that every believer must give an account of his or her Christian life at the Judgment Seat of Christ (Rom. 14:10-12; I Cor. 3:8-15; 2 Cor. 5:10) which takes place after the Rapture or sudden removal of the church from the earth.

It is important to understand that the New Testament speaks of two different judgments separated by the Millennium or one-thousand-year reign of Jesus Christ on earth. The first judgment is for believers in Jesus at the Judgment Seat of Christ which takes place in heaven after the Rapture of the Church (Rev. 4:1-4; cf. Rev. 22:12; John 14:1-3; I Cor. 15:51-52; 2 Cor. 5:10; I Thess.1:10; 4:13-5:11). The second judgment is for nonbelievers after the Millennium (Rev. 20:1-10), and it is called the Great White Throne Judgment (Rev. 20:11-15).

Those who appear before the Judgment Seat of Christ (I Cor. 3:8-15; 2 Cor. 5:10; Rev. 22:12) and the Great White Throne Judgment (Rev. 20:11-15) are judged “according to their works,” not according to their faith or the lack thereof. Since every person is judged “according to their works” at both these judgments, there will be differing degrees of punishment for nonbelievers in the lake of fire as determined by the Great White Throne Judgment (Rev. 20:11-15; cf. Matt. 11:20-24; 23:14; Mark 12:40; Luke 20:47), just as there will be varying degrees of rewards for believers as determined at the Judgment Seat of Christ (I Cor. 3:8-15; 2 Cor. 5:10; Rev. 2:25-27; 4:1-4; 22:12).

In I John 2:28, the apostle John has the Judgment Seat of Christ in mind when he writes, “that when He appears, we may have confidence and not be ashamed before Him at His coming.” It will be possible for transformed Christians (3:2-3) to experience shame before the Lord Jesus when He evaluates both the “good or bad” things we have done in our Christian lives (2 Cor. 5:10). Keep in mind that Revelation 21:3-6 which speaks of their being no more more death, nor sorrow, nor pain, takes place after the Judgment Seat of Christ (Rev. 4:1-4) and the Millennium (Rev. 20:1-10). In our transformed bodies (Phil. 3:20-21; I John 3:2), we will probably be more sensitive to sin because our sin nature will be gone along with its excuses and rationalizations for sin (I John 3:2-3). We will have a greater capacity to feel holy shame over sins that we committed on earth.

How can we reduce our shame and increase our boldness (“confidence”) before the Lord Jesus at His Judgment Seat? John instructs us to “abide in Him” (2:28a). Again, John refers to fellowship with God using the Greek verb menō (“abide”) which has already occurred 10 times in 2:6-27. “(John used menō 66 of the 112 times it occurs in the New Testament: 40 in John, 23 in 1 John, and 3 in 2 John.) In accord with his basic theme about fellowship (1 John 1:3), John once more enjoined the ‘abiding’ life.” 8

The believer who abides in fellowship with God, who seeks to walk in the light as God is in the light and obey His commands (1:5-9; 2:3-11; 3:24) during his or her Christian life, will “have confidence and not be ashamed before Him at His coming.” But for the Christian who has not been abiding in Christ during his or her Christian life, there will be less confidence and more shame before the Judgment Seat of Christ.

“Yes, there will be shame at this time for His children who have lived their lives for the flesh and in the flesh. Does this threaten their eternal destiny? No. No more than you may be more proud of some of your children than others. Maybe one of your children has taken the gifts he has been given, worked hard to develop them, and is doing something productive with his/her life. You are proud of that child, and rightly so. Perhaps another child even more gifted has buried his gifts in the sand, has not worked hard to develop his God-given abilities, and is not doing anything productive with his life. Of that child you may be ashamed. Is he still your child? Yes, but you probably would not wish to reward him for his slothful life.” 9

The Christian who lacks the “abiding” life will still be in heaven because that was already determined the moment he or she believed in Jesus for eternal life (John 5:24). But they will have less rewards because they did not abide in Christ. That is why John says to confess your sins now. Abide now. 10

Prayer: Father God, as we close out this year (2022) and begin a new year tonight (2023), we pause to confess our many sins to You because You are faithful and just to forgive the sins we confess to You. We want to begin the new year with a clean slate and a clear conscience. We look forward to the day when You come to meet us in the clouds at any moment to be with You forever. May You find us abiding in You at that time so we may have confidence and not be ashamed before You at Your judgment Seat.  Please use us to share Your gospel of grace with those who are currently alive and destined for the lake of fire due to their unbelief.  May Your Holy Spirit prepare them to hear and believe the gospel so they may also enjoy an eternal life of fellowship with You and receive eternal rewards with which to honor You. In the mighty name of Jesus Christ, we pray. Amen.

ENDNOTES:

1. Tom Constable, Dr. Constable’s Notes on I John, 2022 Edition, pg. 65.

2. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pp. 781-782.

3. Zane C. Hodges, Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 593; Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 3752 to 3762.

4. Constable, pg. 65 cites Henry Alford, The Greek Testament, Vol. 4, 2nd ed. (Cambridge: Deighton, Bell, and Co., 1883, 1881, 1880, 1884), pg. 457.

5. Constable, pg. 65.

6. Archibald Thomas Robertson, A. T. Robertson’s Word Pictures in the New Testament [with Bible and Strong’s Numbers Added!], 6 Volumes (E4 Group, 2014 Kindle Edition), Kindle Location 205608 to 205629.  

7. Constable, pg. 66 cites Gerald B. Stanton, Kept from the Hour, ch. 6: “The Imminency of the Coming of Christ for the Church,” Fourth ed., (Miami Springs, Fla.: Schoettle Publishing Co., 1991), pp. 108-37.

8. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3757.

9. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pp. 135-136.

10. Ibid., pg. 136.

Will Jesus Reject His Own?

“All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.”  John 6:37

After miraculously feeding thousands of people (John 6:1-14) and walking on water (John 6:15-21), Jesus begins His discourse on the bread of life for those who hunger spiritually (John 6:22-58). In the middle of this discourse, Christ makes an incredible promise to His listening audience: “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.” (John 6:37). Let’s look closely at what Jesus says:

  • “All…,” not some or most, who have ever believed in Jesus prior to the Church Age are given to Christ by “the Father.” Before the Church Age (Acts 2:1ff), those who believed in Jesus as the coming Messiah belonged to God the Father. Because of Israel’s rejection of Christ (Matthew 12:22ff), Jesus anticipated the transfer of ownership of Old Testament believers to Him by the Father in anticipation of the coming Church Age (Matthew 16:18; cf. Acts 2:1ff). 1
  • “…the Father…” The safe keeping of Old Testament believers is not solely about a gracious Son trying to calm down an uncontrollably angry Father. The Father lovingly takes the initiative. 2
  • “…gives…,” not “quibbles over.” It is the Father’s great delight to entrust rebellious sinners who believed in the coming Messiah into the safe keeping of His Son.
  • “…will come…” The Father’s safe keeping of a believing sinner is never thwarted. All who have believed in Jesus in the Old Testament are securely kept by Christ after this transfer of ownership from the Father to the Son.
  • “The one who comes…” While the Father loves “all,” coming to Christ is an individual’s choice. God cares about “the one” sinner who is lost without Christ. We are not robots. We are not drawn to Christ against our wills kicking and screaming. Each human being has the freedom to choose to come to Christ by believing in Him (cf. John 6:35). 
  • “…comes to Me…” God is not inviting sinners to come to a set of doctrines, to a church, or even to the gospel. He is inviting us to come to a Person – Jesus Christ. 3
  • “…I will by no means cast out.” This phrase “I will by no means cast out” is emphatic in the Greek language (ou mē ekbalō exō). Literally it means, “I will no not ever cast out” the one who comes to Me. In Jesus’ day and ours, there are lost sinners who are deeply afraid that Jesus will not welcome them into His fold or family much less keep them forever. If there was no fear of being cast out, then there would be no need for Jesus to say this so emphatically both then and now. 

We may have many objections to this incredible promise from Jesus:

  • “But Lord, You don’t realize what I have done in my past!” “I will by no means cast out.”
  • “I have proudly turned away from You.” “I will by no means cast out.”
  • “I relied totally on myself.” “I will by no means cast out.”
  • “I have deeply hurt others with my own brand of selfishness and sin.” “I will by no means cast out.”
  • “I have served Satan all my life.” “I will by no means cast out.”
  • “I have sinned against Your grace.” “I will by no means cast out.”
  • “I have sinned against Your mercy.” “I will by no means cast out.”
  • “I have sinned against Your light.” “I will by no means cast out.”
  • “I have sinned against Your love.” “I will by no means cast out.”
  • “I have no good thing to bring with me.” “I will by no means cast out.”
  • “I cannot measure up to Your standard of holiness.” “I will by no means cast out.” 4

Jesus’ promise answers all our objections. Even when we run out of specific sins and failures, we may anticipate that Jesus will eventually reject us when He gets to know us better. We say to Him, “Lord, You know me better than anyone else, for sure, but You don’t know the darkness that is hidden from everyone deep in my soul.” Christ says, “I know it all.”

We retort, “But the thing is, it isn’t just my past. It is also my present.” “I understand,” He replies.

“But I don’t know if I can break free from this sin any time soon.” “That’s the only kind of person I am here to help,” Jesus says.

We say, “The burden is getting heavier and heavier all the time.” “Then let Me carry it,” He offers.

“It is too much to carry, Lord.” “Not for Me,” He assures.

“You don’t understand, Jesus. My sins are not against others. They are against You.” “Then I am the most suited to forgive them,” He responds.

“But the more of the wickedness You discover in me, the sooner You will reject me.” 5The one who comes to Me I will by no means cast out.”

When we come to Christ in faith we will be welcomed forever. The only condition for enjoying such everlasting love is to come to Him just as we are in faith. Jesus does not say, “The one who comes to Me feeling bad enough about their sin,” or “The one who comes to Me with a load of good works,” or “The one who comes to Me with extra devotion.” Christ simply says, “The one who comes to Me.” This is God’s amazing grace. It cannot be earned, and it cannot be undone. Once you come to Christ in simple faith, you are God’s child forever.

There may be some of us who still do not accept this assurance from Christ. It may be because we come from backgrounds which are filled with rejection. The main reason some of us have a hard time trusting people today is because we have experienced so much rejection while growing up. Perhaps a parent criticized us for everything we did, a teacher humiliated us, a friend betrayed us, a spouse left us, or an employer terminated us.

Every human being has limits. If we offend enough, if a relationship gets damaged enough, if we betray enough, we are cast out. The walls go up. But with Jesus, our sins and weaknesses are what qualify us to come to Him. Nothing but coming to Him in faith is required. 6

You may think, “My sins may not exhaust Christ’s acceptance of me, but what about my pain? What if my pain keeps piling up, and numbness starts to take over? As the months go by, won’t Jesus eventually cast me out because my burdens are too great for Him? Surely such intense pain is not designed for someone who comes to Christ and is promised never to be cast out?”

But Jesus does not say that “the one who comes with pain-free lives will by no means be cast out.” He simply says, “the one who comes to Me.” It is not what life gives to us but to Whom we come to in faith that determines Christ’s permanent acceptance of us. Jesus says we come to Him to enjoy His everlasting love. 7

I can hear someone says, “But what if I stop believing in Jesus after I come to Him? Won’t He cast me out?” 8 Jesus did not say, “The one who comes to Me and keeps coming to Me.” He simply says, “The one who comes to Me I will by no means cast out.” If Christ were to cast out a person who stops believing in Him after his or her conversion, He would have told a lie here. Coming to Christ in faith has permanent results. Jesus cannot lie because He is God (John 1:1; I John 5:20) Who is “full of truth” (John 1:14) and is “the truth” (John 14:6), and He never breaks His promise of eternal life (Titus 1:2). Jesus guarantees you will never be rejected by Him. If we will come to Jesus on His terms – believe in Him (even if it is just once) – He guarantees to accept us forever!

Prayer: Lord Jesus, thank You for taking our place on the cross when You received the punishment for sin that should have been ours so that when we come to You in faith we will never be cast out of God’s family. Although many of us have been deeply wounded by the rejection of others, please help us learn to trust You knowing You will never reject us regardless of what we or others do, say, or think. Heal us so we are no longer driven by the fear of rejection. Help us to rest in Your total acceptance of us. No longer do we need to seek the love and approval of others because we are totally loved and accepted by You. Use us Lord Jesus to share this good news with those who need it the most. We love You Lord and seek to live for You now. In Your matchless name we pray. Amen.

ENDNOTES:

1. Anthony B. Badger, Confronting Calvinism: A Free Grace Refutation and Biblical Resolution of Radical Reformed Soteriology (Anthony Badger, 2013), pp. 185-186.

2. Dane Ortlund, Gentle and Lowly: The Heart of Christ for Sinners and Suffers (Wheaton, IL: Crossway, 2020), pg. 60.

3. Adapted from Ibid., pp. 60-61 cites John Bunyan, Come and Welcome to Jesus Christ (Edinburgh: Banner of Truth, 2004) and in Vol. 1 The Works of John Bunyan, 3 Vols., ed. George Offor (repr., Edinburgh: Banner of Truth, 1991, pp. 240-299.

4. Adapted from Ortlund, pg. 62 who cites Bunyan in Come and Welcome to Jesus in The Works of John Bunyan, pp. 279-280.

5. Ortlund, pp. 63-64.

6. Ibid., pg. 64.

7. Ibid., pp. 64-65.

8. While Ortlund (pp. 65-66) and other Puritans believe that a true believer can never fall away from Christ (stop believing in Christ), nothing in Jesus’ promise suggests such an understanding. Our eternal security is not based upon our enduring faith but upon our Savior’s enduring faithfulness to His promises (2 Timothy 2:13). See Charles Stanley, Eternal Security, Can You Be Sure? (Nashville: Oliver Nelson, 1990), pg. 80.