John 2 – Part 2: “Experiencing Jesus’ Cleansing Truths”

 When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. ” John 2:15

Imagine you pull into the church parking lot on Sunday morning. Your heart is full of anticipation. Your cup is empty, and you are ready to fill it. You are ready to enter the place of worship and join your brothers and sisters in joyous worship. You look forward to singing the hymns of the faith. You feel the need to commune in prayer. You long to feed upon the unchanging Word of God. You are eager to share with the family of God.

But as you pull up, the parking lot is crammed full. You can’t even find a place to park. You won’t be denied. You park down the street and walk a few blocks. But as you try to enter the building there is a long line. There are tables set up at every foyer entrance. People are writing checks and putting down cash on the tables and getting tokens in return to place in the offering plates. You finally make it to the table and are told that you need the new church currency to make an offering. So, you place a $20 bill on the table and get a $10 church coin in return. You finally make it through the entrance, only to find the foyer very congested. Booths are set up all throughout the foyer. People are selling hymn books at one booth. “Get your song books here. You can’t sing without your official church song book. Rent yours for only $19.95.” Another booth has people buying and selling Bibles. The sign reads “Official Church Bible. Get yours for only $29.99.” At other booths, you notice merchants selling offering envelopes, notebooks for sermon notes, and refreshments.

There is so much commotion and commerce going on that you throw your hands up in disgust realizing you’ll never make it into the sanctuary to worship. If you can imagine an experience like this and how frustrating it would be, then you can understand what it was like inside the temple courtyard during the time of Passover when Jesus came to worship. John records this event for us in John 2:12-25. This temple cleansing was near the beginning of Jesus public ministry. The second temple cleansing was near the end of His public ministry and was one of the reasons for His death (cf. Matt. 21:12-13; Mark 11:15-16; Luke 19:45-46). [1]

You may recall that in John 1:14 we saw that Jesus was “full of grace and truth.” He was the perfect balance of grace and truth. Last week we saw Jesus express His grace by transforming water into wine at a wedding banquet in Cana of Galilee. He replaced something old with something new. New wine replaced old water. Today we will see His truth at work replacing a dirty temple with a clean one. From this we will discover HOW WE CAN EXPERIENCING JESUS’ CLEANSING TRUTH IN OUR LIVES. The first way is seen in 2:12-17.

2:12: Jesus went “down” from Cana because of the decline in land elevation “to Capernaum” on the northwest shore of the Sea of Galilee, [1] about eighteen miles northeast of Cana [2] (see above map). Jesus would adopt “Capernaum” as His ministry based in Galilee (cf. Matt. 4:13; Mark 1:21; 2:1) and move there after His rejection at Nazareth (cf. Matt. 4:12-14). Jesus performed some of His greatest miracles at Capernaum (John 4:46-54; cf. Mark 2:1-12) and taught in its synagogue [3] (John 6:22-59; cf. Mark 1:21-28; Luke 4:31-37).

The purpose of this trip to Capernaum is not stated by the apostle John, but it seems to be for a time of rest with “His mother, His brothers, and His disciples.” The Bible tells us that Jesus had physical “brothers” (John 2:12; 7:1-10; cf. Matt. 12:46-47; 13:55; Mark 3:32; 6:3; Luke 8:19-20) and “sisters” (Matt. 13:56; Mark 6:3) which clearly indicates that Joseph and Mary had other children after Jesus’ birth. [5] The idea of Mary’s perpetual virginity appeared later in church history [6] and cannot be substantiated by Scripture.

Evidently this trip was only for a short stay in Capernaum since John wrote that “they did not stay there many days” (2:12b). As important as time with His family and friends was, Jesus did not want to miss going up to Jerusalem to worship God during the Passover.

2:13: The “Passover” was an annual Jewish festival celebrating God’s deliverance of Israel from slavery in Egypt, when the angel of death passed over every home where the blood of a lamb was applied to the doorposts of the home (Exod. 12-13). It also initiated the Feast of Unleavened Bread, so the entire celebration lasted over a week. Jews from all over the world came to Jerusalem to meet with God and be obedient to His commands. 

This is John’s first of three explicit references to the “Passover” in his gospel (2:13; 6:4; 12:1). [7] This Passover was in the year A.D. 30 on Friday, April 7, at the beginning of Christ’s public ministry. [8] John is the only gospel writer to mention the cleansing of the temple at the beginning of Jesus’ ministry. The Synoptic gospel writers refer to Christ’s second cleansing of the temple near the end of His public ministry during the week in which He was crucified (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-46). [9]      

When the apostle states that “Jesus went up to Jerusalem,” it reflects the ascent in elevation as one travels from the surrounding regions to reach the city at 2,424 feet elevation. [10] While Jesus tried to make His way into the temple, He discovered that it had become a place of peddling instead of a place of prayer.

2:14: The word translated “temple” (heiron) refers to the outer “court of the Gentiles” surrounding the temple building (naos) where the Holy of Holies was located [11] (see temple diagram below). In this outer court surrounding the temple, Jesus “found… those who sold oxen and sheep and doves, and the money changers doing business.” Jesus “found” the misuse of the temple which indicates He was looking around and witnessing the peoples’ mistreatment of His holy temple.

Israel’s“priesthood was completely corrupt, and the temple had been polluted by the priests’ greed. The courts of the complex had become a mixture of flea market and stock market. This so-called ‘Annas Bazaar’ was named for Annas, a godfather-like figure who once held the office of high priest but had been deposed by the Roman government more than fifteen years earlier. Since that time, he ruled through a successive series of puppet priests, most of them his sons, and continued to run a well-established con game on a grand scale. Put bluntly, he was corrupt to the core.

“Throughout the year, but especially at Passover, all Jewish males were expected to visit the temple, to pay the tax required by the Law of Moses, and to sacrifice an animal. On Passover, the sacrifice was to be a lamb, and as always, it had to be without blemish or defect. Moreover, the tax had to be paid in shekels, not in foreign currency, which bore images forbidden by the Law.  

“Annas and his cronies set up stations in the temple courts for the purpose of exchanging foreign currency for shekels—for an exorbitant fee, of course. Then, he supplied sacrificial animals, for which he charged top price. If someone brought his own animal, an inspector would judge it unfit and offer another in trade… for additional cash. Undoubtedly, the inferior animal would become some other man’s “superior” sacrifice later on. What a racket!” [12]

Let’s say you come to Jerusalem to worship the Lord. You bring an animal to sacrifice to the Lord, because that’s the way you worshiped God then. Your children had cared for this animal for months and he had become a cherished pet – though he was about to become the family’s sacrifice. You go into the temple courtyard and there is a “booth of approval,” manned by one of the strictest of the Pharisees. Before you could offer your family’s lamb for sacrifice it had to be approved. But this inspector finds defects in your lamb. “Hey, we can’t accept this animal as a sacrifice – it has too many things wrong with it. You need to go to the vender’s booth over there. There you can buy a lamb pre-approved for sacrifice.” Think of how your kids feel. “What about our lamb? Doesn’t God care about that? How do we get to God? So, you go over to the vendor’s booth and pay ten times the real value for a pre-approved lamb. (Just like when you go to the theater and a 50-cent bag of popcorn costs you $4.) So, you get your money out to buy one of his animals.

And the vendor says to you, “Wait a minute. We can’t accept that currency. You need to exchange your coins for temple money over here at the moneychangers’ table and that will be an extra fee.” So, you go up to the moneychangers’ table and give them a silver dollar and they only give you 25 cents of temple money. Just like if you went to a pawn shop with a $1000-dollar ring and the broker would only offer you $100. Wanting to show your love for God you pay all these fees. And by the end of the day, you didn’t know if you were pleasing God or just pleasing the religious leaders. Meeting with God seemed too far beyond your reach.

This scene is what Jesus saw when He entered the temple courts. How does our Lord respond? 2:15: Christ engaged His anger both physically and verbally at the injustice. He was not having a bad day. This was a premeditated act of His will. How do we know this? John tells us Christ gets a bunch of “cords” and takes the time to make “a whip.” We don’t know how long it took Jesus to make the whip, maybe minutes or hours, but He had already decided to use that whip when He entered His temple to cleanse it.   

Christ, the Son of the Owner of the temple, took full responsibility to cleanse His Father’s temple. He could have made the moneychangers and sellers of oxen, sheep, and doves clean up their own mess, but He didn’t. Jesus cleansed the temple. He “overturned” the moneychangers’ “tables” and “drove them all out of the temple,” including animals and people. This is not the soft spoken, gentle Savior that so many of us often think Jesus was. Here we find Jesus angry and aggressive as He cleanses the temple of corruption. I mean it must have been like being in one of those villages in Spain when they let the bulls run loose in the streets. Cows and sheep are running loose. People are yelling and screaming, “Help! Out of the way! The Carpenter has gone crazy!”

 “The awesome power of Jesus is evident. Surely crooked merchants must have objected to this treatment. Yet there is no hint that any of them tried to stop Him. Jesus either sovereignly hindered opposition, or He manifested such righteous indignation that all were too afraid and amazed to try to stop Him.” [13]

I want to take a moment to talk about the emotion of anger. So often we can skip over these verses and not address this issue. Anger in and of itself is not wrong. In the Bible, we see that God experienced anger (cf. Exod. 4:14; Num. 11:10; Deut. 7:4; Mark 3:5; John 2:13-16; 3:36; 11:33, 38; Rom. 1:18; 12:19).

I cannot remember hearing a sermon that addressed how to deal with anger in our Christian lives. Thankfully, God has revealed in the Bible how to resolve our anger. The apostle Paul quotes the phrase “Be angry and do not sin” (Ps. 4:4a) in Ephesians 4:26 when he is talking to believers about not grieving the Holy Spirit with their communications toward one another (cf. Ephes. 4:25-32). Psalm 4:4-5 teach us some important principles for dealing with our anger:

1. ADMIT AND FEEL YOUR ANGER (“Be angry and do not sin” – 4:4a). The feeling of anger is not wrong in and of itself. Even God feels anger (cf. Exod. 4:14; Num. 11:10; Deut. 7:4; Mark 3:5; John 2:13-16; 3:36; Rom. 1:18; 12:19; Col. 3:6; Heb. 3:11; 4:3; Rev. 6:16; 19:15; et. al). What we do with our anger can be sinful. When we admit our anger, we begin to take control of it. It is important to use “I feel…” statements which take responsibility for our own anger. For example: “I feel angry when you…” But spiritual perfectionism says, “I’m not angry.” Shame-based statements use the word “You.” For example: “You make me feel so angry!” The last two examples do not honor what God is saying here – “Be angry and do not sin,” because they do not acknowledge or take responsibility for one’s own anger.

2. TALK TO THE LORD UNTIL YOU CAN BE STILL (“Meditate [talk] within your heart on your bed, and be still” – 4:4b; cf. 4:3). As we talk to the Lord (4:3), He can help us identify the source of our anger – Is it selfishness or perfectionism? Or is it because we have been wronged?

3. DO WHAT IS RIGHT WHICH INCLUDES FORGIVING OTHERS AND YOURSELF (“Offer the sacrifices of righteousness” – 4:5a). Sacrifices were offered in the Old Testament as a means of forgiveness (cf. Heb. 9:22). As God shows us the source of our anger, we can seek forgiveness if we were being selfish or perfectionistic (I John 1:9), or we can extend forgiveness to those who have wronged us (Ephes. 4:32).

4. TRUST THE LORD WITH THE SITUATION (“And put your trust in the Lord” – 4:5b). Many believers struggle with the first two steps the most and skip right over them to forgive and trust the Lord without acknowledging or processing their feelings. But if we do not admit our anger or hurt, and turn it over to the Lord, it is very difficult to forgive “from the heart” (cf. Matt. 18:35).

Somehow Christians are not comfortable admitting their deep hurt and anger. Perhaps it is due to the perfectionism that is taught in churches today. But if we are to be more like Jesus Christ, we can learn to admit our anger and release it to God, so He can use it the way He intended – to accomplish His righteousness (cf. Mark 3:5; John 2:13-16; Jas.1:19-20). If we refuse to address our anger God’s way, it will result in more brokenness in the body of Christ because we are giving the devil an opportunity to lead us into greater sin (cf. Ephes. 4:26-27).

 For some of us, we may not be able to resolve our anger because it is attached to unresolved trauma or abuse in our past. In such cases, it may be helpful to do the exercise in Appendix 4 – Cleansing the Temple and Forgiveness Exercise based on Jesus’ cleansing of the temple in John 2:13-22. *** Note: Please do not substitute this exercise for professional Christian counseling. In fact, it is recommended that you are in counseling before doing this exercise.

2:16: When Jesus sees “those who sold doves,” He points the finger and identifies the sin that defiled His “Father’s” temple, saying, “Take these things away. Do not make My Father’s house a house of merchandise!” The command, “Take… away,” uses the imperative (arate) that is from the same verb (airō) used in John 1:29 when John the Baptist said, “Behold, the Lamb of God Who takes away [airō] the sin of the world.”

“By telling the sellers to ‘take these things away’ Jesus was figuratively taking away the sin of the world in an experiential sense. In the eternal kingdom Jesus will have taken it away completely. One day the zeal Jesus demonstrated will be a universal zeal that all subjects of the kingdom will have.

“When Jesus removed the sacrificial animals from the temple, He pictured a coming day when there would be no more need for such sacrifices (1:29; Heb 10:10, 14).” [14]

The temple was designed by God to be a place where people could meet with God. But it had become a place where people were abused in the name of God! The tragic truth was this had become the least likely place where you could meet with the Lord. Jesus must remove the religious pretenders before He can truly minister to those who need Him.

For many people today, this is still a reality. There are people today who long to meet with God in a place of worship, but when they go, all too often they discover a system that gives them more work to do to be “close” to God. The problem with this is they never know if they are pleasing God or the religious leaders. You say to yourself, “Something feels wrong with having to follow all these rules – but it is God’s House. It says so on the sign.” And they get worn out or they leave and give up on God altogether.

Please understand, that if you came out of a church or religion where you had to pay and pay and pay some more to get close to God, you need to encounter the true God and eternal life, Jesus Christ (I John 5:20). Jesus fights for you just like He did back then. And He wants to heal your hurts and lighten your load. He wants to make it so easy for you to come (just as you are) and meet with Him. A church with Jesus Christ as the Head will not charge you to meet with God. It is free just like salvation. Christ does not want anything in His church to make it difficult for people to worship the Lord…to draw closer to Him.

Jesus warns all of us who are spiritual leaders: Woe to you if you shut off the kingdom of heaven from men. We need to ask ourselves are we door-openers or door closers? Are we making it difficult for people to come to Christ or simple? Sometimes the Lord must remove religious pretenders before true worship can take place… before Jesus can truly minister His grace to those in need. I truly believe when Jesus is free to minister His grace in a church – look out! It will explode with people who need His healing touch.

Hence, the first way to experience Jesus’ cleansing truth is to RELY ON CHRIST TO CLEANSE YOUR LIFE (2:12-16) from sin and corruption. According to the Bible, where is the temple of God located today? The apostle Paul answers this question when writing to Christians in the city of Corinth, “Do you not know that you are the temple of God and that the Spirit of God dwells in you?” (I Cor. 3:16). The temple of God is no longer located in Jerusalem. It is now located in every believer in Jesus Christ. The temple is located in our physical bodies. In the Old Testament, God’s temple was a sacred place. It was a place where God Himself resided and where people came to worship Him. Today, God’s temple is still a sacred place where God dwells.

 The truth is all of us are like those religious leaders who were robbing the people of their money. All of us are thieves. But you may say, “Wait a minute pastor. I’m not perfect, but I am no thief.” We probably all agree that we are not perfect, but are we all thieves? Maybe we wouldn’t break into our neighbor’s home to steal his stereo, but we rob him of his reputation when we gossip about him. Maybe you’ve never stolen a woman’s virginity, but you rob her future husband of the gratification that God intended only him to have when you lust after her. You don’t have to steal money to be a thief. If Jesus came today and looked at the temple of God in you, would He have the same reaction as He did in Jerusalem with the corrupt priests and merchants? Would He get angry at what He saw, or would He be pleased with what He sees in your life? Friends, if we have pollution in God’s temple, then it’s time for us to allow Jesus to clean it out and stop trying to hide and cover up our sins.

 One day a man purchased a white mouse to use as food for his pet snake. He dropped the mouse into the snake’s glass cage, where the snake was sleeping in a bed of sawdust. What did the terrified mouse do? He quickly set to work covering the snake with sawdust chips until it was completely buried. With that, the mouse apparently thought he had solved his problem. Listen, no matter how hard we try to hide or deny our sins, it is futile. Sin will eventually awake from its sleep and shake off its cover and eat us alive.

So how do we allow Jesus to cleanse our lives from sin and corruption? If you are not a Christian, you must first believe or trust in Christ alone to forgive your sins. The Bible says: “All the prophets say it is true that all who believe in Jesus will be forgiven of their sins through Jesus’ name.” (Acts 10:43 NCV). Before we become Christians, our lives are contaminated by sin. This sin separates us from God. And since God is holy and perfect, He cannot dwell in our contaminated bodies until we believe or trust Christ alone to forgive us and cleanse us of “all” our wrongdoings (Acts 10:43; Col. 2:13-14). So, the moment you put your faith in Jesus Christ for salvation, God removes the barriers of sin and comes to live inside you forever.

If we are already Christians, the apostle John instructs us in his epistle to walk in the light as He is in the light” so we may “have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” (I John 1:7). Notice John says to walk “in” (en) the light, not “according” (kata) to the light. Walking “according” to the light would refer to sinless perfection and would make fellowship with God impossible for sinful people. But the preposition “in” refers to walking in the sphere of God’s light where there is no darkness or dishonesty. In other words, to have fellowship with God we must be open and honest with Him, not sinless, as we walk in the light with Him.

 When we are open and honest with God, the Bible says we will “have fellowship with one another” (I John 1:7). The word, “fellowship” (koinōnia) means a “close association involving mutual interests and sharing, … close relationship.” [15]Being open and honest before God enables us to share the light with Him. As we live in this sphere of light, our experience is illumined by the truth of Who God is. The “one another” refers to God and Christians in the context. [16]

How can sinful believers enjoy fellowship with a sinless God? How can sinful Christians be close to a God Who does not allow sin in His presence? The last part of the verse explains. “And the blood of Jesus Christ His Son cleanses us from all sin.” (1:7b). Right now, you and I are not aware of all the sin that is in our lives. But God knows about it. And being the gracious and merciful God that He is, He does not reveal all our sin at once. If He did, we would be so overwhelmed by all our sin it would probably kill us on the spot.

But the reason we can enjoy closeness with our holy God even though we have all this unknown sin in our lives is because the blood of Christ “cleanses us from all sin.” Notice the present tense of “cleanses.” We do not need to do acts of penance to be forgiven and cleansed of our sins after we become Christians. [17] We simply keep walking in the light, as God is in the light, and although we remain sinful people, the blood of Jesus Christ keeps cleansing us of all our sins. So, no matter how badly or often Christians have sinned, the blood of Jesus is sufficient to cleanse them of all their sins when they are living openly to God’s revealing truth. Christ’s death on the cross for all our sins (cf. I John 2:1-2; Col. 2:13-14) provides the basis of fellowship between a sinless God and sinful human beings.

While it is true that those who believe in Jesus for eternal life are positionally cleansed and forgiven of all their sins – past, present, and future (Acts 10:43; I Cor. 6:11; Ephes. 1:7; Col. 2:13-14; Tit. 3:4-7), “they still need ongoing cleansing based on Christ’s blood that enables imperfect children to have a genuine experience of sharing with a perfectly holy heavenly Father.” [18] Hence, the blood of Christ makes provision for both our positional forgiveness/cleansing of all our sins which enables us to enter God’s heaven (cf. Acts 10:43; Ephes. 1:7; Col. 2:13-14; Heb. 9:22-10:18) and our practical or fellowship forgiveness/cleansing of sins which enables us to enjoy fellowship with God on earth (cf. I John 1:9; Matt. 6:12, 14-15).

It is important for Christians to understand that it is not their responsibility to uncover their own sin. They may have overly sensitive consciences and are worried that they have unconfessed sin in their lives, so they spend a lot of time examining themselves instead of focusing on the Lord. The Bible makes it clear that it is God’s responsibility to reveal our sin to us through the Holy Spirit and God’s Word (cf. John 16:8-11; 2 Tim. 3:16). But it is our responsibility to be open and honest with God when He does point out the sin that is in our lives so we can confess it to Him.    

The Bible promises that when we do confess our sin to the Lord, “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I John 1:9). To “confess” means to agree with God that what you did, said, or thought was wrong (see comments on John 1:8). When God reveals unconfessed sin in our lives as we walk in the light, we are to confess or agree with His conclusions. So, when we confess our sins to God, we are agreeing with His view of our sins. He hates our sins (Ps. 45:7). Our sins deeply hurt Him (Ephes. 4:30). [19]

“We are admitting that what the light exposes is not just a mistake, a bad habit, or a mere product of our upbringing. It’s sin.” [20]

It is important to note that the word “our” in the phrases “confess our sins” and “forgive us our sins” (I John 1:9), is not in the Greek text. The Greek text reads “confess the sins” (homologōmen tas hamartias) and “forgive us the sins” (aphē hēmin tas hamartias). The definite article “the” (tas) in the phrase “forgive us the sins” is what grammarians call “the article of previous reference.” [21] What this means is when we honestly confess “the” specific sin or sins God’s light reveals in our lives, “the” specific sins we confess are forgiven.

This tells us that when we become aware of sin in our Christian lives, it is this awareness that breaks our fellowship or closeness with God. So, if we confess the sins of which we are aware, then God is “faithful and just” to forgive those specific sins. The word “forgive” (aphiēmi) can mean to “cancel” a debt that is owed. [22] This is judicial or positional forgiveness whereby God cancels our sin debt to Him the moment we believe in Jesus for His complete forgiveness of all our sins so we can become His forever children (cf. Acts 10:43; Col. 2:13-14; John 1:12; 6:37). We are declared totally righteous before God in His courtroom at the moment of faith in Christ (Rom. 3:21-4:5; 8:33). John is not talking about this kind of forgiveness in I John. In I John the apostle is talking about personal or fellowship forgiveness whereby the barrier that sin creates between a Christian and God is removed so his fellowship or closeness with God is restored. [23]

Our heavenly Father is “faithful” to forgive us when we confess our sins to Him because we have an eternal relationship with Him (John 6:35-40; 10:28-29; 17:3). There may be times when we think that going to God for forgiveness of the same sin with no victory in sight presumes upon His grace and mercy. We may ask ourselves, “How can the Lord forgive me over and over for the same sin?” The simple answer is God is “faithful.” His faithfulness is not based upon ours. He has promised to forgive us when we come to Him on His terms. His forgiveness for our fellowship or closeness with Him is based on His forgiveness for our relationship with Him. [24]

For example, when parents decide to have children, they already know their children will commit sins. They are aware that their children will be imperfect. But this does not prevent the parents from choosing to have the children. And when the child is conceived, an eternal relationship begins. Nothing, including death, can change the fact that this child will always be the child of his or her parents. So, in a sense, since this relationship will last forever, the child has positional forgiveness for all his or her future sins. And based on this positional forgiveness, the parents are predisposed to fellowship-forgiveness whenever their child sins against them but also chooses to come back to them and seek their forgiveness. God gave us positional or relationship forgiveness when we became His forever children through belief in Jesus Christ (John 1:12; Ephes. 1:7; Col. 2:13-14). Based on that, He will always be “faithful” to grant us fellowship-forgiveness when we confess our sins to Him (I John 1:9; cf. Matt. 6:12, 14-15; to restore our closeness to Him. [25]

You may be thinking that this does not seem right to keep coming over and over again to God asking for forgiveness for the same sin. Isn’t that taking advantage of God’s grace and mercy? It seems contrary to God’s holiness. Oh, but it is right for God to forgive His children when they confess their sins to Him. [26]This forgiveness is not contrary to God’s holiness – He is “just” (I John 1:9). The word for “just” (dikaios) is the same word used as a title to Jesus Christ in I John 2:1 where it is translated “the Righteous One.” When Jesus finished paying the penalty of all the sins of the world on the cross (John 19:30; I Cor. 15:3-6), He satisfied God’s holy and “just” demand to punish sin (I John 2:1-2). So, God is not compromising His holiness when He forgives the sinning Christian when he or she confesses their sin. This forgiveness is not based on our deservedness or performance. It is based on the atoning sacrifice of Christ. [27] Christ’s shed blood is sufficient for the sinning Christian (I John 1:7; 2:1-2).

The fact that God’s justice was completely satisfied when Jesus paid the penalty for all our sins can empower us to forgive others when they sin against us. We may be reluctant to forgive someone who deeply hurt us, fearing that they will not get the justice they deserve. But the truth is, none of us in Christ received the justice we deserved. Christ received God’s justice in our place even though He, being sinless, did not deserve it.  

I am not suggesting that God takes sin lightly nor should we. God hates sin. He is grieved by our sins. The Lord wants His children to gain victory over that sin. But until a believer is open and honest with God about the sin God reveals to him or her, that believer will not be in fellowship with God. Nor will he or she have access to God’s power while living out of fellowship with the Lord.

There are some Christians who teach that a Christian does not need to confess his sins and ask forgiveness because a believer already has complete forgiveness of all his sins including his future sins (Ephes. 1:7; Col. 2:13-14). But this conclusion confuses the believer’s positional forgiveness (Acts 10:43; Ephes. 1:7) with his fellowship forgiveness (I John 1:9). A Christian who does not see his need to seek his heavenly Father’s forgiveness when he disobeys the Lord will not be very sensitive to the multiple ways he grieves God. In addition, the Lord Jesus taught His believing disciples to seek forgiveness of their sins when He taught them how to pray each day (e.g., the expression “give us this day our daily bread” precedes the request “forgive us our debts” (Matt. 6:11-12). [28]

We have talked about confessing the specific sins in our lives of which we are aware. But what about all the unknown sin in our lives? The last part of I John 1:9 explains that when we confess the specific sins of which we are aware, God is “faithful and just” to not only forgive those specific sins we confessed, but He will also “cleanse us from all unrighteousness.” This “all unrighteousness” refers to all the other sins in our lives that we are not aware of. It has been estimated that 90% of the decisions we make are unconscious in nature. [29] There are many sinful choices we all make of which we have no conscious knowledge. We all have far more sin in our lives that we do not know about. But God sees all our sins – the sins we consciously choose (“our sins”) and the sins we unconsciously choose (“all unrighteousness”). We do not need to agonize about the sins we are not conscious of because the shed blood of Jesus Christ “cleanses us” from all of them when we confess the specific sins God’s light reveals to us (1:7, 9). Nothing in our lives is left uncleansed.

So, how can sinful Christians be close to a God Who does not allow sin in His presence? The apostle John tells us in I John 1 that we simply keep walking in the light, as God is in the light, and although we remain sinful people, the blood of Jesus Christ keeps cleansing us of all our sins. This is good news that is worth sharing with others!!!

The apostle John explains this further in John 2:17-22: 2:17: When Christ’s disciples watched Jesus cleanse the temple, they probably stood back “in stunned silence. With mouths wide open, they stared astonished as Jesus tossed furniture like toothpicks and slung coins like seeds. The lash of His whip sent livestock scurrying behind their unclean owners as the temple Owner’s voice echoed through the courts, ‘Take these things away!’ And the disciples remembered Psalm 69:9, [30] “Zeal for Your house will eat Me up.” [31]

In Psalm 69:9, King David meant that zeal for the building of the temple had dominated his thoughts and actions, and he implied that others would criticize him for it. John applies this verse to the future Messianic Davidic King of Israel, implying that Jesus is their promised Messiah. [32]

“The Old Testament prophesied that the Messiah would have a consuming zeal for the temple and for God the Father. Jesus was consumed with doing what His Father had sent Him to do (4:34). His consuming dedication ultimately consumed Him when He gave up His life on the cross (cf. 2:19-22).” [33]

When Christ cleansed the temple at the beginning (John 2:13- 17) and end of His public ministry (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-47), He was declaring war on the hypocritical religious leaders (Matt. 23:1-36), and this would ultimately lead to His death. [34]

Do we have this kind of zeal for God’s work? Are we willing to risk our lives or reputations for the Lord? This kind of enthusiasm comes from a dynamic relationship with the Lord. We cannot manufacture this kind of zeal on our own. It comes from knowing and loving Jesus!

2:18:  The Jews did not question Jesus’ actions nor address Christ’s indictment of them for making His “Father’s house” into “a house of merchandise” (2:16)! Instead, they question Jesus’ authority. Who does He think He is by doing this? They demanded a miraculous “sign” to prove He has the right to take such action. By asking for a sign from Jesus, these religious leaders recognize that by cleansing the temple and speaking of His “Father’s house,” Jesus was presenting Himself as the promised Messiah-God. [35]

“Concerned with the issue of authority—just as they were with the Baptizer in the Judean wilderness—they said, in effect, ‘If you’re declaring Yourself to be the Messiah by this act, authenticate Yourself with a series of miracles.’” [36]

I love Jesus’ response here. He confuses them even more. “You want a sign. I will give you a sign.” 2:19: He used this “veiled” response to stimulate the thinking of these Jews. The word translated “temple” (naos) refers to the sanctuary or Holy Place, as distinguished from the temple courtyards (heiron), including the Court of Gentiles Jesus just cleansed. [37] Jesus intentionally calls His body “this temple” (naos) alluding to the reality that on the New Earth He will be the new “temple” (naos – Rev 21:22). [38]

“Only a perceptive hearer would comprehend it, and none of them qualified. In fact, His own disciples didn’t understand His true meaning until after His resurrection.”

“John highlights this tendency of Jesus more than the other gospel writers. Jesus didn’t waste His words on people who didn’t want to hear. In fact, He didn’t speak in order to convince the skeptic or sway the dissenter. His words were intended to divide His audience into two groups: receptive hearts and hard hearts. He understood that hearing Him is not an intellectual process, but a crisis of the will. Several times throughout the story when Jesus says something cryptic, some people think they understand Him and turn away, while others admit their confusion and draw nearer.” [39]

If these “Jews” genuinely want to know if Jesus is their promised Messiah, then they would seek the answer from Him. Christ is referring to the greatest and last “sign” recorded in the gospel of John that points to His identity as the Christ, the Son of God which is His death and resurrection (cf. 19:17-20:31).

The Sanhedrin later used Jesus’ words about destroying the temple as a capital charge against Him at His trial (Matt. 26:61; Mark 14:58; cf. Matt. 27:40; Mark 15:29). This was dishonest and unfair, however, because Jesus had said, ‘Destroy this temple,’ not I will destroy the temple. Furthermore, Jesus was speaking of His body, not the Jerusalem temple.” [40]

2:20: As Christ anticipated, these “Jews” took Him literally and misunderstood Him to refer to the “temple” building which took Herod the Great “forty-six years to build.” [41] Such a massive and enduring temple structure was not likely to be destroyed and rebuilt “in three days.”

2:21: Thanks to John’s post-resurrection perspective, we know that Jesus is not speaking of destroying Herod’s temple building, but rather He is “speaking of the temple of His” own physical “body” which will be crucified and buried.

 2:22: It was not until after Jesus “had risen from the dead” and appeared to “His disciples” that they “remembered that He had said this to them.” It was then that “they believed the Scripture” in the Old Testament concerning Christ’s resurrection (cf. Ps. 16:10; Isa. 53:12) “and the word which Jesus had” spoken to them.

It is not the Jerusalem temple but the human body of Jesus that represents the presence of God. Let me remind you of something. Christianity is not about buildings. It is not about a church building. It is not even about a philosophy of life. Christianity is about a relationship with the One Who died and rose again for our sins so “whoever believes in Him should not perish but have everlasting life.”

So, the reason a holy God can come into our contaminated lives full of sin is because of Christ’s death and resurrection. God’s holiness demands that sin be punished, but His heart desires that the sinner be pardoned. Hence, God sent His Son Jesus to take the punishment you and I deserved.

The United States was shocked in 1998 by the tragic news of two young boys who opened fire on schoolchildren as they ran from their building in Jonesboro, Arkansas. Four children and a teacher were killed, and five others were injured. The teacher died when she stepped forward to shield one of her sixth graders. She saved the girl but lost her own life. The teacher became her substitute and died in her place. [42]

Jesus Christ died as our Substitute. Just as the teacher took the bullets for the young girl, Christ took the punishment for our sin and died in our place. Jesus Christ did what our good works could never do. We are saved by Christ’s dying, not by our doing. Three days after His death Jesus came back to life. By rising from the grave on the third day He proved He had conquered sin and death. The second way to experience Christ’s cleansing truth is to REALIZE THAT CHRIST’S DEATH AND RESURRECTION MAKE IT POSSIBLE FOR A HOLY GOD TO LIVE INSIDE US (2:17-22).

This leads to the third way to experience Christ’s cleansing truth. 2:23-24: During the week-long feast of Unleavened Bread, Jesus did many miraculous “signs.” As a result, “many believed in His name” for eternal life (2:23). Some argue that these people were not truly saved because their faith was based on miraculous signs and because Jesus did not “commit Himself to them” (2:24). [43]

However, the reasons for understanding that these people are genuinely saved are substantial:

1. The phrase “believed in His name [44] is always used of people believing in Jesus to get them to heaven in John’s writings. This phrase “believed in His name” [45] in John 2:23 is used in John 1:12-13 to refer to saving faith. Those verses prepare the reader to understand John 2:23 in the same way. [46] Grounds for condemnation are because one has not “believed in the name” [47] of the Son of God (John 3:18). In John 20:31, a believer may have life “in His name.” [48] Thus, there is nothing in John’s usage of “believe in the name” [49] to suggest that the faith in John 2:23 is not saving faith. [50]

2. The “believe in” [51] construction is a common Johannine expression for saving faith (John 1:12; 3:16, 18, 36; 4:39; 6:29, 35, 40, 47; 7:5, 31, 38, 39, 48; 8:30; 9:35, 36; 11:2526, 48; 12:11, 37, 42, 44, 46; cf. I John 5:13). Nothing in John 2:23 suggests a different understanding.

“The phrase pisteuō eis, “believe in,” is John’s standard expression for saving faith (cf. John 6:40; 7:39; 8:30; 10:42; 11:25-26; 12:11). One believes ‘on Him’ or ‘in His name.’[52]

When Calvin says that they did not have true faith but were only borne along by some impulse of zeal which prevented them from carefully examining their hearts, he is therefore flatly contradicting John’s consistent usage in the rest of his writings. This illustrates ‘theological exegesis.’” [53]

“Martin Lloyd-Jones falls into the same error. He feels that those who ‘believed in His name’ ‘did not truly believe in Him. They gave a kind of intellectual assent, they seemed to believe in Him; but He knew that they had not believed in Him in reality, and that is why He did not commit Himself to them.” [54]

“He cites John 6:60-66, where Jesus says there were some disciples ‘that believe not’ and concludes that this explains the people in John 2:25. But isn’t this directly contradicting the very words of John? John tells us that in John 2, contrary to the unbelieving disciples in John 6, these people specifically did believe. On what authority does Lloyd-Jones say they did not? How else could John say it if his intent was to indicate saving faith? Nowhere in the New Testament are adverbs, such as ‘truly’ or ‘really’ ever used to modify ‘believe’ in a soteriological context. These adverbs are frequently inserted in front of the word ‘believe’ in Experimental writings in order to sustain the fiction of the final perseverance of the saints in holiness to the final hour.” [55]

3. Nothing in the gospel of John suggests that belief based on Christ’s miracles is not genuine. Jesus even taught unbelievers to believe in Him because of the works or miraculous signs He did (John 10:38; 14:11). John finds fault with those who fail to believe in Christ after observing His miracles (John 12:37). The apostle recorded Jesus’ miraculous signs to elicit saving faith in the Person of Christ (John 20:31). The miracles Jesus did in John 2:23 fulfilled the very purpose for which they were recorded. John would have applauded these people for believing in Jesus based on His miraculous signs! However, it is true that a saving faith based on visible miraculous signs is not as noble as a saving faith based on God’s Word (cf. John 20:28-29; cf. 4:1-53). [56]

2:24: Since these people are saved, then what does it mean when Jesus refused to “commit Himself [57] or “entrust Himself” [58] to these new believers?

One possible meaning is referenced by Dillow: “Debbie Hunn cites several examples from the first century which suggest that ‘entrusting oneself to another,’ then, in the examples known in the Greek of John’s day, referred not to disclosure of truth, intimacy, or belief in the sayings of another, but to personal security.” [59] 1722

“This idea nicely fits the context of John 2:24. After driving out the traders from the temple, Jesus for the first time announced His coming death (John 2:18-22).” [60]

A view that more consistent with the gospel of John’s subtheme of discipleship is that Christ chose not to become more intimate with these believers. Jesus “wasn’t ready to reveal more of Himself to them because of their spiritual immaturity. They were not yet ready for full commitment to discipleship and public identification with Him.” [61]

Keep in mind that although the main theme of the gospel of John is how to get to heaven; a subtheme is discipleship or intimacy with Christ. [62] Jesus entrusts Himself to new believers who are ready to be His friends. For Christ to disclose more of Himself to a believer, the believer must be trustworthy and obey Him.  “He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him” (John 14:21). Christ “manifests” or discloses more of Himself to the believer who “has… and keeps” His commandments.

Friendship with Christ is conditioned upon obeying Him. “You are My friends if you do whatever I command you.” (John 15:14).  This friendship refers to Jesus disclosing His thoughts to those who obey Him. Thus, Jesus’ friends are those to whom He entrusts Himself. [63]

Notice that the word “commit” [64] in verse 24 is in the imperfect tense. This tense speaks only about action in the past, so it leaves open to question what Jesus might do at a later point in time. Hence, Christ could entrust Himself to these believers later should they obey Him. [65]

When the word “commit”is used in the passive sense (“entrust”)in the New Testament, its objects are: riches (Luke 16:11), Christ (John 2:24), oracles of God (Rom. 3:2), stewardship (I Cor. 9:17), the gospel (I Thess. 2:4; Gal. 2:7; I Tim. 1:11), and the preaching of the Word (Tit. 1:3). [66] None of these instances suggest a salvation context. These passages suggest that the person receiving the object is regarded as trustworthy. The object is being committed to them in confidence. It follows that Christ refused to commit Himself to those who had believed (John 2:23-24) because He had little confidence in them at this time to be His friends, that is, to obey Him even to the point of publicly confessing Him (John 15:14-17; 12:42-43).

Therefore, the issue is not whether these people are saved or not, the issue for these new believers is whether they are trustworthy. Intimate fellowship with Christ requires obedience to Him. How did Jesus know whether to entrust Himself to these new believers? Look in verse 25.

2:25: Jesus refused to have fellowship with these new believers because He supernaturally “knew” that their hearts were not ready for intimacy with Him; that is, they were not ready to obey Him yet. They were not ready for a close friendship with Christ.

“He could see into their hearts. And He can see into yours too. So don’t miss this truth: Spiritual growth is important because it expands our capacity to experience more of God. Jesus does not relate to all believers the same way.” [67]

Part of obeying Christ may involve publicly confessing our faith in Him before others like at work or school. It is possible to have a saving faith alongside a reluctance to express that faith publicly. Thus, these verses introduce the theme of “secret believers” who are genuinely saved, but they are afraid to express their faith openly due to the threat of persecution (cf. John 9:22; 12:42; 19:38). [68]      

For example, many of the ruling Pharisees had saving faith but were afraid to express that faith to others: 42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God” (John 12:42-43).

Hodges makes an astute observation when he writes that “later in the gospel of John Jesus ‘commits Himself’ very extensively to the men who had accompanied Him to that point in His ministry. He ‘discloses’ Himself in a very intimate way to them.

“But Nicodemus (whom we shall meet shortly) was not with His disciples in the Upper Room. Why he was not there becomes gradually obvious as the Fourth gospel unfolds. As a result, on the pages of John’s gospel, Nicodemus stands as the prototype of a believer who is hindered from intimacy with Jesus Christ by competing interests.” [69]

“The verb ‘testify’ in v. 25 (martureō) is an inclusio back to the noun testimony in 1:19 (marturia). John the Baptist is the preeminent example in the Fourth Gospel of one who openly testified for Jesus. The new believers are a sad contrast to him. They were unwilling to tell others openly of their faith in Jesus.  

“John skillfully repeats the word ‘man’ in 2:25 and 3:1. Immediately after the words, ‘He knew what was in man’ (2:25), John says, ‘Now there was a man…’ (3:1). The new believers in 2:23 were like the man who came to Jesus under the cloak of darkness (3:2).

“John the Baptist is the paradigm of the open believer (cf. 3:22-36); Nicodemus is the paradigm of the secret believer (3:1-21). Every time John mentions Nicodemus, he writes that he came to Jesus by night (3:2; 7:50; 19:39). Night is a symbol of darkness and of secrecy. There are hints in 7:45-52 and certainly in 19:38-42 that Nicodemus believed in Jesus, though without openly confessing Him.

“Even before the new believers of 2:23 had done anything, Jesus knew that they, unlike John the Baptist, but like Nicodemus, were not ready to confess Him. Because of that, He did not entrust them with the depth of truth He reserved for His friends.” [70]

Hence, the third way to experience Jesus’ cleansing truth is to RECOGNIZE THAT CHRIST ONLY REVEALS HIMSELF TO BELIEVERS WHO ARE READY TO OBEY HIM(2:23-25). Some of us don’t know Jesus any better today than the day we became a Christian. For some of us that may have been years ago. But Christ will not disclose Himself to us if we are not willing to go on and obey Him. He refuses fellowship with Christians who are not ready to obey Him.

For any relationship to grow deeper, there must be mutual trust. I’m not going to be transparent with you until I develop a certain level of trust with you. Likewise, you are not going to be transparent with me until you have cultivated more trust in our relationship. The same is true of our relationship with Jesus Christ. Jesus knows our hearts. And He knows if we are ready to obey Him and grow deeper in our relationship with Him or not.

If you have been under the weight of religion (man-made rules), and you are weary – you feel like giving up on God – please know that Jesus fights for you to get you out from under that system, and He wants to heal your hurts. He wants to lighten your load.

Jesus also wants His disciples (followers) to take sin seriously in their lives. He wants us to trust Him to cleanse our lives of all sin and corruption. He wants us to rely on His resurrection power to help us say “no” to sin and “yes” to the Savior. Once we begin a relationship with Jesus by believing in Him for eternal life, He wants to reveal more of Himself to us and get closer to us. But for Him to do this, we must be willing to obey Him. We must be willing to surrender control of our lives to Him and let Him start directing our lives. Some of us need to come out of denial and admit that we are addicted to running our own lives. Friends, things are not going to get any better until we give up on ourselves and give in to the Lord Jesus Christ.

Prayer: Dear Lord Jesus, I found myself sitting in judgment over the religious leaders of Israel who had turned the temple of God into a place of peddling instead of a place of prayer. But Your Spirit convicted me that I am no better than those religious leaders. I also have stolen from others with my words and my thoughts. Like the religious leaders, I also have made it difficult for others to approach You in worship by being less than Christlike towards them. Despite my sin, it is mind boggling to know that the holy God of the Bible indwells me through His Spirit the moment I believed in You Lord Jesus!!! Thank You, Lord Jesus, by making this possible through Your shed blood on the cross which not only paid the penalty for all my sins (John 19:30; Col. 2:13-14), but also continues to cleanse me of my daily sins so I may enjoy closeness with You (I John 1:7). Thank You for Your resurrection power which is always available to help me to say “No” to sin and “Yes” to holy living. By Your grace, Lord Jesus, please enable me to walk in obedience to You so I may enjoy intimate fellowship with You. Thank You for disclosing more of Yourself to me as I live for You. Thank You for Your cleansing truth and grace. In Your mighty name I pray, Lord Jesus. Amen.

FOOTNOTES:

[1] Blum, The Bible Knowledge Commentary Gospels, pg. 559.

[2] Ibid., pg. 558.

[3] Swindoll, Insights on John, pg. 58.

[4] Laney, Moody Gospel John Commentary, pg. 68.

[5] Ibid.

[6] Constable, Dr. Constable’s Notes on John, pg. 79 cites Ludwig Ott, Fundamentals of Catholic Dogma. 6th ed. Translated by Patrick Lynch. Edited by James Canon Bastible (St. Louis: B. Herder Book Co., 1964) pg. 209; J. C. Macaulay, The Bible and the Roman Church (Chicago: Moody Press, 1946), pp. 71-73.

[7] This writer also makes an argument for a fourth though implicit reference to the Passover (“feast”) in John 5:1 (cf. William Hendriksen, Exposition of the Gospel According to John. Vol. 1 (Grand Rapids: Baker Book House, 1953-54), pg. 188.

[8] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184; Laney, Moody Gospel John Commentary, pg. 70 cites Harold W. Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1970), pp. 55-60, 143; Constable, Dr. Constable’s Notes on John, pg. 80.

[9] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184; Blum, The Bible Knowledge Commentary Gospels, pg. 559.

[10] Laney, Moody Gospel John Commentary, pg. 70.

[11] Ibid., pp. 70-71; Constable, Dr. Constable’s Notes on John, pp. 80-81.

[12] Swindoll, Insights on John, pg. 59.

[13] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.

[14] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.

[15] Bauer, A Greek-English Lexicon of the New Testament, pg. 552.

[16] 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 3504 to 3508; Evans, The Tony Evans Bible Commentary, pg. 2934.

[17] Anderson, Maximum Joy, pg. 43.

[18] 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. 589.

[19] Anderson, Maximum Joy, pg. 53.

[20] Evans, The Tony Evans Bible Commentary, pg. 2935.

[21] Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3524 to 3528.

[22] Bauer, A Greek-English Lexicon of the New Testament, pg. 156.

[23] Anderson, Maximum Joy, pg. 54.

[24] Ibid., pg. 55.

[25] Ibid.

[26] Ibid.

[27] Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3532 to 3536.

[28] Ibid., Kindle Location 3540 to 3544.

[29] Ted Roberts, Seven Pillars of Freedom Workbook (Gresham, OR: Pure Desire Ministries International, 2015), pg. 232.

[30] Swindoll, Insights on John, pg. 60.

[31] The majority of Greek manuscripts contain the future verb tense “will eat”(kataphagetai), not the past tense verb, “has eaten”(katephagen).

[32] Constable, Dr. Constable’s Notes on John, pg. 83.

[33] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.

[34] Constable, Dr. Constable’s Notes on John, pg. 84 cites Wiersbe, The Bible Exposition Commentary Vol. 1,pp. 292-93.

[35] Ibid.

[36] Swindoll, Insights on John, pg. 60.

[37] Laney, Moody Gospel John Commentary, pg. 72.

[38] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.

[39] Ibid.

[40] Constable, Dr. Constable’s Notes on John, pg. 86.

[41] Evans, The Tony Evans Study Bible, pg. 2205.

[42] Moyer, Show Me How to Illustrate Evangelistic Sermons, pg. 258.

[43] Donald A. Carson, The Gospel According to John (Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991), pg. 184.

[44] episteusan eis to onoma auto

[45] pisteuousin eis to onoma auto

[46] Zane C. Hodges, “Untrustworthy Believers – John 2:23-25,” Bibliotheca Sacra 135:538 (April-June 1978), pg. 140; Dillow, Final Destiny, pg. 526.

[47] pepisteuken eis to onoma

[48] en to onomati autou

[49] pisteuō eis to onoma

[50] Hodges, “Untrustworthy Believers,” pp. 140-141.

[51] pisteuō eis

[52] Dillow, Final Destiny, pg. 526.

[53] Ibid., cites John Calvin, “Prefatory Address to Francis, King of France.” In Institutes of the Christian Religion (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964), 3.2.12.

[54] Ibid., cites Martin Lloyd-Jones, Romans Chapter 8:17-39: The Final Perseverance of the Saints (Grand Rapids: Zondervan Publishing House, 1976), pg. 282.

[55] Ibid.

[56] Hodges, “Untrustworthy Believers,” pp. 141-143; Dillow, Final Destiny, pp. 526-527.

[57] episteuen auton

[58] Bauer, A Greek-English Lexicon of the New Testament, pg. 818.  

[59] Dillow, Final Destiny, pg. 527 cites Debbie Hunn, “The Believers Jesus Doubted: John 2:23-25,” Theological Journal 25, no. 1 (Spring, 2004):19-21.

[60] Dillow, Final Destiny, pg. 527

[61] Evans, The Tony Evans Bible Commentary, pg. 2205.

[62] Hodges, “Untrustworthy Believers,” pg. 146.

[63] Ibid.; Dillow, Final Destiny, pg. 527.

[64] episteuen

[65] Hodges, “Untrustworthy Believers,” pg. 152.

[66] Bauer, A Greek-English Lexicon of the New Testament, pg. 818. 

[67] Evans, The Tony Evans Bible Commentary, pg. 2206.

[68] Wilkin, The Grace New Testament Commentary, Kindle Edition, pp. 184-185.

[69] Hodges, Faith in His Name, pg. 51. See also, Keith Vande Vred, “A Contrast Between Nicodemus and John the Baptist in the Gospel of John,” Journal of the Evangelical Theological Society 57:4 (December 2014): 715-726.

[70] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.

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 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.

The Anchor of our Souls

19 This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, 20 where the Forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.” Hebrews 6:19-20

An anchor was a popular image in the ancient Mediterranean world. Because that economy depended on shipping, the anchor came to symbolize safety and steadiness. The writer of Hebrews used the word to remind believers that God has given us a hope that holds firm in any storm.

Hope is a healthy attitude. In the book of Hebrews, “hope” (elpidos, 3:6; 6:11, 18-19; 7:19; 10:23; 11:1) is the confident expectation of God fulfilling His promises. 1 Anticipating good from God brings comfort to the mind and heart. In contrast, a state of hopelessness is a terrible condition in which to find oneself. It is overwhelming and depressing to think that what you are facing cannot be changed or resolved. For the person who has lost all hope, life looks like a long, dark tunnel going nowhere.

The author of Hebrews was writing to Christians who were facing hardship and persecution because of their Christian faith. Some were tempted to abandon Christ and return to Judaism because they had lost hope. He is urging them to persevere by returning to the hope that they have in Jesus Christ to inherit the promise of ruling with Him.

He uses a metaphor used only here in the Bible (6:19) of an “anchor” (ankyran). But instead of going down into the ocean, this anchor goes up into the heavens, behind the veil, where Jesus has entered as a Forerunner for us. He has become our High Priest forever, according to the order of Melchizedek. The main reason a ship needs an anchor is to ride out storms so that it is not blown off course or into the rocks or reefs nearby. Even in a safe harbor, a ship needs an anchor so that it will not drift, hit something, and sink. Whether in the storms of life or in the harbor during the calm times of life, we all need an anchor for our souls so that our lives are not destroyed.

The writer of Hebrews wants his readers to be “diligent” or hard working to the end of their Christian lives (6:11) so they won’t be sluggish (6:12) like he said they were earlier (5:11). Remaining diligent to the end of their lives will enable them to “inherit the promises” of God, especially the reward of ruling with Christ as His companions (Heb. 1:4-5, 8-9, 13-14; 3:1, 14; cf. Psalm 2:7-8; Matthew 19:28-29; Luke 22:28-30; Rom. 8:16-17; 2 Tim. 2:12; Rev. 2:25-27; 3:21). How can we remain faithful to Christ so we can inherit the promise of ruling with Him?

First, we must rely on the promises of God which cannot fail (Heb. 6:13-15). This is what Abraham did during the storms in his life. Abraham’s life is the story of God initiating and promising, with Abraham responding in faith. God appeared to Abraham while he was still named Abram, living in Ur of the Chaldees. He commanded Abram to leave his relatives and that city and go to a place that God would show him (Gen. 12:1-3; cf. Acts 7:2-3). Abram’s obedience was not easy. In that day, you didn’t just pack up a moving truck and head out on the highway, keeping in touch with the folks back home through frequent emails and phone calls. To move hundreds of miles away meant permanent separation from family and friends. There were unknown hardships to be encountered. Would the people of the new land be hostile or friendly? Could you provide adequately for your family there? What about learning the new language? There weren’t real estate offices to help you get resettled into a new home. Where would you live?

But Abram obeyed (Gen. 12:4).God had promised to multiply Abram, making him the father of a great nation (Gen. 12:2; cf. 13:15-16; 15:5). His name, Abram, meant, “exalted father,” but his wife Sarah was barren. They were getting up in years but had no children despite God’s promise. Can you imagine the encounters he had as he and Sarah moved into Canaan? This seventy-five-year-old man says, “Hello, my name is Abram [exalted father].” The Canaanite responds, “Nice to meet you. How many children do you have?” “None yet.”

But then God added insult to injury. When Abram was ninety-nine years old, the Lord appeared to him, reaffirmed His promise to multiply him exceedingly (Gen. 17:2-4), and then changed his name to “Abraham,” meaning “father of a multitude” (Gen. 17:5)! He has been waiting for twenty-four years since God first promised to give him a son. He still has no children, except for Ishmael through Hagar. But now he tells everyone that God has given him a new name, “father of a multitude”! It would be like a bald man named Harry, and God says, “Let’s change your name to Bushy-haired Harry”!

Years after God blessed Abraham with his promised son, Isaac, he was then told by God to sacrifice Isaac. “Then He said, ‘Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.’” (Gen. 22:2). Can you imagine how difficult this must have been for Abraham? He had waited twenty-five years for Isaac to be born. And now God wants him to kill his only son on the altar of sacrifice?!

But Abraham obeyed. Why? The Bible tells us: 17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, 18 of whom it was said, ‘In Isaac your seed shall be called,’ 19 concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.” (Heb. 11:17-19). Abraham was still trusting God to fulfill His former promise regarding his descendants by expecting Him to raise Isaac from the dead. Now we are ready for Hebrews 6:13-15.

13 For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, 14 saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’ 15 And so, after he had patiently endured, he obtained the promise.” (Heb. 6:13-15). The phrase “God swore by Himself” signifies that He binds His word to His character. The “promise”to which the writer referred here was the one God gave Abraham after he had obeyed God by offering up Isaac.

In 6:14 when the writer of Hebrews quoted from Genesis 22, the Lord is referring to the messianic aspects of God’s promise. 16 By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— 17 blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. 18 In your seed all the nations of the earth shall be blessed, because you have obeyed My voice” (Gen. 22:16-18). Just as Abraham’s obedience would reap future blessings in the Messiah’s kingdom, so too, Christians who persevere in obedience to Christ would also reap blessings in His coming kingdom – especially the reward of ruling with Jesus (cf. 2 Tim. 2:12; Rev. 2:25-27; 3:21).

The writer was calling his readers to do what God called Abraham to do when He instructed him to sacrifice Isaac on Mt. Moriah. They too needed to continue to trust and obey, as they had done in the past, even though circumstances appeared as if their perseverance would result in tragedy. 2 The lesson for us is there has never been anyone who trusted in God’s promises and was finally disappointed. God may delay the visible answers to His promises because He always answers in His time, not in ours. We may not see the answer until we are in heaven. But He is utterly trustworthy to keep His Word. If He has promised eternal rewards to the one who perseveres to the end, you can count on it as absolutely true!

The second way to remain faithful to Christ is to rest in the Person of God Who cannot lie (6:16-18a). The author now focuses on “the oath” that God made to Abraham. “For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.” (Heb. 6:16).  When a person wants to end an argument, one way to do so is to appeal to a higher authority with an oath. For example, some people do this by saying, “I am telling the truth so help me God.” Even God used “an oath” to guarantee His promise to bless Abraham greatly (Gen. 22:16).

“God swore on Himself by Himself and ended any further discussion with His legal affirmation. His promises are as true as He is. Those who believe Him and endure will receive the rewards of His faithfulness.” 3

17 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, 18 that by two immutable things, in which it is impossible for God to lie.” (Heb. 6:17-18a). This messianic hope was not only certain for Abraham, but also for the Christian “heirs” who remained faithful to the end. So, the promise and the oath are the “two immutable [or unchanging] things” since “it is impossible for God to lie.”If God lied, He would deny His very nature as the God of truth, Whose very word is truth (Isa. 65:16; John 14:6; 17:17). If God has said that we will rule with Christ if we remain faithful to Him (2 Tim. 2:12; Rev. 2:25-27), then it is true, and we dare not question Him!

We are all prone to bend the truth when it suits our purposes. But God is not like us. It is impossible for God to lie. He has never lied in all of eternity. When we doubt His promises, and especially His promise of ruling with Christ, we are in effect calling Him a liar! Our hope of reigning with Christ if we remain faithful is certain because God’s Person is incapable of lying. God’s doubly strong promise to Abraham, then, can be a “great (doubly strong) consolation” to us, now, because God has also promised us future blessings. Specifically, He has promised that we will receive the reward of ruling with Christ if we remain faithful to Him until the end of our Christian lives (cf. 2 Tim. 2:12; Rev. 2:25-27).

The third way to remain faithful to Christ is to run to our hope which is anchored in the priesthood of Jesus Christ (6:18b-20). The figure that closes verse 18 is an Old Testament one. “…We might have strong consolation, who have fled for refuge to lay hold of the hope set before us.” (Heb. 6:18b). When we are tempted to give up on God during trials, we can “flee for refuge” to the promises of God. We can “lay hold of” them, just as a fearful person in Israel could flee to the altar of burnt offerings, take hold of its horns, and be safe from his assailants (cf. I Kings 1:49-51; 2:28-39). The cities of refuge also provided safety for the Israelites (Num. 35:9-15; Joshua 20). But we have a much better “refuge” than the Israelites did in Judaism. Our refuge is anchored in the Priesthood of Christ. The “We… who have fled for refuge” implies not every Christian takes refuge in the Lord. We have already seen that this is true (Hebrews 6:1–9). Some Christians produce thorns and thistles for the Lord – they turn their backs on Him with hardened hearts.

In 6:19-20 the writer uses another type of figure to illustrate our hope in Christ. He uses the idea of an anchor which is securely dropped in the harbor. 19 This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, 20 where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.” (Heb. 6:19-20). In the first century, sailors would carry their ship’s anchor in a smaller boat called a “forerunner” and deposit it on the shore, so that the ship would not drift away as waves beat against it.

“The Greek word for forerunner was used in the second century A.D. of the smaller boats sent into the harbor by larger ships unable to enter due to the buffeting of the weather. These smaller boats carried the anchor through the breakers inside the harbor and dropped it there, securing the larger ship. Forerunner presupposes that others will follow. Thus, Jesus is not only the believer’s anchor, but He is like a runner boat that has taken our anchor into port and secured it there.

There is thus no doubt as to whether this vessel is going into port. The only question is whether it will go in with the sleekness of a well-trimmed sailing vessel or like a water-laden barge. Believers who have such a hope in the presence of God should come boldly before the throne of grace (see 4:14-16).” 4

But instead of going down into the ocean, God’s anchor goes up into the heavens, behind the veil, where Jesus has entered as a Forerunner for us to firmly plant this anchor of hope in heaven for our storm-tossed souls. It should keep us from drifting away from God (cf. 2:1). Our anchor rests firmly in the Holy of Holies (“behind the veil”), in God’s presence in heaven, with Jesus. The “veil” was that thick curtain that separated the holy of holies from the rest of the Jewish tabernacle or the temple. The veil was what separated the place of worship from the inner room where God dwelt with His people.

“In the context of Hebrews this hope (elpis) is the blood of Christ. In contrast to the Levitical sacrifices, the author declares in 7:19, ‘there is the bringing in of a better hope, through which we draw near to God.’ It is Christ’s blood (not animal blood) that has entered the Presence behind the veil, that is, into the heavenly tabernacle and the very presence of God (cf. 9:11-12). The ones entitled to strong consolation are those who continue holding fast to this hope. Indeed, it is an anchor of the soul that only the priest according to the order of Melchizedek can provide. Those who turn away from this and retreat back to some form of Judaism will find no consolation there.” 5

What Hebrews 6:19-20 is saying is we have a hope, anchored in the blood of Jesus Christ. And because of Jesus, we as Christians can come before God at any time. We can because of the high priestly ministry of Jesus, which He is doing right now, on our behalf. We can know the high priestly ministry of Jesus right now in our lives. How? He has torn the divider between us and God as our Father. The veil was torn when Jesus died for us (Matt. 27:51; Mark 15:38; Luke 23:45). We can now enter the holy of holies; we can unite with the Lord and know His compassion and His care. We can grow in our relationship with Him to the point where we know what makes His heart beat faster with joy or what causes Him to be sad or angry. We can know He is using us to do ministry. In all of this, we can know we are walking side by side with Him as His companions—where we know at our core, we are partnering with Him as His companions. 6

The main reason we need an anchor is to keep us from drifting into things that would destroy us, especially during storms. Abraham had his storms as he waited on God. In two different moments of weakness, he thought that powerful men would take his wife from him, which would have nullified God’s promise of a son through her. And so, he lied that she was his sister. At another moment of despair, he went into Sarah’s maid, Hagar, and conceived Ishmael. But despite these failures, he continued to trust God Who would fulfill His promise.

We can face many different types of storms that threaten to rob us of hope in Christ. There are storms of deceit in which false teachings try to blow us off course (Eph. 4:14-15). These teachings may say all Christians will receive the same rewards by their position in Christ so there is no need to persevere to the end. Or they may deny that there are rewards in heaven. We must resist these lies by holding firmly to the promise of ruling with Christ as His companions (Heb. 1:8-13; 2 Tim. 2:12).

There will be storms of doubt, when we question Christ’s future victory over His enemies and our ruling with Him in His glorious Kingdom on earth. We can weather them by coming back to the truth of His promise to bless obedience (Heb. 10:35).

There will be storms of difficulties, where we wonder why God is allowing them and question whether He loves us. We weather them by remembering that God, Who did not spare His own Son, but delivered Him over for us all, will now freely give us all things we need to live a life of faith for Him (Rom. 8:32)! If God did not spare His only Son when we were His enemies, how much more will He give us now that we are His beloved children so we can reign with Christ in the future?!

There may be storms of defeat, where we fall into sin and dishonor our Lord and Savior. We can weather even these storms if we realize that our High Priest is praying for us, that our faith may not fail, and that by His grace, we can be restored and encourage others to hold fast to Christ (Luke 22:32).

Where is your anchor? Where is your hope and security? For some people, it is in the temporary things of this earth. Such things as your appearance, achievements, approval, or affluence all of which can change. The writer of Hebrews invites us to move our anchor to heaven in the Person of Jesus Christ. You can do that by believing in Jesus Who shed His blood on a cross for all your sins and rose from the dead so you may have everlasting life and a future home in heaven (John 3:14-15; 14:1-3; Rev. 21-22). Then you can go directly into God’s heavenly throne room any time through prayer to receive whatever is needed for you to remain faithful to Christ and inherit His promise of ruling with Him as His companions in the world to come (Heb. 1:2-13; 3:1, 14; 4:14-16).

Prayer: Father God, we praise You for Your unchanging promises to which we can flee for refuge when we face storm-tossed times. Thank You for the everlasting hope we have in the Lord Jesus Christ Who entered the Presence behind the veil in the heavenly tabernacle as our Forerunner to firmly plant this anchor of hope in heaven for our storm-tossed souls. Our eventual arrival in the port of heaven is guaranteed by this anchor which was deposited there. Having such a hope in Your presence, Father, invites us to come boldly to the throne of grace at any time to receive the grace and mercy we need to remain faithful to Jesus until the end of our lives on earth. Then we may inherit Christ’s promise of ruling with Him as His companions in His coming Kingdom on earth. In Jesus’ mighty name we pray. Amen.

ENDNOTES:

1. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2835.

2. Tom Constable, Dr. Constable’s Notes on Hebrews, 2015 Edition, pg. 70.

3. Rick Oglesby, Among the King’s Companions: Position Yourself Today to Be Among Those Who Rule With Christ (Rick Oglesby, 2018 Kindle Edition), pg. 72.

4. The NKJV Study Bible formerly titled The Nelson Study Bible New King James Version, Edited by Earl D. Radmacher, Ronald B. Allen, H. Wayne House (Nashville: Thomas Nelson Publishers, 2007), pg. 1955.

5. J. Paul Tanner, Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pp. 520-521.

6. Oglesby, Among the King’s Companions, pp. 81-82.

I John 4 – Part 2

“In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him.” I John 4:9

In 1966 Dionne Warwick made an album that included a song that would become very famous – “What the world needs now, is love, sweet love, it’s the only thing there is just too little of.” Fifty-seven years later I don’t think anything has changed. In this war-torn world of terrorism and fear, a little love would go a long way. And its not just the world and nations that need love. I believe more than ever that Christians also need love – lots of love.

But what is love? Listen to the answers of some four- to eight-year-olds: 1

1. When my grandmother got arthritis, she couldn’t bend over and paint her toenails anymore… So, my grandfather does it for her all the time, even when his hands got arthritis too. That’s love.” Rebecca (Age 8)

2. “Love is when a girl puts on perfume and a boy puts on shaving cologne and they go out and smell each other.” Karl (Age 5)

3. “Love is what makes you smile when you’re tired.” Terri (Age 4)

4. “Love is when you tell a guy you like his shirt, then he wears it every day.” Noelle (Age 7)

5. “Love is when Mommy sees Daddy smelly and sweaty and still says he is handsomer than Robert Redford.” Chris (Age 7)

6. “When you love somebody, your eyelashes go up and down and little stars come out of you.” Karen (Age 7)

7. “Love is when your puppy licks your face even after you left him alone all day.” Mary Ann (Age 4)

8. “Love is like a little old woman and a little old man who are still friends even after they know each other so well.” Tommy (Age 6)

After talking about how God’s Spirit can enable believers to discern the spirit of truth from the spirit of error in the world today (3:24-4:6), the apostle John will now focus on how God’s Spirit can manifest His love in our relationships with one another (4:7-11).

We cannot give what we do not have. Many people today have grown up in homes where they talked about love, but they did not experience unconditional love. As they have grown up, they find it very difficult to love unconditionally if they have never received this kind of love.

We must receive love before we can give it. How do we do this? Where do we find this kind of love? You don’t find it in humans or angels or animals. It comes from God, and He wants to share it with us, so we can share it with others.

Let’s remember that the apostle John was the youngest and closest of Jesus’ twelve disciples. He discovered that Jesus, the Messiah was magnetic (1:1-2). Christ draws us closer and closer to Himself. This is the experience John had with Jesus. And he wants his readers to enjoy an increasing intimacy with Jesus by practicing righteousness as God is righteous (2:29-3:10a) and by loving one another as God is love (3:10b-3:23; 4:7-21).

Towards the end of his life, love is practically all that John can talk and think about. By the time John writes this letter, he has learned that relationships are really all that matters. The toys, the titles, and trophies we collect don’t really matter; but relationships do.

John writes, “Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God.” (I John 4:7). John includes himself when he says, “let us love one another.” Just as confessing that Jesus Christ has come in the flesh demonstrates that one is “of God” (4:2), so does loving one another, “for love is of God” (4:7a). 2 Something has happened to John. He has become obsessed with love because he has experienced God’s love in such a life-changing way.

What does this have to do with you and me? Everything. Most of us long to be loved, but we don’t know how to get it. Many of us long to give love, but we keep sabotaging our own efforts and making things worse. Like the husband who sought marriage counseling with his wife as a last resort to save their marriage. When they arrived at the counselor’s office, the counselor jumped right in and said, “What seems to be the problem?”

For the next fifteen minutes the wife talks 90 MPH about all the problems in their marriage while the husband just sits there with nothing to say. The counselor then goes over to the wife, picks her up by her shoulders, kisses her passionately and sets her back down. The wife sits there speechless. The marriage counselor looks over at the husband, who is staring in disbelief, and says to him, “Your wife needs that at least twice a week!” The husband scratches his head and replies, “I can have her here on Tuesdays and Thursdays.” We cannot give what we do not have.

The apostle John wants his readers to become more Christlike by loving one another as Jesus loves them. How does this happen? If we are to share God’s love with others, we must first receive God’s love for ourselves. The more we know God, the better we will love people.

John writes, 7bAnd everyone who loves is born of God and knows God. 8 He who does not love does not know God, for God is love.” (4:7b-8). John says, “God is love.” We cannot give what we do not have. God is love. If we have Him, we have love. If we do not have Him, we only think we have love because God not only cornered the market on love, He IS the market on love.

The person who has this kind of love is “born of God and knows God” (4:7b). The phrase “born of God” refers to new birth. The reason he or she must be “born of God” is because this kind of love is sourced in God (“for love is of God” – 4:7a). The non-Christian cannot produce this kind of love. 3 Before we can ever produce this kind of love in our lives, we must first be born of God. How? The Bible says you must simply believe in Jesus Christ: “Whoever believes that Jesus is the Christ is born of God.” (I John 5:1). 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).

In John 14:6, Jesus says, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Jesus makes it very clear that there is only one way to God and that is through Him. Our sin, the wrong things we have done, separate us from God (Rom. 3:23; 6:23). This separation from God causes problems in every area of our lives – including our relationships. But Jesus has provided the only way back to God by dying on the cross for our sins and rising from the dead (I Cor. 15:3-6). The Lord Jesus now invites you to believe or trust in Him alone for eternal life. Christ said, “He who believes in Me has everlasting life” (John 6:47). It doesn’t matter how badly you have messed things up, you can come to Christ just as you are.

How many of you drive to work? Just as you trusted your vehicle to bring you to your workplace, so you must place your trust in Jesus Christ alone to give you eternal life. The good things you have done will not save you. Only Jesus can save you from your sins. The moment you place your trust in Jesus for eternal life, you become God’s child and God comes to live inside of you and love you always (John 1:12; 14:16-17; Romans 5:5). As you get to know Him and trust Him, He pours His love into your life so you can begin to love others.

Some of you are reading this today and you are ready to receive God’s love, aren’t you? Simply believe Jesus’ promise in John 6:47, “He who believes in Me has everlasting life.” Are you convinced Jesus was speaking the truth here and is therefore worthy of your trust? If so, you now have eternal life and Christ now lives inside you through His Holy Spirit.

If we are going to develop loving relationships, we must also refill ourselves. John said everyone who loves God’s way is “born of God and knows God” (4:7b). Once we have begun a relationship with God through faith in Jesus, it is important to stay close to Him and get to “know” Him. This is more than salvation; it is fellowship or closeness with God (cf. 2:3-5).

“Love stems from a regenerate nature and also from fellowship with God which issues in knowing Him (see 2:3-5).” 4

Notice that John says, “He who does not love does not know God, for God is love” (4:8). He does not say the absence of love means a person is not born of God. It would have been easy for him to say this if that was true. But he does not because the absence of love is evidence he “does not know God, for God is love.” Since “God is love,” those who abide in Him or know Him intimately (2:3-5) will manifest His loving character (4:7-8). Since “God is light” (1:5), those who abide in Him will walk in His light and manifest His holy character (1:7). Since God “is righteous” (2:29a), those who abide in Him practice righteousness (2:29b). 5

In I John 2:3-11, “John used the word ‘know’ in the sense of intimacy with God. Here he comes back to the same thought. A person can be born of God but quenching the Spirit. He could be walking in darkness. If so, he is quenching the Spirit, not walking with the Spirit, and therefore not enjoying the fruit of the Spirit like love and joy. If this is true of him, we can certainly say he is not close/intimate with God. He does not know God in this intimate sense, as we have discussed previously. So, the person who exercises agapē love has a relationship with and fellowship with God. The person who does not exercise agapē love might be a person who has a relationship with God but no fellowship with Him. It’s true that a person who lacks this kind of love might be an unbeliever, since unbelievers cannot produce this kind of love, but just to observe that a person is not exercising this kind of love does not prove he is an unbeliever. He could be a believer out of fellowship.” 6

“Fellowship with God is demonstrated and attained when Christians love each other. If love is from God, then there is no option. We must love one another (4:7). This is not rocket science. Since God is love, an absence of love in your life reveals an absence of fellowship with God. It indicates that you don’t know Him like you claim you do (4:8). As sure as the magnetic pull of the earth causes a compass to point north, the magnetic pull of God’s love at work in your heart will always point you to other brothers and sisters who need love.” 7

Staying close to God is not complicated. Picture your life as a bucket. You must have your bucket filled. And God’s love is like a fountain. The more you refill that bucket, the more love you will have to share with others. If you have been a Christian for a while, you can probably tell when your bucket is empty. You are easily irritated or angered. It’s hard to let go of past hurts, to trust him or her again, to expect the best of him or her. Perhaps you can’t stand being in the same room with the person. All of these are indications that you need to be refilled. 

You ask, “How do I do it?” Spend time with Jesus. Hang out with Him. Read what He has written in the Bible. Talk to Him about what you are reading and feeling. Treat Him like a close friend, and you’ll become a close friend. And when you get closer to Jesus, you will discover that you are more able to love those who matter to you. Come to church every week so you can hang out with the people who hang out with God. Join a small group where you can hang out more intimately with a few of God’s friends.

Can you see this? Is this making sense? Can you see why you need God’s love to love others? Some of you may be saying to yourselves, “Okay, so God commands us to love one another, but what does God’s love look like?” John gives us a beautiful picture of God’s love in the following verses.

9 In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. 10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” (I John 4:9-10). John tells us several things about God’s love:

1. God’s love is visible. “The love of God was manifested toward us” (4:9a). The Greek word translated “manifested” (phaneroō) means to “become visible, reveal, make known.” 8 God’s love is not invisible. It can be known and seen. Love that is invisible is no love at all. 9

2. God’s love is volitional. “God sent” (4:9b). God the Father chose to send His Son to earth.His love involves an act of the will. It is not a feeling. If the Father waited to feel like sending His Son to suffer and die on our behalf, He would still be waiting. To love like God loves involves a decision to act on another’s behalf; 10 to do what is best for another person.

3. God’s love is selfless. “God has sent His only begotten Son” (4:9c). His love gives without expecting anything in return. Often, we give to get. That is not God’s love. If Jesus had been selfish, He would never have left heaven or if He had come to earth, He would have packed His bags and left at the first sign of rejection. But He didn’t. He endured incredible suffering because He came to give, not to get. If God’s love is controlling our lives, we will be givers, not getters.

4. God’s love is sacrificial. “God has sent His only begotten Son into the world” (4:9c). He not only gives, but He gives sacrificially. God’s love cost Him “His only begotten Son.” The Father did not give us His leftovers; He provided His very best. 11 Why? “That we might live through Him” (4:9d). Christ sacrificed Himself on the cross for our sins so we might “live” eternally with Him in heaven in the future (John 10:10b; 3:16; 14:2-3) and abundantly with Him on earth now (John 10:10c).

Anderson writes, “I remember the story of the little girl who had just memorized John 3:16. She asked her father, ‘If God loved the world so much, why didn’t He offer Himself? Why did He send His Son?’ For a moment the father was stumped. Then it dawned on him. ‘Well, honey, think how much more love it took for God to send His Son than to offer Himself. It would be much easier for me to sacrifice my own life for a good cause than to sacrifice you, my only daughter.’” 12

Jesus “saw our deepest need and gave of Himself. If you profess love without also embracing inconvenience and being willing to give up your rights, you don’t understand God’s love.” 13

5. God’s love serves the unlovable. 14In this is love, not that we loved God, but that He loved us” (4:10a). God’s love was not a response to our love. Before we came to Christ, we were His enemies (Rom. 5:10a). We rebelled against Him (Isaiah 53:6). We chose our own way instead of His. Yet Jesus set His love on us and pursued us to save us (Luke 19:10). He loved us even if we never loved Him back. God loves us when our walk of faith is weak or when it is strong. He sticks with us in the good times and the bad. Nothing about us makes Christ love us. He loves us because it is His nature to love. If God waited for us to love Him first, He would still be waiting. Thank God that He loved you and me first. His love does not require that you love Him back.

God calls us to love people who won’t respond in kind. But they need our love, nonetheless. The Lord wants to love our spouses or children even if they do not love us back. He calls us to love the person at work or the neighbor living next to us who never responds in kind to our love for them. Is this easy? Definitely not! But it is possible through Christ.

6. God’s love addresses sin. “He loved us and sent His Son to be the propitiation for our sins” (4:10b). The word “propitiation” (hilasmos) means “appeasement” or “expiation.” 15 Propitiation refers to the satisfaction God the Father felt when Jesus paid the penalty for all our sins (John 19:30). What should Christ’s death on the cross shout loud and clear? “God is satisfied with His Son’s payment for our sins!”

The story is told of two boys who were swimming in the lake. One of the boys went out too far, got in trouble, and began to sink. The second boy, seeing his friend in trouble, swam out to save him. He was able to keep the first boy afloat until help arrived, but in the process became exhausted and sank beneath the water. He drowned saving his friend.

Later that day, the parents of the boy who was saved came to the parents of the boy who died saving their son and said, “All we have on us right now is a dollar and eighty-three cents. We know it isn’t much, but we hope you’ll accept this as our payment to you for the life of our son.”

Now if you were the parents who had lost their son, how would you feel? I think you would feel terribly offended and insulted. But this is the way we appear to God when we try to offer Him our acts of human goodness as payment for our sins. Nothing we can offer God will ever begin to make up for what it cost Him to save us. Let’s not insult God by offering Him our $1.83 when He has given us His precious Son. The cost of our redemption is infinitely high. 16

We must be satisfied with what satisfied God the Father – His Son’s payment for all our sins. We must believe or trust in Christ alone to give us eternal life.

Earlier in I John we looked at expressing God’s love by meeting the physical needs of a Christian brother or sister (3:17-18). But here John reminds us that God’s love also addresses the spiritual needs of others. Only Christ can save people from the penalty of their sins forever, but that does not mean we are to ignore sin in the body of Christ 17 or in the lives of non-Christians. With humility and love, God’s love calls us to help those caught in sin. If they are nonbelievers, we are to share the gospel with them so they may believe in Christ and be forever saved from the penalty of their sins (Acts 16:31) and then learn to overcome sin by abiding in Christ (I John 2:3-6). If they are believers in Jesus, we are to come alongside of them to help them be restored to fellowship with Christ (Gal. 6:1).

Thirdly, in addition to receiving God’s love and being refilled with His love, we are to reflect His love to others.  Beloved, if God so loved us, we also ought to love one another.” (I John 4:11). In other words, if God loved us with this visible, volitional, selfless, sacrificial, serving, and satisfying love when we were least deserving, then we ought to love each other in the same way. Maybe our love cannot be as perfect as Jesus’ love, but it can grow in that direction. This is to be our goal.

When we experience God’s amazing love, we will naturally want to share that love with the people we love. Forty-fours years ago this month, God’s love changed my life and I have been sharing my story ever since.

We love because He first loved us (I John 4:19). We cannot give what we do not have, but once we have received God’s love, if we stay close to Him, we just get better and better at loving people.

If you are reading this article and you conclude that it is impossible for you to love the way God has loved us, please do not stop reading. Perhaps you have wounded your spouse or friend, and they have closed their heart off toward you. Do you realize that if you receive God’s love today by believing or trusting in Christ alone for His gift of eternal life, you will be able to be a better spouse or friend because God comes to live inside of you to love others through you? You have never been able to be a better spouse or friend than you are today if you receive Christ.

Receiving God’s love requires faith and humility on your part. Faith to believe that God will really love you and give you eternal life, and humility to admit that He is God, and you are not. Jesus said, Whoever believes in Him should not perish but have everlasting life.” (John 3:16b). Are you depending on Jesus alone for everlasting life? If yes, then congratulations, because you now have everlasting life and can experience God’s love everyday. You can now tell God through prayer what you have done. Remember that saying a prayer does not take us to heaven. Only believing or trusting in Christ alone does.

Prayer: Dear God, I need Your love in my life. I understand now that You loved me by sending Your Son to take my place and punishment when He died on the cross for my sins and rose from the dead. I am now believing or trusting in Jesus alone (not my good life, prayers, or religion) to give me the gift of everlasting life. Thank You for the everlasting life I just received. In Jesus’ name. Amen.

When you believed in Christ for His gift of eternal life, He came to live inside you through His Holy Spirit so that Christ now lives in and through you (John 1:12; Rom. 5:5; Gal. 2:20). With Christ living in you, you can ask Him to love others through you. Think of the person you have the hardest time loving. It may be your spouse, your child, or someone you work with. It could be someone who has hurt you deeply, but who needs the Lord. After you think of this person, you can offer this prayer in faith to the Lord.

Prayer: Lord Jesus, You know I feel no love for this person. You know that in my flesh, I have already rejected this person. Lord, You know the truth. You know that without Your help, I can’t forgive or love this person. But I know You love my enemy, so right now I give You permission to express Your love and forgiveness for this person through me. I can’t do this myself, but I’m going to trust You to love this person through me. In Your mighty name, I pray Lord Jesus. Amen.

Once you start really living like this, putting faith ahead of feelings, things are going to start happening. You are going to see God do things in your life you didn’t think possible. But let me caution you, it may feel awkward at first if you are not used to living by faith. But that’s okay, because we can get comfortable doing things we felt awkward doing at first (e.g., riding a bicycle, etc.).

ENDNOTES:

1. Adapted from Matt Hogan’s blog entitled, “20 Love Quotes From 4–8-Year-Old Kids (That Will Shock You)” at movemequotes.com.

2. 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 3956.

3. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 200.

4. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3961.

5. Tom Constable, Dr. Constable’s Notes on 1 John, 2022 Edition, pg. 96.

6. Anderson, Maximum Joy, pp. 200-201.

7. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2947.

8. 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. 1048.

9. Evans, The Tony Evans Bible Commentary, pg. 2947.

10. Ibid.

11. Ibid., pp. 2947-2948.

12. Anderson, Maximum Joy, pg. 203.

13. Evans, The Tony Evans Bible Commentary, pg. 2948.

14. Ibid.

15. Bauer, A Greek-English Lexicon of the New Testament, pg. 474.

16. R. Larry Moyer, Show Me How To Illustrate Evangelistic Sermons (Grand Rapids: Kregel Publications, 2012), pp. 211-212 cites Dr. Tony Evans, Totally Saved.

17. Evans, The Tony Evans Bible Commentary, pg. 2948.

I John 3 – Part 4

“Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.” I John 3:15

The book of I John is about cultivating fellowship or intimacy with God and other believers in Jesus (1:1-4). The apostle John has addressed barriers to this fellowship with God which include sin (1:5-2:11; 2:29-3:10a), the world (2:15-17), and the Devil and his false teachers or antichrists (2:18-27).

Beginning in 2:28, John talks about how Christians can have more confidence and less shame before Christ at His coming (2:28-4:19). John wants his Christian readers (2:12-14; 5:13) to see themselves as children of God who possess a sinless born-again nature (God’s “seed”) at the core of their being so they will manifest God’s righteous nature by living righteously (2:29-3:10a). This righteous behavior is more than human kindness and morality that even non-Christians can manifest. It includes believing in Christ for new birth and loving one’s Christian brother or sister (3:24).

John now wants to expand upon the idea of manifesting our born-again nature (3:9) through loving fellow Christians (3:10b-23). Just as we can conceal our born-again nature by not practicing righteousness (2:29-3:10a), so we can also conceal our born-again nature by refusing to love our Christian brother (3:10b-23). In this section, John will talk about what love is not (3:10b-15) and what love is (3:16-23). Today we will look at what love is not.

“In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.” (I John 3:10). Last time in our study, we learned that only Christians can be called “children of God” since the Bible clearly says that a person who believes that Jesus is the Christ is “born of God” (5:1). The way to make their born-again nature visible to others is through practicing righteousness and loving one another as Christ commanded. Nowhere in the Bible are we told that a person is “born of the devil.” Whenever a Christian or a non-Christian sins, he or she is behaving like children of the devil since all sin is sourced in him (3:8).

When John says, “Whoever does not practice righteousness is not of God, nor is he who does not love his brother” (3:10b), the genitive phrase “is not of God” (ouk estin ek tou Theou) simply means that a Christian who does not practice righteousness nor love his Christian brother does not have actions that are sourced in God. 1 Sin can never be traced back to God regardless of who commits it. God is never responsible for sin whether it is committed by a Christian or non-Christian.

Unfortunately, the NIV translation of 3:10b does not reflect the Greek text when it says, “Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister.” (I John 3:10b). Nowhere in the Greek text does it say, “God’s child.” This has been added by the translators and reflects their theological point of view, not a careful study of the Greek text.

“There is nothing in this text about not being a child of God. How could there be? One must be a child of God before one could hate his brother. An unsaved person has no Christian brother to hate (cf. 2:9) … John also moves from a broader to a narrower theme. The words whoever does not practice [lit. ‘do’] righteousness can refer to anyone who lacks righteous conduct, whether saved or unsaved. But the words he who does not love his brother introduce a specific kind of righteousness that only a Christian can manifest or fail to manifest.” 2

“By joining together the idea of righteousness (mentioned in 1 John 2:29-3:7) with love (not mentioned in vv. 2-9), John formed a bridge to a new discussion. He now considered love as the appropriate expression of the regenerate life of which he had been speaking. Love is righteousness in action.” 3

One of the biggest barriers to fellowship with God is dealing with our Christian “brother” or sister.Failure to love other Christians breaks our fellowship or closeness with the Lord. Why? Because Christ commanded us to love one another as He has loved us (John 13:34-35), and when we don’t keep that command, we have sinned against God which interrupts our fellowship with Him (I John 1:5-2:11). We cannot claim to have fellowship with God and hate our Christian brother or sister at the same time (I John 2:9-11).

John writes, For this is the message that you heard from the beginning, that we should love one another.” (I John 3:11). From “the beginning” of their Christian experience, John’s readers heard “the message… that we should love one another.”

It is important to understand the context in which John and the other apostles heard the original command to “love one another.” It was the night before Jesus’ crucifixion when the Twelve disciples had gathered with Jesus in the Upper Room. After their supper and the washing of the disciples’ feet by Christ (John 13:1-17), Christ identified Judas as His betrayer and told him to do his work quickly (John 13:18-29), and then Judas “went out immediately” to betray the Lord Jesus (John 13:30). Judas was the only unbeliever among the disciples (cf. John 6:64, 70-71; 13:10-11; 17:12). Christ removed Judas at that time because what He was about to say was only for the ears of those who had believed in Him.

Jesus said to the believing disciples, A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another.” (John 13:34-35). The apostle John who wrote I John was also the author of the gospel of John. He wants us to understand that the command to love one another is meant for believers, not nonbelievers. Loving one another is a condition for discipleship, not salvation.

Those who claim that I John was written to a mixed audience of believers and nonbelievers to help separate the true professors from the false professors are mistakenly saying that Judas was still in the Upper Room. No. Judas had been sent out.  The truth Jesus shared in the Upper Room about loving one another was given only to believers. 4

“The Upper Room truth and 1 John truth is unadulterated truth for an unadulterated audience of believers.” 5

Evans writes, “Imagine a patient claims to have the flu but has no symptoms. A doctor would say, ‘You don’t have the flu.’ Similarly, the ultimate ‘symptom’ or proof of your vertical intimacy with God is your horizontal love for his children.” 6 This is why Christ said, “By this all will know that you are My disciples, if you have love for one another.” (John 13:35).

Why is this command to love one another a barrier to fellowship with God and other Christians? Anderson writes, “Why is it so hard to love our brother? Could it be that our brother has more potential to hurt us than the world? Could it be that we expect evil from the world, but not from our Christian brother? It hurts when a Christian brother does us wrong. It hurts deeply. And we go out of our way to avoid pain.” 7

Before focusing on what love is, John now states what love is not by sharing an example of brother-to-brother hatred: “Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.” (I John 3:12). Biblical love is not like the hateful and murderous behavior that Cain exhibited toward his brother Abel (Gen. 4:2-8). When John describes Cain as “of the wicked one” (ek tou ponērou), he is not suggesting that Cain was unsaved (3:12a). 8 As with the previous genitives in 3:8, 10, this is a genitive of source which means Cain’s behavior was sourced in the “wicked one,” since Satan was “a murderer from the beginning” (John 8:44). All sin, whether by a believer or unbeliever, is traced back to the Devil since he “sinned from the beginning” (3:8).

“John uses the physical relationship between Cain and Abel as an illustration of the spiritual relationship between Christian brethren. And just as it is possible for one brother to murder his biological brother, it is possible for one Christian to murder another.” 9

Hatred toward another person is not confined to the unsaved population. Christians can also hate one another. James accused his Christian readers (James 1:1, 16-18; 2:1; et al.) of murder: “You murder and covet and cannot obtain.” (James 4:2). Why would James accuse his Christian readers of murder if it were not possible for them to commit murder? Likewise, Peter warns his Christian readers (I Pet. 1:2-9, 18-23; 2:10; et al.), “But let none of you suffer as a murderer…” (I Pet. 4:15). If it were not possible for a Christian to commit murder, then Peter just wasted his time warning them not to do so.

Christ even taught that hatred toward another believer (“his brother”) was the spiritual equivalent of spiritual murder (Matt. 5:21-22). 10 Those who deny that a Christian can hate a fellow brother or sister in Christ lack the realism of the Lord Jesus Christ and the New Testament authors.

Why did Cain murder his brother Abel (Gen. 4:8)? John tells us, “Because his works were evil and his brother’s righteous.” (I John 3:12b). Cain imitated Satan’s hateful and murderous behavior when he became envious of his “brother’s righteous” behavior and “murdered” him. God had accepted Abel’s more excellent sacrifice (firstborn of his flock of sheep which was a foreshadowing of Christ’s more excellent sacrifice – Heb. 9:11-10:18) that he offered “by faith” to please God (Heb. 11:4, 6) as opposed to Cain’s fruit of the ground offering (Gen. 4:2-5) which was not offered by faith.

Hatred is often prompted by a feeling of guilt about one’s own life compared to another person’s life. Whenever Christians feel guilty because their behavior is contrary to God’s will, they find it easier to experience hatred toward those whom they know God approves. 11 Often conflicts within churches are between those who have God’s approval and those who don’t. God uses those conflicts to manifest or make evident those who have His approval – those who are not causing the division but are promoting peace and unity (cf. I Cor. 11:19). John reminds us that such hatred toward another Christian is “of the wicked one” (I John 3:12a) in that Satan is behind such unrighteous behavior, not God.

How do we respond when another brother or sister in Christ receives a blessing from God like a new car or house, a promotion or raise at work, or public recognition? 12 Are we rejoicing with our fellow Christians when God uses their giftedness to lead many people to Christ or build up the body of Christ with their teachings or services? Or do we respond with criticism, envy, or judgmentalism? John would say the latter is “of the wicked one” (3:12). It is not “of God.”

Cain’s hateful and murderous behavior was worldly, and it should not surprise Christians to see the world hate them when they live righteously and lovingly. John writes, “Do not marvel, my brethren, if the world hates you.” (I John 3:13). The world hated Jesus and Christ warned His followers that they can expect the world to hate them when they live according to His values and not the world’s (John 15:18-19). That is a normal response to anticipate from the world. But what is abnormal is for Christians to hate one another.

“We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death.” (I John 3:14). The only other time John used a similar phrase “have passed from death to life” (metabebēkamen ek tou thanatou eis tēn zōēn) is in John 5:24 which speaks of conversion. There Jesus said, “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.” (John 5:24). The phrase “has passed from death into life” (metabebēken ek tou thanatou eis tēn zōēn) is the same Greek text as in I John 3:14 except for the perfect tense verb which is third person singular in John 5:24 as opposed to the first person plural in I John 3:14. Hence, some interpreters believe that I John 3:14 is saying that the way to “know” you are saved is to love your Christian brothers and sisters.

“But a phrase which is used only twice in John’s writing can hardly be said to have a fixed meaning. The context here must decide its significance. The statements of 1 John 3:14b-15 suggest that the spheres of ‘death’ and ‘life’ are here treated as experiential and determined by one’s actions. If so, the issue of conversion is not in view here.” 13

The word “know” (oida) in 3:14 is different than the word (ginōskō) John used previously in I John 2:3-5 and 3:6. Anderson writes:

“The verb ‘to know’ has numerous OT parallels parallels in which it either speaks of a special intimacy or a deeper kind of understanding. In Gen 4:1 Adam ‘knew’ his wife Eve and she conceived. Obviously, he had more than a casual knowledge of her. ‘To know’ in this case is an example of physical intimacy.

“Hosea gives us several examples of spiritual intimacy. Gomer has been unfaithful and exemplifies the unfaithfulness of Israel. Both Gomer and Israel are in covenant relationships, one with a prophet and the other with Yahweh, respectively. But after she (Gomer/Israel) has played the harlot, God claims He is going to woo her back and says to her in Hosea 2:19-20,

“’And I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, In lovingkindness and in compassion, And I will betroth you to Me in faithfulness. Then you will know the LORD.’

“This use of ‘know’ speaks of a deeper experience with the Lord than she had known before, that is, spiritual intimacy.

“And Gen 22:12 gives us another example of ‘to know’ as a deeper experience of understanding. God has asked Abraham to offer his son on the altar as a sacrifice. Abraham is obedient. Just before the knife is plunged into Isaac’s heart, the Angel of the Lord says, ‘Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.’

“Wait a minute, didn’t the Lord know before Abraham went up the mountain what was in Abraham’s heart? Sure, He did; He was omniscient, all-knowing. But after Abraham raised the knife, God experienced Abraham’s faith on a deeper level. There was a deeper kind of understanding.

“Obviously, ‘to know’ in the OT had many uses which took the knower beyond a superficial experience. That may well be what’s going on with the meaning of know in 1 John 3:14. A new believer can have assurance that he will spend eternity with God when he dies based on God’s promises (1 John 5:13). But when he has an experience of outrageous, triumphant love (loving someone who has hurt him), he enjoys the fact that he has passed from death unto life in a fuller, deeper way.” 14

What John is telling us in I John 3:14a is that when a believer loves his or her Christian brother or sister, the passage from death into life which occurs at salvation (John 5:24) can be experienced. That is, when Christians love one another, they can experience God’s “life” or fellowship in a deeper way.

It is important to remember that eternal life emphasizes the quality not just the quantity of one’s existence. All people exist forever. But it is the quality of their existence that differs.Christians can experience an increase in the quality of their eternal life when they love other Christians now. 15

But what happens when believers do not love one another? What happens when Christians hate one another? John tells us, “He who does not love his brother abides in death.” (I John 3:14b). When a believer in Jesus refuses to “love his” Christian “brother,” it plunges him into the sphere of “death” or darkness devoid of God. Hatred toward another Christian places us in the sphere of death experientially which is the same place in which the world abides (cf. 3:13), 16 so we are no longer sharing the light with God. We are out of fellowship with God and other believers when we hate one another. As Paul stated, “For if you live according to the flesh you will die.” (Romans 8:13). The longer we hate another Christian, the more we will experience death or broken fellowship with Christ.

Remember the Greek word “abides” (menō) which means “to remain, stay, dwell, continue,” 17 is one of John’s favorite terms for fellowship or intimacy with God. In this case, abiding in the sphere of death means one is remaining out of fellowship with God. When Christians hate one another, they are no longer remaining in Christ (“life”), they are remaining in death which is devoid of Jesus. 18

When a Christian hates another Christian, that hateful “believer is out of fellowship and experiences the living death of the Christian widow who lives for pleasure (1 Tim 5:6), or the Christian miserably aware of the battle within himself between his sin(ful) nature and his desire to do what is right (Rom 7:24), or the believer whose mind is filled with things of the flesh (Rom 8:6). The believer who walks around with hatred in his heart is miserable and often depressed.” 19

Hatred of one’s Christian brother is not only an experience of “death” (3:14b), but also of murder: “Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.” (I John 3:15). Some think this verse is teaching that a Christian cannot commit murder. They argue if he or she does, then they either lose their salvation or they were never saved to begin with.

I believe there is a better way to understand this verse. In the context, John is talking about how Christians can manifest their born-again righteous nature to have more confidence and less shame at the coming of Christ (2:28-29). One way is to practice righteousness (2:29-3:10a) and the other way is to love our Christian brothers and sisters (3:10b-23). In this section (3:10b-3:15), John is talking about what love is not. It is not like Cain who envied his brother Abel and murdered him (3:12; cf. Gen. 4:2-8). When a Christian hates another Christian, he is not only abiding in the realm of death or broken fellowship with God (3:14b), but he is also a “murderer” like Cain (3:12). When a Christian hates another Christian “brother,” he may not physically murder him, but he has a spirit of hatred that wants to be rid of his Christian brother, so he would not really care if he died. 20

Verse 15 does not say that “no murderer has eternal life” (as the NIRV paraphrase reads), but “that no murderer has eternal life abiding in him.” Why is this an important distinction to make? Remember, for the apostle John, eternal life is nothing more than Jesus Christ Himself. John wrote of Jesus, 1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— 2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us.” (I John 1:1-2). This eternal life could be “heard… seen… looked upon” andtouched and was “with the Father and was” physically “manifested to” the apostles (1:1-2).In case you are still not convinced that eternal life is Christ, John writes, “And we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” (I John 5:20b).

Hence, John is not saying that a hateful Christian has lost his salvation or was never saved to begin with. He is saying that a hateful Christian is not “abiding” in Christ, that is, he is not in fellowship with Christ Who is eternal life. The moment a Christian hates another believer, he breaks experiential contact with Christ and plunges into the sphere of “death” or darkness where Christ is not. Eternal life (i.e., Christ) is not at home in his heart as long as the spirit of hatred is there. He loses his closeness with Christ, not his relationship with Him. Christians cannot abide in Christ or be close to Him and hate another believer at the same time.

Dillow writes, “Can a true Christian ‘hate his brother’? Of course, he can. David is a good example of a justified man who not only hated but followed up the murder in his heart with murder in reality by killing Uriah the Hittite (2 Samuel 12:9).” 21

Even though David had committed adultery and murder, the Bible refers to David as an example of those who are justified (declared totally righteous before God) by faith alone in Christ alone apart from any works. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 7 ‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin’ ” (Romans 4:5-8; cf. 2 Sam. 12:9, 13; Psalms 32:1-2; 51). Paul quotes David (Rom. 4:7-8) who wrote in Psalm 32:1-2 of the blessedness of forgiveness as he looked ahead to the death and resurrection of Jesus Christ which would pay the penalty for the sin of the world (John 1:29), including David’s adultery and murder (cf. Psalm 16:8-11; Acts 2:24-36; Col. 2:13-14).

Paul is saying that the righteousness of Jesus Christ was credited to David and all who believed in His coming death and resurrection in the Old Testament (Rom. 4:5-8; cf. Gen. 15:6; Isaiah 61:10; John 8:56; Heb. 11:26). So, when a person in the Old Testament or in the New Testament believes in the coming Messiah, Jesus Christ, he or she is covered with the righteousness of Jesus Christ so that God no longer sees their sin, He sees the perfect righteousness of His Son (Gen. 15:6; Rom. 3:21-4:25; 2 Cor. 5:21).

“When we harbor anger in our hearts, John says, we are in effect murderers, and we abide in death, the very sphere from which we were delivered when we became Christians. We walk as ‘mere men’ (1 Corinthians 3:3), that is, as if we were still unregenerate. We are ‘carnal Christians’ who are ‘walking in darkness’ (1 John 2:11) and are in danger of losing our reward (2 John 1:8); losing what we have (Mark 4:25) and shrinking back in shame at the Judgment Seat of Christ (1 John 2:28). Jesus Christ is not at home in such a heart. He does not abide there.” 22

The love that will increase our confidence and decrease our shame at the coming of Christ (2:28) is not like Cain’s envious and murderous behavior (3:12) and the world’s (3:13), which breaks a Christian’s fellowship with Christ Who is eternal life (3:14-15; cf. 1:1-2; 5:20). When hatred occupies a Christian’s heart, it is a miserable existence. Lord Tennyson would agree:

“He that shuts Love out, in turn shall be Shut out from Love, and on her threshold lie Howling in the outer darkness.” 23

The sobering thing about harboring hatred in our hearts toward another Christian is we tend to become like the one who hurt us. The more we review the hurt that was caused to us, the more we become like that person who wounded us. This is Satan’s strategy – to get Christians to hate one another. He knows that if he can accomplish this, he will greatly diminish the church’s impact on the world for Christ.

Jesus Christ came to destroy the works of the Devil which includes hatred toward another Christian (3:8b). Christ gave us a born-again nature the moment we believed in Him for eternal life (3:9; cf. 5:1). This new nature cannot sin (3:9). The way we can express this new nature is by not hating our Christian brothers and sisters (3:10b-15). When we do hate another believer, we are abiding in darkness and death (I John 2:11; 3:14b), and out of fellowship with Christ Who is eternal life (I John 3:15; cf. 1:1-2; 5:20). To remain in this condition does not jeopardize a believer’s salvation, but it does interrupt his or her fellowship with God (I John 1:5-2:11; 3:14-15) and puts them in danger of losing eternal rewards in the future (2 John 1:8; cf. I Cor. 3:8-15).

Prayer: Gracious heavenly Father, we praise You for giving us a born-again nature the moment we believed in Jesus so You could destroy the works of the Devil. Please enable us to visibly manifest that nature by loving our Christian brothers and sisters as Jesus loved us. We cannot be close to Jesus when we harbor hatred in our hearts toward other brothers and sisters in Christ at the same time. Please O Lord, increase our love for other Christians so we can grow closer to Christ and one another. Use our love for one another to draw the unsaved to Yourself. In the mighty name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. This is known as an ablative genitive of source in the Greek language. See 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 3855 and Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pg. 500.

2. 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. 596.

3. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Location 3856 to 3861.

4. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 166.

5. Ibid.

6. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pp. 2943-2944.

7. Anderson, Maximum Joy, pp. 166-167.

8. Tom Constable, Dr. Constable’s Notes on I John, 2022 Edition, pg. 84.

9. Hodges, The Grace New Testament Commentary, pg. 596.

10. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3883.

11. Hodges, The Grace New Testament Commentary, pg. 596.

12. Anderson, Maximum Joy, pg. 167.

13. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3872 to 3877.

14. Anderson, Maximum Joy, pp. 168-169.

15. Ibid., pg. 169.

16. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3892.

17. 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. 630-631.

18. Evans, The Tony Evans Bible Commentary, pg. 2944.

19. Anderson, pg. 169.  

20. Hodges, The Grace New Testament Commentary, pg. 597.

21. Dillow, Final Destiny, pg. 501.

22. Ibid.

23. Anderson, Maximum Joy, pg. 170.

I John 3 – Part 3

“Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” I John 3:9

Barry Bremen, an insurance and novelty salesman and marketing executive became known as The Great Imposter in the the sports world. From 1979 to 1986, the 6’ 4” athletic Bremen concealed his true identity and posed as a Major League Baseball umpire in the 1980 World Series, a player in the 1979 Major League Baseball All-Star Game, a player in the 1981 National Basketball Association All-Star Game, a National Football League referee in 1981, a Dallas Cowboys cheerleader in 1979, and a professional golfer in 1979-1980 and 1985. He also posed as an Emmy Award accepter in 1985 on behalf of actress Betty Thomas who was awarded the best Supporting Actress statue for her role on the police drama “Hill Street Blues.” Later Bremen apologized to Thomas, informing her he had really thought she was not there to accept her award. 1

Bremen’s stunts landed him on The Tonight Show with Johnny Carson, the David Letterman Show, and the Today Show. Bremen died of cancer in 2011 but that’s where the story begins in many ways. More than three dozen people have now learned that Bremen is their biological father, through sperm donation. They found out about each other – and Bremen – through genetic testing and the painstaking efforts of one of the children to track their lineage. 2

While Bremen was skilled at concealing his identity outwardly, his biological children discovered his true identity through genetic testing and tracking their lineage back to him. Bremen’s life is comparable to Christians who conceal their true identity as children of God by sinning, but inwardly they all possess the righteous nature or spiritual DNA of their heavenly Father.

The apostle John does not want his Christian readers to be deceived by the teachings of the antichrists (2:18-27) which said you could commit sin and still be close to God. 3

“Perhaps the antichrists felt free to sin while at the same time denying their guilt and claiming to behave righteously.” 4

He writes, “Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.” (I John 3:7). John’s point is that “he who practices righteousness,” not sin, is what manifests that a person has an inward “righteous” standing before God through faith in Jesus (2:29; cf. Rom. 4:5). Only “righteousness” arises from a “righteous” nature.

John wrote “that God is light and in Him is no darkness at all.” (1:5). This is God’s nature – perfect holiness and perfect righteousness. God has absolutely no sin or “darkness at all.” Since God’s divine nature “is righteous,” when someone “practices righteousness,” you can know that it must be coming from God’s “righteous” nature inside that person (3:7). That is, that person must be born of God. 5

In I John 2:29, we learned that the phrase, “he who practices righteousness” is not referring to humanistic kindness or morality which even non-Christians can manifest. This “righteousness” (“what is right” translates tēn dikaiosynēn) 6 is not possible apart from believing in Christ for new birth and loving one’s fellow Christians. 7 John writes, “And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment.” (I John 3:23). When someone practices Christ’s “righteous” behavior it means two things: they are born of God through belief in Jesus Christ and they are loving one another as Christ commanded.

John is telling us in I John 3:7 that a person “who practices righteousness” has been given a part of God’s divine “righteous” nature. Peter states something similar when he writes, 3 as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, 4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature.” (2 Pet. 1:3-4).

Commenting on these verses, Anderson writes, “Having His divine nature does not mean that we are exactly like God. We are not omnipotent, omniscient, omnipresent, immutable, and so on. But we have some of His nature, a nature given to us when we were born again, born of God. Some of His attributes cannot be passed along to us, as mentioned. But some of them we can share and He can produce through us: love, truth, holiness, and so on. His divine love (agapē) is produced by His Spirit (Gal 5:22) in our new, born-again-with, divine nature.

“The principle should be clear: Divine roots produce divine fruits. This is what should characterize the child of God.” 8

The apostle John is saying to us, “Do not rationalize sin!” Rationalizing sin has been around since the fall of mankind in the garden of Eden (Genesis 3:1-7). It is a lie for Christians to think we can remain close to Christ and deliberately sin without confession or repentance. Because God is righteous and we are His children who possesses His righteous nature, we are to live righteously. We are not to be deceived into thinking we can express our born-again nature by sinning because all sin is sourced in Satan.

“He who sins is of the devil, for the devil has sinned from the beginning. For this purpose, the Son of God was manifested, that He might destroy the works of the devil.” (I John 3:8). Satan’s sinful career dates from “the beginning” of creation. This is not a reference to eternity past since the Devil is a created being like all the angels (Gen. 2:1; Ex. 20:11; Psalm 104:4; Col. 1:16; Heb. 1:7) and therefore is not eternal. 9 Sin originated with the Devil when he introduced sin into (Isaiah 14:12-15; Ezek. 28:11-15) God’s perfect creation (Gen. 1:31), and sin is his constant practice. 10

To be “of the devil” (ek tou diabolou) does not mean a Christian “who sins” is not saved (3:8a). John is saying that all sin, whether a Christian or non-Christian does it, is sourced in Satan. 11 Just as all genuine righteousness is sourced in God (“of God”) Who is righteous, so all sin is sourced in the devil (“of the devil”) who sinned from the beginning. To believe anything less is to prepare the grounds for tolerating sin. John wants us to understand that all our behavior either flows from heaven or hell.

“When a Christian is ‘of the devil,’ John means that, when he commits even one sinful act, in the doing of that act, even though the ultimate source was his sin nature, he has yielded to satanic influence. Or, more simply, he is acting like Satan would want him to act; according to his values. Christ exhorted us to pray that we might be delivered from the ‘evil one’ (Matthew 6:13), and Paul warned us that our battle is not against flesh and blood but against ‘principalities and powers of darkness,’ and the flaming darts of ‘the evil one’ (Ephes. 6:12, 13). Even though the source of all sin is the heart and our own lusts (James 1:14), it is possible for Christian behavior to be inspired and enabled by Satan who pours gasoline on the flame.

“For example, Ananias’ and Sapphira’s hearts were ‘filled’ by Satan. They were ‘of the devil’ when they lied to the Holy Spirit. When Jesus told Peter, ‘Get thee behind me, Satan’ (Mark 8:33), it was evident that Peter’s behavior was ‘of the devil’ (characterized by Satan’s influence) in that one act.” 12

If we are honest with ourselves, we have all tried to rationalize specific sins in our lives. We may try to justify sin by saying to ourselves, “God made me this way.” “It is only a weakness.” “It won’t hurt anyone.” “No one has to know.” “Everyone is doing it.” “This is the only way I can endure stress or face pain.” “I cannot change.” No matter how we attempt to rationalize our sin, John wants us to realize that when we do sin, we are imitating the devil who sinned from the beginning.

“How, then, can a believer do what is right (3:7b) and commit sin (3:8a) in the space of a few seconds? Consider Peter. He boldly confessed that Jesus is the Christ, and Jesus blessed him because God had revealed it to him (see Matt 16:13-17). However, in no time, Jesus told Peter, ‘Get behind me, Satan,’ when he denied that Christ must suffer (Matt 16:21-23).

“Throughout each day, your actions will either be influenced by God or the devil. Satan can’t make you sin, but he can entice you. So, to whom will you listen? Will you be ‘of the devil’ so that he gets credit for your deeds? Or will you live by the truth, come to the light, and do works for which God gets the credit (see John 3:21)? Turn to Christ who can render powerless the devil’s works in your life (1 John 3:8). To avoid living a life that is not of God takes more than merely carrying your Bible and saying, ‘hallelujah.’ It requires doing what is right and loving fellow believers in submission to the Holy Spirit (3:10).” 13

John also wants us to realize that when we sin, we are opposing Christ’s work: “For this purpose the Son of God was manifested, that He might destroy the works of the devil.” (3:8b). What are “the works of the devil”?  In the context, we are told that “he who sins is of the devil” (3:8a) and the person “that does not practice righteousness is not of God, nor is he who does not love his brother” (3:10b). Hence, Satan’s works include all sin, especially refusing to “practice righteousness” by loving one’s Christian “brother.”

The primary way Christ destroys the works of the devil is seen in the next verse: “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” (I John 3:9). The way that Christ destroys the work of the devil (3:8) is to give believers a new sinless self (“seed”) which cannot sin. Since God cannot sin, the divine nature He places inside His children cannot sin either. A sinless Parent cannot beget a sinful child. So, sin is never an act of the born-again nature inside us because it is incapable of sinning (3:9) and because all sin is sourced in the devil (3:8).

However, some Bible teachers and translators interpret the Greek present tense of 3:9 to mean no Christian sins continually or habitually (see discussion of 3:6). According to this view, prolonged continuation in sin does not take place if one is truly born again. The NIV translation reflects this view inserting the words “will continue” and “go on” in front of the present tense verbs: No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.” (I John 3:9 NIV). As pointed out previously in 3:6, this view is not plausible because habitual or continuous action is not inherent in the Greek present tense.The translators have added these additional words based on their theological point of view, not a careful study of the Greek grammar. 14

J. P. Louw has demonstrated convincingly that the present tense in John’s first epistle does not mean continuous or habitual action. 15  It is best to understand the present tense in I John 3:9 in an absolute sense (“Whoever has been born of God does not sin… he cannot sin”) because the present tense (“does not sin… cannot sin”) in the New Testament never bears the habitual meaning (“will continue to sin… cannot go on sinning”) without the assistance of qualifying words like diapantos (“continually”- Luke 24:53; Heb 9:6; 13:15); eis to diēnekes (“continually”- Heb 7:3; 10:1); 16 or pantote (“always”). First John 3:9 has no qualifying words.

This use of the absolute present tense is consistent with John’s refutation of the antichrists’ tolerance of sin. John has already said there is absolutely no sin in God (1:5), in Jesus (3:5), and in the born-again nature of the believer (3:9). 17

In 3:9, John states that the person “born of God does not sin, for His seed remains in him.” “His seed” refers to God’s nature.

“His divine nature is passed down through His divine seed. The new birth places His seed in us. Just as my physical seed cannot produce something outside its genetic code, so God’s seed cannot produce something contrary to His nature, that is, sin. God’s nature cannot produce sin. God’s nature in us (His seed) cannot produce sin.” 18

It is important to realize that sin is never an act of the true born-again nature that a person receives from God when they believe in Jesus Christ (cf. John 1:12-13) because it is incapable of sin (I John 3:9) and because all sin is sourced in the devil (I John 3:8). The apostle Paul refers to this born-again nature as the “new man which was created according to God, in true righteousness and holiness” (Ephes. 4:24; cf. Col. 3:10), “the inward man” (Rom. 7:22), or “the law of the mind” (Rom. 7:23).

Many have wondered how this understanding can harmonize with John’s statement in I John 1:8 that Christians who say they have no sin are self-deceived. Hodges explains:

“In 1:8 John warns, ‘If we say that we have no sin, we deceive ourselves.’ But in 3:9 he says, ‘whoever has been born of God does not sin.’ As total persons, believers do sin and can never claim to be free of it, but their ‘inward self’ that is regenerated does not sin.

“In describing his struggle with sin Paul notes that two diverse impulses are at work. So, he can say, ‘For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members’ (Rom 7:22-23). Previous to this he had concluded, ‘Now if I do what I will not to do, it is no longer I that do it, but sin that dwells in me’ (v 20). His conclusion is simple; ‘So then, with the mind I myself serve the law of God, but with the flesh the law of sin’ (v 24). At the core of his being (in his inward man) he does not and cannot sin. The inward man (the ‘regenerate self’) is absolutely impervious to sin, fully enslaved to God’s will. If sin occurs, it is not the inward man who performs it.

“Sin does exist in the Christian, but it is foreign and extraneous to his regenerated inner self, where Christ dwells in perfect holiness. Since Christ is eternal life (1 John 5:20), the one who possesses that life cannot sin because he is born of God. The divine seed (sperma) of that life remains (menō, ‘abides,’ ‘stays’) in him who is born again, making sin an impossibility at the level of his regenerate inward self.” 19

Comparing John’s statements to Paul’s in Romans 7:14-25, Anderson writes, “The evil which I do is done by me, but not really; it is done by my sin(ful) nature. So, the divine good which I do is not done by me; it is done by my divine nature. Both of these Natures dwell in the child of God simultaneously. However, even though the sin(ful) nature from our ‘B.C. days’ stays with us after we are born again (as does our physical body, our personality, our core intelligence, et cetera), the addition of God’s divine nature with the indwelling Holy Spirit changes our identity forever. We are radically, fundamentally different from the Old Man (all we were before we met Christ or were born-again). We now have the mind of Christ (1 Cor 2:16). ‘For I delight in the law of God according to the inward man’ (Rom 7:22). When I obey the lusts of the flesh, my new inner man (the divine nature) is disgusted and repulsed. I can only cry out with Paul, ‘Oh, wretched man that I am!’ when I choose to follow the lead of my sinful side.

“This inner disgust was not present in my Old Man. Conviction from the Holy Spirit, yes; disgust and anguish such as Paul was reeling from in Rom 7:24, no. The new creature in Christ (2 Cor 5:17) knows that when the believer knowingly sins, he is not acting in accordance with this fundamental change which has taken place within him when he was born-again. He longs with the mind of Christ to act in harmony with his new identity. In fact, that is the only way he can manifest or make visible who really is a child of the King.” 20

After years of studying the New Testament, I have not been able to find any verses which explicitly say our new, regenerate self needs to be transformed into the likeness of Christ before being translated into God’s presence at death or the Rapture of the Church. Why? Because our regenerate self is already sinless (I John 3:9; cf. 2 Cor. 5:8; Ephes. 4:24; Phil. 1:21-23). But our physical bodies in which our born-again self dwells are still unredeemed and will not be transformed into the glorious likeness of Jesus’ resurrection body until He returns for His Church (I John 3:2; cf. Rom. 8:23; I Cor. 15:51-54; Phil 3:20-21; I Thess. 4:14-17). Then and only then will our bodies fully manifest our regenerate self.

The apostles John and Paul want us to understand that sin is foreign to who we are in Christ (I John 3:9; cf. Rom. 7:17-20; Gal. 2:20). But Satan wants to convince us that we are sinners. Why? Because sinning is accepted as natural and normal. But if we realize we are children of God at the core of our being (I John 3:1-9), then we will conclude that sinning is abnormal and unnatural to our Christian lives. Sin is inconsistent with who we are at the core of our being. It conceals our true identity in Christ which is what John addresses in the next verse.

“In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God.” (I John 3:10a). This part of the verse makes the most sense if we understand it to be the conclusion of what John said previously. Hence, the words “in this” refer back to I John 2:29 – 3:9 where John talks about expressing or manifesting our born-again nature by practicing righteousness. The last part of verse 10 looks forward to expressing our born-again nature by loving our Christian brother (3:11-4:19). Both discussions are intended by John to motivate his Christian readers to prepare to have more confidence and less shame at the time of Christ’s coming (2:28).

The key word in 3:10a is the word translated “manifest” (phanera) which means to be “visible” or “plainly…seen.” 21 According to I John 2:29-3:9, a Christian can “manifest” or make visible the “righteous” born-again nature given to him or her at new birth by practicing righteousness. On the flip side, a Christian can conceal his or her born-again nature by not practicing righteousness. 

Hodges writes, “Because a child of God is sinless at the core of his being, he can never be ‘manifest’ through sin as can a child of the devil. While an unsaved person can display his true nature through sin, a child of God cannot. When a Christian sins, he conceals who he really is rather than making it manifest. If the readers perceive someone doing real righteousness, then-but only then-can they perceive this action as a true product of new birth (2:29) and can thus behold God’s love (3:1). This consideration is crucial to John’s advancing argument” 22 whereby he defines “righteousness primarily in terms of Christian brotherly love and to show how such love properly expresses itself.” 23

John is saying to Christians in 3:10a, “Express your true self!” The phrase “children of the devil” can refer to both saved and unsaved. Nowhere does the Bible say one is “born of the devil,” “for ‘the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth’ [Augustine, Tract, 4. 10].” 24

“Those who are of the devil, either saved or unsaved, do the devil’s work by opposing the truth (cf. Matt. 13:38; 16:23; John 8:44; Acts 13:10; 2 John 9). One form of opposing the truth is disregarding it. Saved people are of the devil in the sense that sometimes they follow the devil’s leading and do his work, though they no longer belong to the devil. An example of those who are of the devil is the antichrists (plural) that John previously warned about (2:22-23). Jesus called the unbelieving Jews the children of ‘your father the devil’ (John 8:44)” 25 because they opposed the truth Jesus revealed to them about their sinfulness and His identity as the Son of God Who can set them free from bondage to sin (John 8:32-47).

Whenever we sin, we are behaving like children of the devil, since all sin is sourced in him (3:8). The phrase “children of God” can only refer to saved people because the Bible does say only those who believe that Jesus is the Christ are born of God (I John 5:1). Children of God can only express who they really are when they live righteously.

This does not mean, however, that when a Christian sins he is not a child of God regardless of how long or often he sins. But when he does sin, he is only revealing what he was before he was born again through faith in Christ. It does not mean he was never born again with a divine nature. But it does mean he is keeping the divine nature hidden. 26

“A psychiatrist thought he would do an experiment on self-image, so he got ten volunteers, brought them into his office one at a time, and briefed each on his assignment. He explained to them, ‘I want to see how people will respond to someone with a hideous, ugly deformity.’ Then the psychiatrist brought in a make-up artist who put an ugly scar on the right cheek of each volunteer. Before sending the volunteer out, they got a chance to look at themselves in a mirror. After the volunteer had gotten a good look, the mirror was taken away and the make-up artist was told to put the final touches of make-up on the scar. But, unknown to the volunteer, the makeup artist was instructed to pull the scar away before sending the volunteer out. The volunteer did not look any different when he left than when he had come in.

“Each volunteer was told to sit for twenty minutes in the waiting room with other patients to observe their reactions to the phantom deformity of the volunteer. Then their job was to come back into the psychiatrist’s office after observing the reactions and report how people had treated them. Ten different volunteers, with ten different perspectives resulted in reports that were all the same. According to the volunteers who thought they had ugly scars on their cheeks, the other patients in the waiting room were rude to them. People shunned them, and worst of all, if you can believe it, the other patients stared straight at the scars—the scars that weren’t actually there.

“The point of the experiment was to demonstrate that other people react to us in response to how we see ourselves. When you look inside yourself, what do you see—a big, hideous scar, or the Lion of the Tribe of Judah? When you look into the mirror, do you see a prairie chicken or a golden eagle?” 27

How we see ourselves determines how we live. The apostle John wants his Christian readers, including you and me, to see themselves as children of God who possess a sinless born-again nature (God’s “seed”) at the core of their being so they will manifest this righteous nature by living righteously. This type of Christian is represented by the image on the left. He or she is visibly manifesting God’s righteous nature inside them by doing what is right. However, this is not what gets them to heaven. Only believing that Jesus is the Christ makes us born of God (I John 5:1). But manifesting our true identity by practicing Christ’s righteous behavior will give us more confidence and less shame before Jesus when He returns for His church (2:28).

On the other hand, a Christian who is yielding to his or her sinful flesh is hiding their new born-again nature inside them. This type of believer is represented by the drawing on the right. He is behaving like a child of the devil when he sins, since all sin is sourced in Satan (3:8). Failure to manifest their new nature through their actions does not jeopardize their salvation, but it does disrupt their fellowship with God and other believers. It will also reduce their confidence and increase their shame before Christ when He returns for His church (2:28).

Remember Barry Bremen? He concealed his identity from others by wearing disguises. But he was unable to hide his identity from his children who possessed the same genetic code as his. Likewise, Christians can conceal their born-again nature from others by sinning. But this in no way erases the spiritual genetic code or divine nature God gave them the moment they believed in Jesus for His gift of eternal life. Such a nature cannot be lost; but it can be hidden from others when we fail to live righteously for our Lord.

Prayer: Heavenly Father, thank You for the righteous born-again nature You gave us the moment we believed in Jesus for His gift of eternal life. Please help us manifest this nature by living life on Your terms and not our own so others can be drawn to Christ living in us. Too often we can yield to our sinful nature instead of relying on the Holy Spirit to express our new nature through righteous living. When this happens, the evil one would like to trick us into thinking that we are not really Your children after we have sinned, thus leading us into more sin. Help us to know and embrace the truth found in 1 John 3:1-10 – that we are Your children at the core of our being – so we can avoid the devil’s deception and rise from our confession to You knowing we are the same inwardly holy children we were before we sinned. In the matchless name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. Retrieved on January 20, 2023, at https://en.wikipedia.org/wiki/Barry_Bremen.

2. Episode 221 of the Sports Media Podcast entitled, “The Amazing, Incredible Story of Barry Bremen, The Sports Imposter. As told by guests ESPN’s Russell Dinallo and Jeremy Schaap” at https://podcasts.apple.com/de/podcast/the-amazing-incredible-story-of-barry-bremen/id1366264191?i=1000569498767.

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. 595.

4. 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 3824.

5. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pp. 156-157.

6. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3771.

7. Hodges, The Grace New Testament Commentary, pg. 594.

8. Anderson, Maximum Joy, pg. 157.

9. Hodges, The Grace New Testament Commentary, pg. 595.

10. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3827.

11. The Greek phrase ek tou diabolou is an ablative genitive of source which is the use of the genitive throughout verses 3:8-10. Hence, the genitive phrase “is not of God” (ouk estin ek tou Theou) in 3:10b means that a Christian who does not practice righteousness nor love his brother does not have actions that are sourced in God – see Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3855 and Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pg. 500.

12. Dillow, Final Destiny, pg. 500.

13. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2943.

14. Anderson, Maximum Joy, pp. 146, 151. 

15. Ibid., pg. 151 cites J. P. Louw, “Verbal Aspect in the First Letter of John,” Neotestamentica 9 (1975): 99-101); cf. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3804 to 3809 who cites Sakae Kubo, “1 John 3:9: Absolute or Habitual?” Andrews University Seminary Studies 7 (1969):47-56; C.H. Dodd, The ]ohannine Epistles, Moffatt New Testament Commentary series (New York: Harper and Row, 1946), pp. 78-81; I. Howard Marshall, The Epistles of John, New International Commentary on the New Testament series, Reprint ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984), pg. 80.

16. Anderson, Maximum Joy, pg. 151; Dillow, Final Destiny, pg. 493 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love: A Verse-by-Verse Commentary (Irving, TX; Grace Evangelical Society Theological Society, 1999), pg. 143.

17. Dillow, Final Destiny, pg. 491.

18. Anderson, Maximum Joy, pg. 159.

19. Hodges, The Grace New Testament Commentary, pp. 595-596.

20. Anderson, Maximum Joy, pp. 159-160.

21. 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. 1047.

22. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3844 to 3849.

23. Ibid., Kindle Location 3849.

24. Tom Constable, Dr. Constable’s Notes on I John, 2022 Edition, pg. 76 cites Robert Jamieson, A. R. Fausset; and David Brown, Commentary Practical and Explanatory on the Whole Bible, Reprint ed. (Grand Rapids: Zondervan Publishing House, 1961), pg. 1504.

25. Ibid., pg. 81.

26. Anderson, Maximum Joy, pp. 160-161.

27. Ibid., pp. 162-164.

I John 3 – Part 2

“Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.” I John 3:6

In the body of his epistle the apostle John explains how we can have more confidence and less shame at the time of Christ’s coming (2:28-4:19). He begins by providing some practical teaching about our new identity in Christ (3:1-10). Since God is righteous by nature (2:29), we can now share in His righteousness through the new birth which has changed who we are at the core of our being. We are now God’s children (3:1a). The world does not understand this new nature because they have not experienced the new birth (3:1b). John goes on to explain that the time is coming when this new nature will be the only nature we manifest because our sinful nature will be taken away and we will receive a new glorified body like that of the Lord Jesus at the time of His return (3:2; cf. Phil. 3:20-21). The certainty that we will be completely conformed (both spiritually and physically) into the image of Christ in the future motivates us to live for the Lord now (3:3).

John wants his Christian readers (2:12-14; 5:13) to change the way they think about sin (3:4-6) because sin can rob Christians of the abundant life Jesus came to give them on earth (cf. John 10:10). Notice I did not say that sin can rob a Christian of heaven. 1 Entering heaven is based on believing in Jesus Christ and His death on the cross which finished paying our sin debt to God in full (I John 5:1, 13; cf. John 3:5-18, 36; 19:30). The book of I John is about how to have fellowship or intimacy with Christ (1:3-4), not about how to get to heaven. John’s concern is that the antichrists or false teachers (2:18-27) were trying to “deceive” John’s readers not to take sin seriously (3:7), 2 which would disrupt their fellowship with God. Hence, John begins this section by addressing the character of sin.

He writes, “Whoever commits sin also commits lawlessness, and sin is lawlessness.” (I John 3:4). Sin is the very opposite of Christ’s purity and the hope believers have of becoming like Him (3:2-3). All “sin” (hamartia) is “lawlessness” (anomia) 3 or wickedness. 4 When a Christian (or non-Christian) sins, he or she becomes a lawbreaker. It does not matter if you sin once or a thousand times; sin is an act of rebellion against God. 5

The apostle wants to open our eyes to the wickedness of sin. It is revolting to God whether it is a little white lie or a violent murder. It sickens God to look at our sin because He is completely holy, and sin is the exact opposite of His holiness. It also sickens God to see Christians tolerate sin in their lives as though it were no big deal. We may justify our sin by telling ourselves, “No one is perfect.” “Everyone is doing it.” “No one will ever know, so it won’t hurt anyone.”

Look at the contrast between man’s rationalization of sin and God’s repulsion of sin:

Man calls it an accident; God calls it an abomination.

Man calls it a blunder; God calls it blindness.

Man calls it a defect; God calls it a disease.

Man calls it a chance; God calls it a choice.

Man calls it an error; God calls it enmity.

Man calls it a fascination; God calls it a fatality.

Man calls it infirmity; God calls it iniquity.

Man calls it luxury; God calls it leprosy.

Man calls it liberty; God calls it lawlessness.

Man calls it a trifle; God calls it a tragedy.

Man calls it a mistake; God calls it madness.

Man calls it a weakness; God calls it wickedness. 6

Instead of rationalizing our sin, God want us to confess and forsake it (Prov. 28:13). Again, this is not to get to heaven, but to have intimate fellowship with the Lord on earth. The consequences of not taking sin seriously can be deadly. Anderson illustrates this:

“There is a small tree which grows in SE Asia known as the Judas-tree. Long before its leaves appear, gorgeous blossoms grow on its branches. Looking like scarlet sunbeams caught among the boughs, the brilliant beauty of the crimson flowers attracts thousands of tiny insects. The wild bees also seek to draw honey from the exquisitely shaped cups.

“But every insect—bee or butterfly—that comes to rest upon the edge of its blossom is overcome by a fatal, curious sort of opiate, or drug, which the flower- juice contains, and drops dead upon the ground below! So, when walking around Judas-trees, a person sees the soft grass covered with dead and dying, bright-winged insects.

“The Judas-tree reminds us of sin. Sin may look bright, pleasant, and attractive to our eyes; it may appear harmless to indulge in it. But lurking behind the “pleasure of sin” is a fatal poison. And sin is a poison, a wickedness that acts as a drug to take away all our motivation for the Christian life, or worse. Wickedness: that’s the character of sin.” 7

Failure to take sin seriously conflicts with the purpose and purity of Jesus Christ Who came to completely remove sin from our lives. Sin is antichrist. John writes, “And you know that He was manifested to take away our sins, and in Him there is no sin.” (I John 3:5). Jesus not only came to save us from the full penalty of our sins when He died on the cross (John 19:30; Rom. 5:9a, 10a; 6:23a; I Cor. 15:3), but He rose from the dead to live inside us to save us from the power of sin in our daily Christian lives (Rom. 5:9b, 10b; James 1:21-25). The day is coming in eternity when Christ will deliver us from the presence of sin in our lives forever (I John 3:2; Rev. 21:4).

The reason Jesus is qualified to do all this for us is because “in Him there is no sin” (3:5b). There was absolutely no sin in the perfect Son of God because He is fully God (I John 5:20; cf. John 1:1, 34, 49; 5:16-47; 6:69; 8:57-59; 11:27; 20:28; Rom. 9:5; Titus 2:13; Heb. 1:8; et al.) and fully Man (I John:1:1-2; 4:2-3; cf. John 1:14; 4:6; 11:35; 12:27; 19:28; I Tim. 2:5).It took a perfect sacrifice to satisfy God’s holy demand to punish the sins of the world. And Jesus was the only Person qualified for the job (I John 2:1-2; cf. John 1:29; 2 Cor. 5:21; Heb. 4:15; I Pet. 3:18).

Although every Christian has sin in their lives (I John 1:7-8, 10), sin is abnormal and unnatural to the Christian life (Rom. 6:1-4). In fact, it is contrary to the purity of Jesus Christ (I John 3:3, 5). Therefore, it must not be condoned or tolerated in a believer’s life.

A few years ago, my family and I visited a church in North Dakota during the summer that was part of a German community. I was so impressed with how everyone seemed to be concerned about the cleanliness of their town. All the lawns were neatly mowed, and the sidewalks were swept and free of grass trimmings. Flowers were strategically planted without a weed in sight. There were no beer cans laying around nor any garbage on the side of the roads. People seemed to take a lot of pride in keeping their community looking clean and tidy.

When we left that place, I wondered what would happen if I showed more concern for the cleanliness of my heart than those people showed for their community? Inward cleanliness leads to outward cleanliness in the eyes of the apostle John. The righteous nature of God which was given to us the moment we believed in Christ (Rom. 4:5; I John 2:29; 5:1, 13), is to be manifested outwardly in our practice – not so we can get to heaven, but so God is glorified before people on earth (cf. Matt. 5:16).

Failure to take sin seriously is contrary to abiding in Christ Who is a sinless Person. “Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.” (I John 3:6). John has just said there is absolutely “no sin” in Jesus(3:5). It follows that a Christian who “abides in” Christ (a sinless Person), absolutely “does not sin” (3:6). John is saying that sin is never the product of having fellowship or intimacy with Christ (“abides in Him”).Remember “abides” (menō) is one of John’s favorite words for fellowship or intimacy with Jesus.

Unfortunately, many Bible interpreters fail to see this logical connection between the absolute present tenses in verses 5 and 6.They conclude that verse 6 means if a person who claims to be a Christian continues to sin, he or she is not truly saved. The NIV translation conveys this interpretation by inserting the words “keeps on” and “continues” in front of the present tense verbs: “No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.” (I John 3:6 NIV). However, continual action is not inherent in the Greek present tense. The translators have added these additional words based on their theological point of view, not a careful study of the Greek grammar. 8

“For example, Jesus refers to His single act of coming to the earth at His incarnation in the present tense in John 6:33 when He says, ‘For the bread of God is He who comes down from heaven and gives life to the world.’ Is there anyone who would like to tell us that the present tense here means continuous action, that is, that Jesus is continually coming down from heaven? I don’t think so. The present tense can mean continuous action, but that is only one of its ten different uses, and it’s a fairly rare usage. There need to be other indicators in the context of the verb before we conclude that the meaning is continuous action.” 9

“It cannot be shown anywhere in the New Testament that the present tense can bear this kind of meaning without the assistance of other words.” 10

It is best to understand I John 3:6a in an absolute sense (“no one who abides in Him sins”) because the present tense (“no one… sins”) in the New Testament never bears the habitual meaning (“no one keeps on sinning”) without the assistance of qualifying words like diapantos (“continually”- Luke 24:53; Heb 9:6; 13:15); eis to diēnekes (“continually”- Heb 7:3; 10:1); 11or  pantote (“always”). First John 3:6a has no qualifying words.

In the immediate context John affirms that “in Him (Christ) there is no sin” (3:5). Clearly this is an absolute denial of sin in God’s Son. Therefore, the present tense in 3:6a is also an absolute denial of sin in the person who abides in Christ. One cannot abide in a sinless Person (3:5) and sin at the same time.  

To say that verse 6 means a genuine Christian will not continue to sin contradicts I John 1:8 which says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Since John includes himself and the other apostles with the use of the word “we” in this verse (1:8; cf. 1:1-7), he must be referring to genuine Christians who say they have no sin and are thus self-deceived. 12 Both I John 1:8 and 3:6 refer to genuine Christians.

But what does John mean when he says, “Whoever sins has neither seen Him nor known Him” (I John 3:6b)? To properly understand John’s meaning, we need to turn to the Greek grammar like we did in I John 2:3-4. Once again, the apostle John uses the Greek perfect tense with the verbs “seen” (heōraken) and “known” (egnōken). You may recall that with “verbs describing a state of being (to know) as opposed to verbs of action (to hit), the perfect tense expresses an intensified state. In other words, ‘to know’ in the perfect tense becomes ‘to know intensively’ or intimately. ‘To see’ in the perfect tense becomes ‘to see very closely.’” 13

John is telling us that “whoever sins” (a Christian or non-Christian) – whether it is once or a thousand times – means he or she “has neither seen” Christ closely “nor known Him” intimately. These verbs describe close fellowship with Christ. Sin is never the result of having intimate fellowship with Jesus. When a person “abides” in Christ, he or she has “seen” Him more closely and “known” Him more intimately. Sin is never the product of seeing and knowing Christ in a fellowship sense.

John is not saying that a person who sins has “never” seen or known God. For example, if you see a person with a starving look on his or her face, you can conclude they have not eaten recently, but you cannot conclude they have never eaten. A person sins in the “darkness” (1:6) where he or she is not seeing or knowing God more intimately. Sin is a result of blindness or ignorance toward God. But this does not mean he or she has never walked “in the light” (1:7) where God is seen or known more intimately.

Someone may argue that this absolute denial of sin in the person who abides in Christ also contradicts I John 1:8 which says a Christian who denies he has sin is self-deceived. Hodges comments, “First John 1:8 makes it clear that no Christian can ever claim to be experientially completely free from sin in this life. But at the same time the experience of ‘abiding in Him’ is a sinless experience. One area of obedience is not ‘contaminated’ by the presence of sin in other areas. If a person obeys the command to love his brother, that obedience is not tainted in God’s sight by some different sort of failure in the life, such as a lack of watchfulness in prayer (cf. Eph 6:18).

“When a believer is walking in fellowship with God, He is able to look past all his failures and sin and see the actual obedience that is there. In 1:7 John explained that even while walking in the light, there is cleansing going on by virtue of the blood of Christ. As a believer walks in the light and does what God commands, God sees him as one who is totally cleansed and is without any charge of unrighteousness.

“Thus, when a believer abides in Him, the positive obedience is what God takes account of and recognizes. The sin that still remains is not in any sense sourced in the abiding life, and that sin is cleansed in accord with 1:7. The experience of ‘abiding’ is therefore equivalent to obedience.” 14

Hodges also writes, “The fact remains, however, that Christians do not experience the sinless life perfectly on this earth; hence 1:8, 10 remain true. The two ideas are not really incompatible. The Christian still experiences a genuine struggle with the flesh and overcomes its impulses only by the help of the Holy Spirit (cf. Gal. 5:16-26).

“Paul’s thinking also conforms with this view. In his struggle with sin, he was able to conclude, ‘Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it’ (Rom. 7:20). In this way Paul could perceive sin as not a real part of what he was at the most inward level of his being (cf. Rom. 7:25). When he wrote, ‘I no longer live, but Christ lives in me’ (Gal. 2:20), he implied the same thing. If Christ alone really lives, sin can be no part of that experience. Insofar as God is experienced by a believer, that experience is sinless.” 15

In summary, God wants us to take sin more seriously because…

  • The character of sin is repulsive to God (3:4).
  • Sin conflicts with the purpose and purity of Christ (3:5).
  • Sin is contrary to abiding in Christ (3:6).

To knowingly and willfully sin makes us a stranger to Jesus Christ because Christ is sinless. One cannot abide in a sinless Person and sin. Sin is never the product of abiding in Christ. That is, one cannot deliberately sin and be close to Christ at the same time. A believer in close fellowship with Christ wants sin out of his life. But a Christian who takes sin lightly in his life does not know Christ intimately. If he did, he would take sin more seriously.

Prayer: Heavenly Father, thank You for wanting us to take sin more seriously because it can rob us of the joy of seeing You more closely and knowing You more intimately. Too often we can take sin lightly because we are not in fellowship with You. If we were close to You, we would be sickened by our sin as You are. Please help us to see You more closely and to know You more intimately so we will want sin out of our lives. Our sin is a big deal because it caused Jesus to suffer and die in our place on a cross so we could be forgiven when we believe in Him. By Your grace, may each of us abide in Christ and have close fellowship with Him so we can live a life that is honoring to You. In Jesus’ name, we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 145.

2. 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 3795.

3. 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. 85.

4. Anderson notes, “This Greek word is used to translate twenty-four different Hebrew words in the Septuagint (the Greek translation of the Hebrew OT). Most frequently it is used to translate the Hebrew word ‘awon, which means “wickedness” or “iniquity” (Anderson, Maximum Joy, pg. 147).

5. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2942.

6. Anderson, Maximum John, pp. 147-148.

7. Ibid., pg. 148.

8. Ibid., pg. 151.

9. Ibid., pp. 146-147.

10. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3805 to 3809.

11. Anderson, pg. 151.

12. Ibid., pg. 145.

13. Ibid., pg. 150; cf. K. L. McKay, “On the Perfect and Other Aspects in the New Testament Greek,” Novum Testamentum, Vol. 23, Fasc. 4 (Brill: 1981), pp. 289-329.

14. 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. 595.

15. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3818 to 3822.

I John 3 – Part 1

“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” I John 3:2

The apostle John has just spoken about how a born-again person can make himself visible by practicing righteousness (2:29). The thought of new birth brings an exclamation of wonder from John: “Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore, the world does not know us, because it did not know Him.” (I John 3:1). When John uses the word for “Behold” (Idete), he is saying to “stop whatever you are doing and pay attention” 1 to or “look with wonder at the amazing love that God has toward us in that we should be called His children.” The Greek word for “what manner of” (potapēn) sometimes conveys a sense of intensification, like “how great,” “how wonderful,” or “how glorious.” 2John wants us to pause and focus on how glorious the love of God toward us is. 3

God “the Father” expressed His “love” toward us by placing us in His family the moment we believed in Jesus “that we should be called children of God!(cf. John 1:12). Believers in Jesus are “called children of God” because they are born-ones (tekna) of “the Father.” 4 If we see a child of God manifesting Christ’s righteous behavior (2:29), we can look at him as the recipient of God’s marvelous love (3:1a).

Few verses in the Bible are as beautiful as this one. For believers to experience victory in their Christian lives, they need to know Who their Daddy is! God is their perfect heavenly Father, and He does not share any of the failures or weaknesses of their earthly fathers. In addition, He is the King of creation which makes us royalty. 5

“John is slowly getting around to the new nature we have in Christ. He is saying that God’s nature is righteous. So, we can be born of God and share in His nature. We can be righteous. It stupefies John that God would love us enough to let us share in His nature. This is the same nature that came into Mary in the form of Jesus and was born on Christmas. Part of this same divine nature was passed along to us at new birth. It has changed our entire character and make-up. Now we are truly the children of God. That’s who we really are.” 6

It is an awesome privilege to be called God’s child. When we stop to ponder our new identity in Christ – that we are God’s children – it will take our breath away. When you believe in Christ, you are born of God and share in His divine righteous nature (cf. John 1:12; I John 2:29; 3:9; 5:1). At the core of your being you are God’s child no matter what you or others do, say, or think.

Many of us may believe the lie that says, “I am what I do.” We tell ourselves that what I do determines who I am. So, if I sin, I must be a sinner. What Satan, the father of lies (John 8:44), tries to do is deceive us to believe this lie. Hence, when I sin, he whispers the lie that I am a sinner so I will perceive that sin is the normal and natural outgrowth of who I truly am at the core of my being. But listen to what God says: “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).

Our born-again self (“whoever is born of God”), John tells us, “does not sin.” Sin can never be traced back to my new identity in Christ. At the core of my being, I am now God’s dearly beloved child through faith alone in Christ alone (I John 5:1; cf. John 1:12). I am defined by what God says about me, not by what I do. Satan cannot “touch” or defeat our born-again nature (I John 5:18). This is important to remember especially after being humbled by our sinful failures.

The evil one would like to trick us into thinking that we are not really God’s children after we have failed, thus leading us into more failures. But if we know and embrace the truth found in I John 3:1 and 5:18, we can avoid the devil’s deception, and rise from our confession of sin to the Lord (cf. I John 1:9) knowing we are the same inwardly holy children we were before we sinned.

God is righteous and we can now share in His righteousness. This new birth has changed who we are. We are now God’s child having been begotten by Him. However, it should not take us by surprise when the world looks at us and fails to perceive that we are children of God. Why? Because the world did not “know” (ginōskō) Christ (or God the Father) experientially, 7 they cannot recognize His children either (I John 3:1b). Since they do not know the Divine Parent, they do not know His children either. 8

The world does not know what it is like for a Christian to be given a new righteous nature from God because the world has not experienced God in this way. Anderson explains, “Until someone has experienced the new birth, it’s even hard to explain what it is like to have this new nature within. But in verse two John goes on to explain that one day this new nature is the only nature that we will manifest.” 9

“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” (I John 3:2). The word “Beloved” (agapētoi) connects back to the thought of verse one where Christians are described as the recipients of the glorious love of God the Father who regards them as His children. 10 Verse two informs us that believers in Jesus now have a new spiritual nature (“now we are children of God”) that is invisible to the world (“it has not yet been revealed what we shall be”).This suggests that there is no physical transformation from the new birth.

Believers in Christ will not undergo a physical transformation which outwardly manifests their spiritual birth until Jesus “is revealed.” The word translated “revealed” (phaneróō) twice in this verse is also the same word translated “appears” (phanerōthē) in I John 2:28. When Jesus “appears,” what believers “shall be” will “appear” too. Since “we shall be like” Christ physically when He returns for His church (cf. Phil. 3:20-21),Christians do not want to “be ashamed before Him” now (2:28; cf. 4:17-19). 11

The reason we “shall be like” Jesus physically when He appears is because we shall see Him as He is.” The moment we see the Lord Jesus in all His glory when He returns in the air for His church, our sinful nature will be taken away and Christ will automatically transform our physical bodies into the likeness of Christ’s glorious resurrection body (Phil. 3:20-21; I Cor. 15:51-54). 12

Could anyone but God miraculously transform a person physically into His own glorious likeness who looks at Him? This argues for the deity of Jesus Christ. If Jesus were a mere human, how could He miraculously transform another human being into His glorious likeness!?! It would not happen. But the fact that Christ is God (I John 5:20; cf. John 1:1; Titus 2:13) explains how seeing Him when He returns in glory can change us physically into His own glorious likeness.

Looking at a mere human being does not change our physical bodies. If I was to behold President Biden or evangelist Franklin Graham in person, my physical body would not be changed into their likeness. There is no human being on earth that could do that to us. But Jesus Christ can and will when He returns for His church at any moment because He is Lord of all!

Such a transforming look agrees with what Paul taught about our present spiritual transformation which takes place as we behold Christ’s glory in the Scriptures: 13 “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” (2 Cor. 3:18). In the context, the “mirror” Paul has in mind is the Scripture (2 Cor. 3:12-16; cf. James 1:21-25). As a Christian approaches the Bible openly with the eyes of faith (“with unveiled face”), he or she sees the reflection of Christ’s glory in the “mirror” of the Bible which transforms him or her “from” one stage of Christ’s “glory to” to the next stage of Christ’s “glory” through the power of God’s “Spirit.” 14

“Can you think of anything more wonderful than seeing Jesus? We have sung about Him, talked about Him, studied about Him, communicated with Him, but the grand climax will be when we see Him.” 15

The prospect of being physically transformed into the glorious likeness of the Lord Jesus Christ when we see Him at the time of His appearing can have a purifying effect on a Christian’s life now. John writes, “And everyone who has this hope in Him purifies himself, just as He is pure.” (I John 3:3). One of the best ways for Christians to purify themselves from sin now is to focus on “this hope” of Christ’s return at any moment and the accompanying physical and spiritual transformation that will occur with it. 

Anderson writes, “That John speaks of this hope as a purifying hope is one of the reasons we believe the rapture will occur before the Tribulation begins. If the rapture takes place after the Tribulation, as many teach, I could wait until the middle of the Tribulation to start cleaning up my act. I could just wait around until the Man of Sin reveals himself, and then I could start getting serious about my Christian life. After all, I could count the days until His appearing. It will be 1260 days from the revelation of the Antichrist.

“No, we believe the NT teaches Christ can come for His bride at any moment. We don’t know when that will be.” 16

To illustrate this, let’s say you are a close friend of President Biden and he said he planned to drop in to see you on one of his frequent trips to Delaware. You ask, “Do you know when that will be?” “Why?” he asks, “Well, I want to make sure the house is clean when you come.” “Oh,” he says, “Well I want to surprise you. Just keep it clean.” 17 That’s what the apostle John is saying in I John 3:2-3.

The promise that Jesus Christ could return for His church at any moment is one of the greatest reasons for us to live for Jesus now. Focusing on Christ’s any-time-return “purifies” us inwardly so we can have confidence and not be ashamed before Him when He appears.

Prayer:  Precious heavenly Father, thank You for the amazing way You have given Your love to us by declaring that at the core of our being we are Your dearly loved children no matter what we or others say, think, or do. Since we are Your children, we have all we need (Your nature, Your Spirit, and Your Word) to manifest Your righteous and loving nature. The world does not know what it is like for us to be given a new spiritual nature because they have not experienced You in this way. The day is coming, however, when we will undergo a physical transformation which outwardly manifests our spiritual birth at the time of Christ’s coming for His church. Help us focus on this hope of Christ’s return at any moment which purifies us inwardly from sin now so we can have confidence and not be ashamed before Him at His coming. Lord God, please lead us to those without Christ so we may share the gospel with them so they may believe in Him for His gift of eternal life. Then they too can prepare to face Christ with confidence at His coming. In the mighty name of Jesus Christ, we pray. Amen.   

ENDNOTES:

1.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. 720.

2. Ibid., pg. 856.

3. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 137.

4. 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 3780.

5. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2941.

6. Anderson, pp. 137-138.

7. The Greek word translated “know” (ginōskō) refers to experiential knowledge (see 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 205650 to 205667.

8. Tom Constable, Dr. Constable’s Notes on I John, 2022 Edition, pg. 69.

9. Anderson, pg. 138.

10. 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. 594.

11. Ibid.

12. Ibid.

13. Ibid.

14. See Zane C. Hodges’ helpful discussion on 2 Corinthians 3:18 in his book Six Secrets of the Christian Life (Corinth, TX: Grace Evangelical Society, 2016 Kindle Edition), pp. 15-19.

15. Constable, pg. 70 cites J. Allen Blair, The Epistles of John: Devotional Studies on Living Confidently (Neptune, N.J.: Loizeaux Brothers, 1982), pg. 92.

16. Anderson, pp. 138-139.

17. Adapted from Ibid., pg. 139.