Jesus is God – See you in Heaven

I John 4 – Part 4

“Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world.” I John 4:17

It is important to understand that the New Testament speaks of two different judgments separated by the Millennium or one-thousand-year reign of Jesus Christ on earth. The first judgment is for believers in Jesus at the Judgment Seat of Christ which takes place in heaven after the Rapture of the Church (Rev. 4:1-4; cf. Rev. 22:12; John 14:1-3; I Cor. 3:8-15; 15:51-52; 2 Cor. 5:10-11; I Thess.1:10; 4:13-5:11). The second judgment is for nonbelievers after the Millennium (Rev. 20:1-10), and it is called the Great White Throne Judgment (Rev. 20:11-15).

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

The apostle John began the body of his epistle in I John 2:28. It was there that he introduced a new theme of having “confidence” instead of shame before the Lord Jesus “at His coming” to motivate his readers to continue to cultivate fellowship or intimacy with Christ despite the increase in false teachers or “antichrists” (2:18-27).¹ The Greek word translated “confidence” (parrēsia) there refers “to a state of boldness and confidence, courage, confidence, boldness, fearlessness, especially in the presence of persons of high rank.” ² Throughout the body of his epistle, John has focused on how to have more “boldness” or “confidence” both when the Lord Jesus returns (2:28) and when we pray (3:21-22).

Some Christians assume that they could not possibly experience shame at the Judgment Seat of Christ because all their sins were forgiven the moment they believed in Christ for His gift of salvation (Acts 10:43; Col. 2:13-14). But the apostle John reminds us it will be possible for transformed Christians (I John 3:2-3) to experience shame before the Lord Jesus (I John 2:28) when He evaluates both the “good or bad” things they have done in their Christian lives (2 Cor. 5:10). Keep in mind that Revelation 21:3-6, which speaks of there being no more death, nor sorrow, nor pain, takes place after the Judgment Seat of Christ (Rev. 4:1-4) and the Millennium (Rev. 20:1-10). In our transformed bodies (Phil. 3:20-21; I John 3:2), we will probably be more sensitive to sin because our sin nature will be gone along with its excuses and rationalizations for sin (I John 3:2-3). We will have a greater capacity to feel holy shame over sins that we committed on earth.

“It is true, of course, that the Lord Jesus by His death on the cross took away all of our sins, past, present, and future (John 1:29; 1 John 2:2). Sin is no longer a barrier to anyone having eternal salvation. The moment we believe in Jesus for eternal life, He gives it to us. Eternal life, however, does not exclude accountability. Believers still need fellowship forgiveness (1 John 1:9). And if a believer is out of fellowship with God when his life is over, he will experience shame at the Bema.” ³

John now concludes the body of his epistle (I John 4:17-19). “Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world.” (I John 4:17). John uses the same Greek word translated “boldness” (parrēsia) that he used in 2:28 and 3:21 where it was translated as “confidence” in the New King James Version.

In I John 4:12, John spoke of perfecting God’s love “in us” (en hēmin) when we love one another with the same sacrificial and selfless love that Christ extended to us (4:12-16; cf. 4:9-10). When God’s love reaches completion “in us,” there is no hate in our relationships with other believers. In 4:17 when John speaks of perfecting God’s love “among us” (meth’ hēmōn), there is no fear in our relationship with God, especially as it relates to “the day of judgment” (4:17-19). ⁴

When John refers to “the day of judgment” (4:17), he does not mean the final judgment of the unsaved which determines the degree of their punishment in the lake of fire (Rev. 20:11-15). He is speaking here of Christians appearing before the Judgment Seat of Christ which will take place in heaven after the sudden removal of the church from the earth (cf. Rom. 14:10-12; I Cor. 3:8-15; 2 Cor. 5:10-11; I John 4:17-19; Rev. 4:1-4).

A believer may have “boldness” that Christ will approve of his or her Christian life if he or she has entered a mature experience of God’s love (“love has been perfected among us”) by loving other brothers and sisters in Christ. Our “boldness” arises from doing what we know Christ wants us to do – namely love one another (cf. John 13:34-35).

The reason a loving Christian will have no fear before Christ at this time is “because as He is” loving, “so” we can be loving “in this world” as well (4:17b). The more loving we become in our relationships with God’s people, the more we will become like our Judge, Who “is love” (4:8, 16). An unloving believer is not like his Judge so he may be afraid of rebuke or loss of reward as he anticipates standing before Christ at the Judgment Seat (cf. Matt. 24:48-51; 25:24-30; Luke 19:20-26). But a loving believer is one in whom the work of God’s love has been “perfected” or made complete, and the benefit of that is boldness before the One Who will judge him. ⁵ Mature love expels fear when moral likeness exists between the Judge and the one being judged.

“God’s love is not perfected in a Christian whose heart is simply a reservoir in which to receive it, but only in a Christian whose heart furnishes an aqueduct to convey it to others.” ⁶

“Every believer will stand before the judgment seat of Christ. Don’t think of it as a trial to determine your salvation but as the Judge’s opportunity to evaluate the Christian life you lived (see 2 Cor. 5:10). In spite of your sins and failures, if you actively sought to minister in love to members of God’s family, you will be able to stand with confidence on that day because ‘love covers a multitude of’ offenses (1 Pet 4:8).” ⁷

“The idea of having boldness in the day of judgment is stunning. Reasonable Christians, even though fully assured of their salvation, will realize ‘the terror of the Lord’ (2 Cor. 5:11). The possibility of triumphing over that ‘terror’ is challenging indeed. Yet this is possible if believers ‘abide in love’ (1 John 4:16).” ⁸

I realize that some believers are opposed to the possibility of experiencing fear in heaven at the Judgment Seat of Christ. But we must remember that fear is sometimes appropriate in relationships.

“A child raised in a good home need not fear rebuke if he is doing what his parents ask. A student in school who is obeying the teacher’s rules need not fear detention. A hardworking employee who is abiding by the office regulations has no reason to fear being put on probation.

“The knowledge that actions have consequences motivates us to do right. Many Christians don’t stop to think that the same is true in our relationship with God. If we are busy doing what He wants us to do, manifesting His love to others, we need not fear discipline now or rebuke at the Judgment Seat of Christ.” ⁹

Like obedient children of good parents, we have nothing to fear at the Judgement Seat of Christ. We can and should be confident, for our Lord is a Judge Who is loving, gracious, and fair. He will reward believers in whom His love has matured. ¹⁰

The apostle John continues by saying, “There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love.” (I John 4:18). LovingChristians can anticipate standing with “no fear” before Christ at His Judgment Seat because fear cannot exist with God’s agapē “love.” As believers grow in their love for God and other Christians, God’s “perfect love casts out fear, because fear involves torment.” The more loving we become on earth now the less fear we will have as we anticipate the Judgment Seat of Christ in the future.

When John says, “fear involves torment,” the word for “torment” (kolasis) occurs only two times in the New Testament. The first time is in Matthew 25:46 where Jesus speaks of the eternal punishment of nonbelievers. Clearly the meaning of the word is “punishment” in that verse.¹¹In I John 4:18, it seems to speak of a temporal form of punishment.

Hodges explains, “Fear carries with it a kind of torment that is its own punishment. Ironically, an unloving believer experiences punishment precisely because he feels guilty and is afraid to meet his Judge. Such fear prohibits a completed love (one who fears is not made perfect in love). But a Christian who loves has nothing to fear and thus escapes the inner torment which a failure to love can bring.” ¹²

Hodges also says, “John likely has in mind the truth that ‘whom the Lord loves He chastens, and scourges every son whom He receives’ (Heb 12:6). In fact, this NT truth is found on the lips of the Lord Jesus in Rev 3:19, ‘As many as I love, I rebuke and chasten.’

“If a Christian experiences fear as he anticipates being evaluated at the Judgment Seat, then this fear can be regarded as a punishment intended to awaken him to his need to correct his behavior. Unpleasant as it is, like all divine discipline (Heb 12:11), it is nevertheless a signal of God’s love and of His desire to see believers made perfect in love. If the Christian responds to this kind of discipline, the discipline is effective and ‘yields the peaceable fruits of righteousness’ (Heb. 12:11), which for John are inseparable from love.” ¹³

Anderson suggests that the Greek word translated “torment” (kolasin) means restraint. It “is also used of pruning a fruit tree to stunt its growth. So, fear keeps our love from growing up. Fear of what? That which we all fear in relationships, whether it’s with God or men— rejection. Most of us are afraid of rejection from other people. Those who aren’t have felt the sting of rejection so much they have lost their ability to consciously feel at all. This fear of rejection stunts the growth of perfect love…

“… So I agree with three of my favorite dictionaries of NT Greek, which suggest ‘restraint’ as the best English translation of kolasin. In other words, fear holds us back; it restrains us. It keeps or prevents us from reaching out in sacrificial, selfless, unconditional love. But when we release the Spirit, He can and will produce the fruit of agapē love in our lives. He will cast out the fear which retrains us.” ¹⁴

The key to preparing for the Judgment Seat of Christ is underscored in verse 19. “We love Him because He first loved us.” (I John 4:19). The majority of Greek manuscripts contain the word “Him” (Auton) in this verse. It should be mentioned that the standard critical editions of the Greek New Testament omit “Him” and so do the translations based on them [e.g., JB, NASB, NIV, etc.]. This omission is unfortunate because verse 19 is critical to what follows in 4:20-21. ¹⁵

Up to this point in John’s epistle, he has been focusing on directing our love toward other Christians (“one another” – 3:11, 23; 4:7, 11-12). Now the apostle speaks directly for the first time in his letter about loving God. A Christian’s love for God originates from His love for us. If we are maturing in our love for one another and for God, there can only be one reason for this. It is “because He first loved us.” ¹⁶

As Anderson suggests, the primary reason Christians fail to love one another or God, is because of the fear of rejection. But Christ’s perfect love for us contains no such fear.

Anderson writes, “We get a real clue from the statement that we love God because He first loved us. He was the initiator. We were His sinful enemies. Time and time again He had felt the sting of rejection from us. Even after He came to earth and began to display His wonderful acts of mercy, compassion, and healing, Jesus was rejected by men. We built a high wall of rejection between us and Him. But because ‘God is love,’ perfect love, He is not afraid of rejection. It hurts. It grieves Him deeply. But He is not afraid. So, He set His cross down next to that wall of rejection built by our sins … and He climbed that wall, for you and me. We love Him because He first loved us. Fear of rejection is what keeps us from making the first move, especially if we have already been hurt a number of times by someone who means a lot to us.

“What we are saying here is that only God’s love (mature agapē) can bust through the sinful layers of self-protection which keep us from experiencing oneness with Him and other believers (intimacy/fellowship). We all enjoy the feelings of philē love in marriage, friendships, families, even church. But without growing agapē we will lose those feelings and never get them back. The mistakes we make in relationships because of our sinfulness can create enough pain to destroy all positive feelings of one toward another. But growing agapē can cast out fear. We can reach out again.” ¹⁷

No matter how much rejection we have received in the past, God’s perfect love for us can cast out our fear so we can risk loving others again. We love God because He first loved us. We cannot give what we do not have, but once we have received God’s love through faith in Jesus Christ, if we stay close to Him in fellowship, we just get better and better at loving people so we become more like our Judge Who will evaluate our Christian lives at His Judgment Seat. This is God’s climatic message to us in the body of I John (2:28-4:19).

Years ago, Princess Diana made a very interesting observation: “The biggest disease this world suffers from is people feeling unloved.” ¹⁸

If you find yourself suffering from the absence of love, there is only one lasting remedy. It is not found in a bottle, a hotel room, money, a pill, or in a syringe. It is found in the Person of Jesus Christ Who loved us without measure.

If you do not know for sure you have eternal life and a future home in Christ’s heaven, please understand that Jesus offers eternal life freely to all who believe in Him. Christ said, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (John 3:16). Jesus did not say, “God knows how to love.” It is saying something five hundred times greater. “For God so loved the world.” To help us understand the love of God, take the word “so” and let the “S” stand for “something” and the “O” for “other.” God’s love is SOMETHING OTHER than we have ever known.

God does not love us with the love of a two-year old who says, “I’ll love you as long as you do things my way.” God does not love us with the love of a twelve-year old who says, “I’ll love you for what I can get out of you.” Nor does God love us with the love of a twenty-two-year-old who says, “I’ll love you as long as you love me in return.” Instead, He loves us with the kind of love that says, “I love you. Period.”

God’s love is a deep and unselfish love. It is not based on who you are or what you do. It does not matter if you are a great athlete, the President of the United States, or a person who pushes a broom in an office where everybody else pushes a pen. God knows where you live, He knows everything about you, and He says, “I love you!”

You have lied, and God still loves you. You have been unfaithful to your spouse, yet He loves you. You have entertained a lot of thoughts you should not have, yet He loves you. You take His name and use it as a curse word, and yet He loves you. You have tried to medicate unwanted feelings and memories in immoral ways, yet He loves you. You have harbored hatred in your heart toward those who have offended you, yet God still loves you.

Think about your friends for a minute. Some of them will love you if you are on your best behavior, but God will love you even when you are at your worst. Some of them will love you if you speak well of them, but God will love you even when you curse His name. Some of them will love you as long as you take what you have and give it to them, but God will love you even if you take everything He has given you, and never give Him a thank You. There is nothing you can do to cause God to love you any less.

When Jesus said, “For God so loves the world that He gave His only begotten Son…”, we learn that God’s love gives, it does not take. God gave His best (His Son) when we were at our worst (ungodly sinners). Our hope is based on the fact that “God gave His only begotten Son,” so that instead of you and me dying on the cross for our sins, Jesus Christ died in our place. Instead of us paying for what we have done by our own death, Christ paid for what we have done by His death.

Could you kill your only child to save others? No. Our love is pale compared to God’s love for us. When God says, “I love you. Here’s My perfect and only Son,” that is love. The greatest proof of His love is that He would allow His only begotten Son, Jesus Christ to die for our sins and rise from the dead (I John 4:9-10; cf. Rom. 5:8).

Why did Jesus do this? “…That whoever believes in Him should not perish but have everlasting life.” What does it mean to believe? The phrase “believes in Him” (pisteuōn eis Auton) means to be persuaded that Christ is speaking the truth here and is therefore worthy of your trust. ¹⁹

Will you take Jesus at His Word and believe He is speaking the truth when He says, “whoever believes in Him should not perish but have everlasting life”? Christ says you “believe” and “have.” Contrary to many evangelistic invitations today, Jesus does not say you “follow” or “obey” and “have.” He never says you “pray” or “surrender” and “have.” Nor does He say you “give” or “confess” and “have.” Christ invites you to take by faith the eternal life that He is freely offering to you. If you just did that, you can tell Him through prayer.

Prayer: Dear Lord Jesus, I need Your love in my life. I understand now that You loved me by taking my place and punishment when You died on the cross for all my past, present, and future sins and rose from the dead. I am now believing or trusting in You, Jesus (not my good life, religion, or prayers) to give me Your free gift of eternal life. Thank You for the everlasting life I just received. In Your holy name, I pray Lord Jesus. Amen.

When you believed in Jesus alone for everlasting life, He gave you eternal life which can never be lost (John 6:35-40; 10:28-29). Christ has come to live inside you through His Holy Spirit (John 7:37-39; Ephes. 1:13-14). As you learn to abide in Him and His Word with other believers, His love will be poured out into your heart so you can share it with others (I John 2:3-6, 28; 3:14-4:16; cf. John 15:4-17; Rom. 5:5). The more loving you become in your relationships with God and other Christians, the less fear you will have as you anticipate the Judgement Seat of Christ because you are becoming more like the Judge (I John 4:8, 16) Who will evaluate your Christian life.

Prayer: Heavenly Father, if we are honest, there are times in our lives when we are afraid to love others because of the rejection we have experienced from people in the past. Our fears keep us from initiating contact with others. Thank You, Jesus, for showing us that Your perfect love is not afraid of rejection. It hurts You deeply when we reject You, but out of love for each of us You still endured the cross so we may be in a loving relationship with You. Please help us grow in Your perfect love so we can break out of the many layers of self-protection and experience deeper fellowship with You and other Christians. We invite You to love others through us so we may have more confidence and less shame when we stand before You at the Judgment Seat of Christ. In the mighty name of Jesus, we pray. Amen.

ENDNOTES:

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

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

3. Robert N. Wilkin, The Road to Reward: A Biblical Theology of Eternal Rewards Second Edition (Corinth, TX: Grace Evangelical Society, 2014 Kindle Edition), pg. 21.

4. Constable, Dr. Constable’s Notes on I John, pp. 101-102.

5. 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 4000 to 4006.

6. Wilkin, The Road to Reward, pg. 22 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Denton, TX: Grace Evangelical Society, 1999), pp. 198-199.

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

8. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 601.

9. Wilkin, The Road to Reward, pg. 21.

10. Ibid., pg. 22.

11. Bauer, A Greek-English Lexicon of the New Testament, pg. 555.

12. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 4013 to 4018.

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

14. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pp. 218-219.

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

16. Ibid.

17. Anderson, Maximum Joy, pp. 218-219.

18. R. Larry Moyer, Show Me How To Illustrate Evangelistic Sermons (Grand Rapids: Kregel Publications, 2012), pg. 209 cites Princess Diana in Time, September 8, 1997.

19. Bauer, A Greek-English Lexicon of the New Testament, pp. 816-817.

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). ¹⁰Those 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. ¹¹Often 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? ¹²Are 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), ¹⁶so 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,” ¹⁷is 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, “¹That 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 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. ¹Entering 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. ¹²Both 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” ¹to 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.” ⁴If 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.” ¹⁷That’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.

I John 2 – Part 14

“If you know that He is righteous, you know that everyone who practices righteousness is born of Him.” I John 2:29

During the first quarter of the Monday night NFL game on January 2, 2023, between the Cincinnati Bengals and the Buffalo Bills, twenty-four-year-old Damar Hamlin of the Bills made a tackle and hopped up to his feet only to collapse to the ground a second later. Immediately, Bills’ assistant athletic trainer, Denny Kellington, jumped to action after Hamlin’s heart stopped beating and began administering CPR on the football field while players from both teams formed a wall around Damar. Eventually Hamlin’s heartbeat was restored after a defibrillator was used on him on the field.

Physicians at the University of Cincinnati Medical Center where Damar was taken after his collapse Monday night, stated on January 6^th that his “breathing tube was removed overnight” and that “he continues to progress remarkably in his recovery. His neurologic function remains intact, and he has been able to talk to his family and care team.” ¹

At a recent press conference Bills head coach, Sean McDermott, said, “For an assistant to find himself at that position and needing to take the action that he did and step up and take charge like he did … is nothing short of amazing… The courage that that took … talk about a real leader, a real hero, in saving Damar’s life, and I just admire his strength.” ²

McDermott also praised the Bills entire medical team for their quick response. “Our medical team, they go through mock exercises for things like this, but we are never around to see that when they do that,” he said. “As they say, practice pays off, and it did in this case.” ³

Wellington’s quick response is truly amazing. One of the doctors treating Hamlin at the University of Cincinnati Medical Center, Dr. William Knight IV, states, “There are injuries occasionally that happen on sports fields, be it in football or others, but it is incredibly rare to have something be this serious (and) that quickly recognized. Meeting the standard of what we would expect in that scenario is what has allowed us to be able to discuss these good outcomes today.” ⁴

Another of Hamlin’s doctors, Dr. Timothy Pritt, also said, “had Hamlin’s care on the field been delayed by minutes or even seconds, his prognosis could’ve been quite different.” ⁵

Praise for Kellington’s life-saving actions has been overflowing on social media. Several fans are calling for him to be formally honored by the NFL. ⁶

Denny Kellington manifested that he was a hero through his actions. He, along with the Bills’ entire medical team, had practiced mock exercises for scenarios like Hamlin’s but it was Kellington who experienced this training at a much deeper level when he stepped up in the time of crisis. No doubt, the Bills have many athletic trainers on their team with impressive credentials, abilities, and knowledge regarding medical emergencies like Hamlin’s, but it was this specific trainer who manifested heroic character through his quick decisions and actions.

Why do I draw attention to this? Because I believe the author of I John would appreciate such a perspective. In our study of the book of I John, the apostle John introduced a new theme of having “confidence” or boldness before the Lord Jesus “at His coming” to motivate his Christian readers (2:12-14; 5:13) to continue to cultivate fellowship or intimacy with Christ (2:28). He uses one of his favorite terms for fellowship with God (“abide”) in verse 28 to emphasize the importance of cultivating intimacy with Christ in preparation for His return. Starting with verse 29, John begins to tell us how to prepare to have boldness at the prospect of Christ’s coming at any time (2:29-4:19). More specifically, in I John 2:29-3:10, John wants to talk about how to manifest with our actions that we are children of God. ⁷

John writes, “If you know that He is righteous, you know that everyone who practices righteousness is born of Him.” (I John 2:29). Some students of the Bible conclude that John is saying a true Christian will always practice righteousness. But let’s be clear. John does not say this.

“We must not make this verse say more than it does. John certainly does not say, ‘Whoever does not do righteousness is not born of Him.’ That would be an inference in no way justified by John’s statement. He is not talking here about how we can decide if a person is saved. If we know that a person believes (cf. 1 John 5:1 …), we can know he is saved. But here, John is clearly concerned with the deduction which we can make if we know that God is righteous. If that is known, it follows that one who to any extent reproduces His righteous nature is actually manifesting that nature and can rightly be perceived as born of Him.” ⁸

“This verse does not say that everyone who is born of God practices righteousness. Believers can walk in darkness and sin (1:6, 8; 2:1). The point here is that when a child exhibits the nature of his or her father, he or she is perceived as the child of the father.” ⁹

John first says, “If you know that He is righteous” (Ean eidēte hoti dikaios estin). This is a third-class condition in the Greek language which conveys probability. ¹⁰ The first Greek word translated “know” (eidēte) in this verse refers to intuitive or absolute knowledge. ¹¹ The second word translated “know” (ginōskete) refers to experiential knowledge. ¹² Hence, John is saying, “If you know intuitively or absolutely from the Scripture that Christ is righteous, and you probably do, then you know from experience that everyone who practices or does righteousness is born of Him.”

The only way children of God can be manifested is through Christ’s “righteous” behavior. When we see someone exhibit Christ’s righteous behavior, we can be sure they are born of God. This righteous behavior is not referring to humanistic kindness or morality which even non-Christians can manifest. This “righteousness” (“what is right” translates tēn dikaiosynēn) ¹³is not possible apart from believing in Christ for new birth and loving one’s fellow Christians. ¹⁴John 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).

“John is not talking about how one can decide if a person is regenerate. John is clearly concerned with the deduction one can make if a person knows that God is righteous. If that is known, it follows that one who reproduces His righteous nature is actually manifesting that nature and can rightly be perceived as born of Him.” ¹⁵

Does I John 2:29 mean that all children of God will manifest Christ’s righteous behavior or that all people manifesting Christ’s righteous behavior are children of God? Perhaps it would be helpful to illustrate using the NFL motif. Since our opening illustration involved a Buffalo Bills football player, let’s talk about Buffalo Bills football fans. Are all football fans Buffalo Bills fans? No. But are all Buffalo Bills fans football fans? Yes. Hence, are all Christians practicing Christ’s righteousness? No. But are all those practicing Christ’s righteousness Christians? Yes.

First John 2:29 does not say, “Everyone who does not practice righteousness is not born of Him.” John has already stated that Christians can walk in darkness and sin (1:6, 8, 10-2:1). John’s emphasis here is that when a child manifests the righteous nature of his or her father, he or she is perceived as a child of the father.

Getting back to the Damar Hamlin story involving the athletic trainer. I think we can safely assume that all the athletic trainers for the Buffalo Bills had a thorough knowledge of how to treat a player in Hamlin’s situation. But Denny Kellington manifested or experienced that knowledge when he sprang into action and helped save Damar’s life. The other trainers were still trainers even though they did not share Kellington’s experience. But Kellington manifested his trainer’s knowledge through his actions. And he has become a hero in the eyes of many people.

Not all Christians manifest Christ’s righteous behavior to the same degree. Practicing Christ’s righteousness is not automatic for Christians. We must choose to abide in Christ, to walk in the light as He is in the light to manifest His righteous behavior (1:5-2:6, 28). Those believers in Jesus who do will have more confidence and less shame when they stand before the Lord Jesus at His Judgment Seat (I Cor. 3:8-15; 2 Cor. 5:10; I John 2:28; 4:17-19). It is there they will hear Jesus say to them, “Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” (Matt. 25:21).

But those believers who do not manifest Jesus’ righteous behavior in their Christian lives “will be saved, yet so as through fire” at the Judgment Seat of Christ where they “will suffer [the] loss” of eternal rewards (I Cor. 3:15). They will hear Jesus say, “’²⁶You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed… ²⁸So take the talent from him, and give it to him who has ten talents. ²⁹‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. ³⁰And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.” (Matt. 25:26, 28-30).

Notice the contrast of rewards between the faithful believer and the unfaithful believer in Matthew 25:14-30:

Faithful Believer’s Rewards	Unfaithful Believer’s Loss of Rewards
Commendation – “Well done, good and faithful servant.” Matt. 25:21a	Reprimanded – “You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.” Matt. 25:26
Promotion – “you were faithful over a few things, I will make you ruler over many things.” Matt. 25:21b	Demotion – “So take the talent from him, and give it to him who has ten talents… but from him who does not have, even what he has will be taken away.” Matt. 25:28-29
Included in the joy of co-ruling with Christ – “Enter into the joy of your lord.” Matt. 25:21c	Excluded from the joy of co-ruling with Christ – “And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.” Matt. 25:30

In a manner of speaking, faithful Christians will be perceived as heroes because they manifested the righteous character of God their Father and God the Son through their actions on earth. These overcoming believers will receive special recognition throughout eternity when they enter the main gates of the New Jerusalem on the new earth (Rev. 22:14b). Each time they enter one of the main gates of the New Jerusalem, they will be given special honor perhaps before the angel at that gate (Rev. 21:12).

Jesus promised, “Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God.” (Luke 12:8). It may be when an overcoming believer who faithfully “confessed” Christ “before men” especially in hostile contexts (Luke 12:1-12; cf. Matt. 10:16-42) during his Christian life on earth, enters one of the main gates into the New Jerusalem in the life to come, the Lord Jesus will give a good confession (special recognition) about that believer to the angel of God at that gate. Jesus wants us to know that if we testify of Him in the face of hostile persecution during our Christian lives on earth, He will testify about us before the angels of God and God the Father in the life to come on the new earth (Luke 12:8; Matt. 10:32).

This confession by Christ may include the declaration that this faithful believer is fit to rule with Him because he or she endured opposition when speaking up for Christ throughout their entire Christian lives (cf. 2 Tim. 2:12; Matt. 10:16-32). ¹⁶Believers on the inside of the city at that gate will stop what they are doing to welcome this overcomer into the city. Since overcomers will rule with Christ in His eternal kingdom (Rev. 2:25-27; 3:21), they will be honored as royalty each time they enter the New Jerusalem.

Those believers who do not faithfully confess Christ before hostile people in this life will still be on the new earth because the only condition for that is to believe in Christ for His gift of eternal life apart from any works, including confessing Him before men (cf. John 3:5-16; Ephes. 2:8-9; Rev. 21:27b). However, Jesus will “deny” giving them a good confession before God the Father and the angels of God because they refused to testify of Him in the face of opposition during their Christian lives on earth (Luke 12:9; Matt. 10:33). Hence, they will still be on the new earth, but they will not have the honor and privilege of entering through one of the main gates into the New Jerusalem. Christ has informed us now of this reward to motivate us to speak up for Him even though the cost may include losing our lives for Him.

Prayer: Gracious Father in heaven, we thank You for the gift of eternal life that we received the moment we believed in Your only begotten Son, Jesus Christ. It was our faith in Christ that resulted in being born into Your forever family. We praise You today for explaining how we can prepare to have more confidence and less shame before the Lord Jesus when He returns for His church. Please help us manifest Your righteous nature through our actions – especially loving one another – so others can perceive we are Your children, and You are our Father. In the matchless name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. Lindsay Lowe’s January 6, 2023, article originally published on Today.com entitled, “Fans want the trainer who saved Damar Hamlin’s life with CPR in the Football Hall of Fame” at www.news.yahoo.com.

2. Ibid.

3. Ibid.

4. Ibid.

5. Ibid.

6. Ibid.

7. 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 3767 to 3775.

8. Tom Constable, Dr. Constable’s Notes on I John, 2022 edition, pp. 67-68 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, Tex.: Grace Evangelical Society, 1999), pg. 127.

9. Constable, pg. 68 cites The Nelson Study Bible, Edited by Earl D. Radmacher (Nashville: Thomas Nelson Publishers, 1997), pg. 2144.

10. 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.

11. Ibid.

12. Ibid., Kindle Location 205650 to 205667.

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

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. 594.

15. Ibid.

16. Hal Haller, Jr., 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), pg. 58.

I John 2 – Part 12

“But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.” I John 2:27

One of the primary reasons the apostle John is writing his first epistle is because he is concerned that the enemies of God may jeopardize his readers’ fellowship with the Lord. We have learned there are three enemies to our fellowship with God: personal sin (1:5—2:11), the world (2:15-17), and the Devil and his false teachers (2:18-23).

John wants his readers to know that false teachers or antichrists defected from the apostolic churches of Jerusalem and Judea and sought to spread deception among John’s Gentile readers (2:18-19). John reassures his readers that they are not defenseless against these antichrists because they had the anointing of the Holy Spirit which enables them to understand and apply the truth of God’s Word and detect deception (2:20-21).

The primary deception of these false teachers denied that Jesus was the Christ Who guarantees a future resurrection and never-ending life to all who believe in Him (2:22a; cf. John 11:25-27). Denying that Jesus is the Christ is also a denial of “the Father and the Son” (2:22b) because to deny One is to deny the other and to acknowledge One is to acknowledge the other since Jesus is God and perfectly reflects God the Father (2:23; cf. John 5:24; 10:30, 38; 12:44-45; 14:9-11; et al.).

John then explains how his readers could continue to enjoy fellowship with God and experience victory over these false teachers: “Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.” (I John 2:24). John once again utilizes his favorite word for fellowship or intimacy with God – “abide” (menō). This Greek word means to “to remain, stay, dwell, continue” ¹in fellowship. John uses this word twenty-four times in I John (2:6, 10, 14, 17, 19, 24 [3], 27 [2], 28; 3:6, 9, 14, 15, 17 24 [2]; 4:12, 13, 15, 16 [3].

If John’s readers were going to continue to enjoy fellowship or closeness with God “the Son” and God “the Father,” they must “abide” or remain in the truth they “heard from the beginning” of their Christian experience about God’s Son (2:24). False teaching leads believers away from fellowship with God and other Christians. This is why John tells them to abide in the truth about Jesus. Truth is what gives us new life in Christ. And truth is what enables us to enjoy this new life of fellowship with God. ²

What had John’s readers heard about God’s Son from the beginning of their Christian experience? “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). While John makes it clear that Jesus Christ is “the true God and eternal life” (5:20), he wants to emphasize the realities of eternal life itself ³ as it relates to “the beginning” of the gospel proclamation by Christ which John and the other disciples (“we”) witnessed (1:1-2; cf. 5:11-13; John 1:14). The phrase “Word of life” refers to the message about the life Jesus offers. This “life” is what John and the other apostles witnessed in Jesus. ⁴

When John writes, “If what you heard from the beginning abides in you…” (2:24b), the “if” in the Greek language means they might do what he asks of them, and they might not. ⁵ They might abide in the truth they heard about Jesus from the beginning of their Christian lives, and they might not. John says if they do abide in the truth about Jesus that gave them new life, namely, they believed in Jesus as the Christ to be born of God and possess eternal life (5:1, 13) – they will continue to enjoy fellowship with Him and the Father.

“John’s point here is that the Holy Spirit’s ministry always remains available to teach Christians, but the truth (‘what you have heard from the beginning’) must remain in us. Think of it like satellite TV. The satellite communicates, but your satellite dish must receive the signal. The power of the Holy Spirit is available to every believer, but many believers do not operate in a position of dependence on the Spirit because their satellite dishes only function on Sunday mornings.” ⁶

John’s readers were being told by the antichrists that Jesus was not the Christ Who guarantees a future resurrection and never-ending life to all who believe in Him. But John refutes this by saying, “And this is the promise that He has promised us—eternal life.” (I John 2:25). Instead of listening to the falsehoods of the antichrists, John redirects his readers to the unchanging “promise” of God which guarantees “eternal life” to all who believe in Jesus (cf. 5:1, 13; John 3:15-16, 36; 5:24; 6:35-40, 47; 11:25-27; 20:31). This is the message they heard from the beginning of their Christian experience. This is how they began a personal relationship with God. Assurance of eternal life is found in God’s promises, not in the lies of false teachers which denied that eternal life is through simple faith in Jesus.

There is much confusion today about assurance of salvation. Some insist that assurance of going to heaven is based on our performance and whether we measure up to certain tests concerning the quality of our Christian experience. ⁷ But if we look to our performance or experience, we will never be certain we have eternal life because we always fall short of God’s glory (Rom. 3:23; I John 1:8, 10). Whenever we take our focus off Christ and His finished work on the cross (John 19:30), we are more likely to doubt our salvation. Even on our best day, we still fall short of God’s glory.

John wants his readers to look to the unchanging promises of God for the assurance of their salvation. “God’s promises don’t change. That’s why the promises of God are the foundation for our assurance of salvation. People who want to teach that 1 John is a book of tests to determine whether you are a Christian or not have gone completely against what John himself uses as his source of assurance: the promises of God.” ⁸

Why does John remind his readers of their secure relationship with Jesus? “These things I have written to you concerning those who try to deceive you.” (I John 2:26). John did not want his readers to be deceived by the false teachers who tried to undermine their assurance of salvation. Knowing they have eternal life simply be believing in Jesus for it would enable them to effectively resist these antichrists who taught John’s readers they were not genuinely saved because they lacked a secret knowledge which only the false teachers could give them to have eternal life. John understood if a Christian doubts his or her salvation they are more vulnerable to losing their fellowship with God and the apostles.

John reminds his readers they were not dependent upon the antichrists or any human teachers. “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.” (I John 2:27). Since John’s readers had “the anointing” of the Holy Spirit to teach them to correctly understand and apply God’s truth as long as they “will abide in Him,” they did not need the teaching of the antichrists or any human teacher. The anointing of the Holy Spirit or “Spirit of truth” (John 16:13) teaches them what “is true and is not a lie.” The Spirit’s teaching is always consistent with what “it has taught” previously. God’s Word will not contradict itself.

This suggests that John’s readers were spiritually mature since only the immature need human teachers. The writer of Hebrews states, “¹² For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. ¹³ For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. ¹⁴ But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.” (Heb. 5:12-14). John’s readers not only had a knowledge of God’s Word, but they also had the skill to put it into practice. This enabled them “to discern both good” or truthfulteaching from “evil” or false teaching.

Am I suggesting it is possible for Christians not to have a need to be taught by other Christians? Yes and no. Keep in mind that we can always benefit from the teaching of others, but must we be dependent upon their teaching for our own spiritual maturity? First John 2:27 is just as true today as it was when John wrote it. All Christians at the beginning of their Christian life need human teachers to teach them the truths of God’s Word to help them become more like Christ. This is known as discipleship (Matt 10:24-25; 28:19-20; John 8:31-32). But as new believers learn to depend upon the Holy Spirit to teach them the Word and obey it, they can eventually learn to discern truth from deception without the assistance of human teachers.

God has given spiritual gifts to equip believers for the work of the ministry (Ephes. 4:11-12). Hence, someone with a gift of teaching will equip believers without this gift how to teach themselves. Spiritual gifts are meant to help others in areas where they are weak until they can to it independently of the gifted person.

According to I John 2:27, the ongoing teaching ministry of the Holy Spirit is always consistent with what the Holy Spirit has already taught. For example…

If the Spirit has taught that Jesus Christ is fully God and fully Man (and He has – Isaiah 9:6-7; 44:6; Matt. 8:24; 9:11; Mark 6:3; John 1:1, 14-18, 34, 49; 2:12; 4:6; 5:16-47; 6:69; 7:3, 5; 8:57-59; 10:30-33; 11:27, 35; 12:27; 14:7-9; 19:28; 20:28, 31; 21:12; Acts 16:31, 34; 20:28; Romans 1:3-4; 9:5; Phil. 2:6-8; I Tim. 2:5; 3:16; 4:10; Titus 2:13; Heb. 1:8; I John 5:20; Rev. 1:17; 22:13), then He would not say centuries later that Jesus was not God nor human.
If the Spirit has taught that believing in Christ for eternal life apart from any works is all that is necessary to go to heaven (and He has – John 3:15-16; 5:24; 6:40, 47; 11:25-26; 14:1-3; 20:31; Acts 16:31; Rom. 4:5; Gal. 2:16; Ephes. 1:13-14; 2:8-9; I Tim. 1:16; I John 5:1, 13), then He would not teach that one must do more than believe in Him such as turn from sins, be baptized with water, live a good life, keep the Ten Commandments, and confess Jesus is Lord.
If the Spirit has taught that the only way to God is through faith in Jesus Christ (and He has – John 3:15-16, 36; 6:40, 47; 14:1-6; Acts 4:10-12; 16:31; I Tim. 2:3-5), then He would not say centuries later that all religions lead to God.
If the Spirit has taught that the Bible is the inspired Word of God without any errors in its original manuscripts (and He has – 2 Tim. 3:16-17; 2 Pet. 1:20-21), then He would not teach centuries later that the Bible is full of errors.

The gospel promises of God never change. Jesus is the Christ, the promised Messiah-God, the Son of God, Who came from God the Father (John 1:18; 3:16). Jesus guarantees a future resurrection and never-ending life to all who believe in Him (John 11:25-27; I John 5:1, 13). The Antichrist and his false teachers deny that Jesus is God or the Son of God. They also deny that eternal life is through simple faith in Christ alone.

Islam denies that Jesus is the Son of God Who came from the Father. They also deny that eternal life is through simple belief in Jesus Christ. For the average Muslim, if he does more good than bad, he can hope for Allah’s merciful judgment to permit him to enter Paradise. For the outstanding Muslim, if he dies in battle against the infidels, he gains an instant entrance into Paradise. ⁹

The apostle Paul wrote, “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.” (Gal 1:8). Paul warned his readers that if he and the other apostles (“we”) or “an angel from heaven” preached a different gospel than what Paul preached to them, he is to be “accursed” or under God’s displeasure. Paul used the words “believe” and “faith” fifteen times when referring to justification before God (2:16; 3:2, 5, 6, 7, 8, 9, 14, 22, 24, 26) in the book of Galatians. He used no other words as a condition for justification. He warned the Galatians not to support or join those who do not preach a “believe / faith alone” gospel (1:6- 9; 4:12, 21-30; 5:1-12; 6:17). It does not matter how kind or helpful a person is who teaches a different gospel. They are “accursed” by God if they preach a different way to heaven other than faith alone in Christ alone. This is very strong language!

With this said, the New Testament advises Christians to “correct” or “avoid” those who teach doctrine contrary to Jesus and the apostles (Matt. 15:10-14; 16:5-12; Rom. 16:17; Gal. 1:8-9; I Tim. 6:3-5, 20-21; 2 Tim. 2:23-26; Titus 1:9; 3:9-11), but we are in no way commanded to resort to violence against those who embrace other faiths. Unfortunately, Christians have not always followed God’s instructions for dealing with false teachers.

Anderson writes, “During the days of the Reformation, all the parties in western Christianity were guilty of the destruction of people for false teaching. The Pope, Martin Luther, Melancthon, and Calvin—all of them sanctioned torture and killing of false teachers. The Anabaptists were killed by other Protestants because they did not believe in infant baptism. Zwingli was viewed by Luther as a heathen because he believed the elements in the Lord’s Supper were symbolic. Thousands and thousands were burned at the stake or beheaded. Though Luther and Calvin believed Christ fulfilled the Law and the New Covenant superseded the Old Covenant, they retreated to Old Covenant laws to rid themselves of anyone who did not believe as they did.” ¹⁰

Nowhere in the New Testament are we instructed to murder or kill false teachers inside or outside the church. We are to correct them or shun them if they do not repent and embrace the truths of the Bible.

According to the apostle John, false teaching about God the Father and God the Son is one of the greatest enemies to fellowship with God (2:18-27). Thankfully, the anointing of the Holy Spirit gives Christians the ability to correctly understand and apply biblical truth and detect deception. The primary lies of false teachers deny the equality of God the Father and God the Son, and the free gift of eternal life through belief in Christ alone. All Christians throughout church history need to abide in the anointing of the Holy Spirit to protect them from those who seek to distract and derail them from pursuing Jesus Christ.

Prayer: Heavenly Father, thank You so much for the anointing of the Holy Spirit which enables every Christian to correctly understand Your truth and apply it to our lives. This same anointing also empowers us to detect deception, especially as it relates to God the Father and God the Son, and the free offer of eternal life to all who believe in Jesus. Help us continue to abide in the internal ministry of the Holy Spirit so we may remain faithful to Your Word which You have entrusted to us. In the mighty name of the Lord 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), pp. 630-631.

2. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 126.

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. 588.

4. Ibid. pg. 589.

5. The Greek phrase Ean en hymin meinē is a third-class condition and conveys probability, not certainty, about the future. See Anderson, pg. 126.

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

7. Anderson, pg. 15 cites cites John MacArthur, Jr., Saved without a Doubt (Colorado Springs: Cook Communications, 1992), pp. 67-91; Constable, 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).

8. Anderson, pg. 128.

9. Ibid., pp. 126-127; cf. Nabeel Qureshi, No God but One: Allah or Jesus? (Grand Rapids: Zondervan, 2016 Kindle Edition), pp. 30-34; Daniel Janosik, THE GUIDE TO ANSWERING ISLAM: What Every Christian Needs to Know About Islam and the Rise of Radical Islam (Christian Publishing House, 2019 Kindle Edition), pp. 142, 148, 153-154, pp. 163-164. 10. Anderson, pg. 127.

IMMANUEL IS GOD WITH US

“’Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us.’” Matthew 1:23

I never grow tired of hearing the Bible’s perspective about the birth of Jesus Christ. It truly is good news! In the gospel of Matthew, we learn of the humanity of Jesus as proven by the fact that He is a legal Descendant of King David (Matt. 1:1-17; 2 Sam. 7:16). But Jesus is also God as proven by His names and manner of conception (Matt. 1:16, 18, 20-21, 23, 25). ¹

When Joseph discovered Mary became pregnant while engaged to him, he assumed the worst and sought to put her away to avoid public disgrace for them both (Matt. 1:18-19). Before Joseph could act, God showed up to him and addressed him as a descendant of David (“son of David”) through whom the Messianic King would come, telling him not to be afraid because Mary’s pregnancy was supernaturally produced by God the Holy Spirit (Matt. 1:20). This Son Whom Mary would bear was to be named “Jesus” (Yahweh is Savior) “for He will save His people,” Israel, “from” the physical (Zech. 9:9-10) and spiritual (Acts 10:43; 16:31) consequences of “their sins” (Matt. 1:21). ²

Jesus’ virgin birth fulfilled Isaiah’s prophecy (Isaiah 7:14) that a virgin shall be with child – a supernatural sign that would indicate an unusual “Child” was to be born because of His divine nature and presence (Matt. 1:22-23a). A virgin birth through the Holy Spirit explains Jesus’ sinless nature (2 Cor. 5:21; Heb. 4:15). The sin nature is passed on through the human father. Romans 5:12 states, “Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (cf. Rom. 5:18).Although Eve sinned first in the Garden of Eden (Gen. 3:1-6), Adam is held accountable for sin’s entrance into the world.

The Bible also teaches that God visits “the iniquity of the fathers upon the children to the third and fourth generations” (Exod. 20:5; cf. Deut. 5:9). Generational sins are passed on through the fathers, not the mothers.This implies that the sin nature is transmitted through the fathers, not the mothers or both parents.

“Humans have 23 pairs of chromosomes: one member of each pair inherited from the mother and the other from the father. This suggests that when the Holy Spirit overshadowed Mary (Luke 1:35), and Jesus was conceived in His mother, God miraculously supplied the other 23 chromosomes to make the matched pair with Mary’s. These would normally have come from a human father.” ³

“And the angel said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.’” (Luke 1:35). Since God the Holy Spirit took the place of the human father and brought about the conception of Jesus, His 23 chromosomes “overshadowed”Mary’s, causing Christ to be the only human being ever to be conceived since the fall of Adam and Eve without a sin nature. The Greek word translated “overshadowed” (episkiazo) occurs in all three accounts of the Transfiguration where the cloud overshadowed those present (Matt. 17:5; Mark 9:7; Luke 9:34). ⁴The Holy Spirit “overshadowed” Mary with His presence to bring about this supernatural conception.

“This delicate expression rules out crude ideas of a ‘mating’ of the Holy Spirit with Mary.” ⁵

“The deity and preexistence of the Son of God required a miraculous conception. His virgin birth resulted in His assuming a human nature, without giving up His divine nature.” ⁶

The virgin birth qualifies this infinite Person (Jesus) to bear an infinite number of sins for all humanity on the cross ⁷ (cf. John 1:29; I John 2:1-2). Only a perfect sacrifice could remove the sins of all humanity forever. In the Old Testament, emphasis is given to “perfect” animal sacrifices “without blemish” (Exod. 12:5; 29:1; Lev. 1:3, 10; 3:1, 6; 4:3, 23, 28, 32; 5:15, 18; 6:6; 9:2-3; 14:10; 22:19, 21; et al.) as foreshadows of the perfect Lamb of God Whose shed blood on the cross would perfect forever those who believe in Him (John 1:29; 3:14-18; Rom. 4:5; 8:31-39; 2 Cor. 5:21; Heb. 9:1-10:18; I Pet. 3:18)!

Since Jesus is fully human (John 1:14; I Tim. 2:5), He can empathize with our human struggles (Heb. 4:15). And since He is fully God (John 1:1, 18; Titus 2:13; I John 5:20), He can heal our brokenness (Exod. 15:26b; Psalm 147:3). Jesus is “Immanuel” which means “God with us” (Matt. 1:23b). We often focus on this verse to emphasize that Jesus is “God,” but in so doing we can easily skip over the word “with.” The Greek word translated “with” (meta) refers to God being “among” or “in the company of” someone in a supportive way.⁸

Jesus Christ is not “God against us,” “God condemning us,” “God judging us,” “God punishing us,” “God pushing us,” “God shaming us,” or “God shoulding us.” The God of the universe is saying, “I am God WITH you.” The Lord is with us in our pain and struggles. He moves toward us with compassion and love so we can feel safe from being criticized, judged, or shamed. This can help us relax and let Jesus heal the deep wounds that we have buried deep within our souls to protect us from rejection and ridicule.

Jesus is “God WITH us.” He is“God HELPS us.”⁹He moves toward broken humanity with compassion, not against them with condemnation (Matt. 11:28-30; 12:20; John 3:17).

Unfortunately, Christians may not experience Christ in this way when it comes to their “church” experience. When they struggle with anxiety, depression, loneliness, rejection, sadness, or suicidal thoughts, well-meaning Christians may move against them by saying, “You shouldn’t feel that way. Just trust God.” Then they quote a Bible verse to support their should’s. What this communicates to the struggling believer is that it is not okay to feel that way. It also reinforces the lie that says, “Good Christians don’t have negative emotions.”

I believe when a hurting believer gets exhorted by other Christians with should’s, it is often because the exhorting believer is uncomfortable with their own feelings that are activated when they hear someone else talk about negative emotions. But instead of facing their own feelings, the exhorting believer focuses on the feelings of the hurting person in a critical or judgmental way to get them to stop talking.

The result is the struggling Christian learns that it is not safe to talk about their negative emotions in a church setting. So, they work extra hard to know the Bible and have all the right answers. They faithfully attend prayer meetings, volunteer to teach Sunday School and Vacation Bible School, and go on mission trips so they don’t upset God and other believers. It is not wrong to do these things per se. But when we do these things out of fear instead of love, it causes more isolation and pain. We can do all these right things without any close connection with God and others.

You probably realize that I am speaking from my own experience. I have been on both sides of this equation. I have been the exhorting Christian who moves against the hurting believer with should’s and lots of Bible verses. And I have also been the hurting believer who has been the recipient of many Bible verses and should’s from well meaning believers who unknowingly moved against me.

This serves as a reminder that all people, including Christians, need Jesus Christ. Only Jesus can move toward us with perfect love and compassion regardless of our condition. Perhaps you are struggling with anxiety, depression, loneliness, rejection, sadness, self-doubts, stress, or suicidal thoughts. You can draw near to Jesus this Christmas season with confidence that He will help you and heal you. He wants all people to experience “God with us” both now (Matt. 28:20) and forever (Rev. 21:3)!!!

How can you experience God’s loving presence in your life if you are not a Christian? Jesus wants you to understand your need for Him. The Bible tells us that “all have sinned and fall short of the glory of God” (Rom. 3:23). All people (except Jesus) are born with a sin nature that desires to live our own way instead of God’s way. All of us are like sheep who “have gone astray; we have turned, everyone, to his own way.” (Isaiah 53:6a). All people have rebelled against God and disobeyed His laws.

Since God is absolutely holy and righteous, He cannot be around our sin. Therefore, the Bible says, “The wages of sin is death.” (Rom. 6:23b). The word “death” means separation. Our sins separate us from God. Jesus tells us that the final punishment for our sins is death in hell or the lake of fire forever (Mark 9:43-48; cf. Rev. 20:15). I think you will agree this is bad news.

But Isaiah’s prophecy also has good news! “And the Lord has laid on Him the iniquity of us all.” (Isaiah 53:6b). Hundreds of years before Jesus came to earth, the prophet Isaiah tells us that Christ would be punished for all the sins of the world through crucifixion (“pierced through for our transgressions” – Isaiah 53:5).

God loved you and me so much He gave His only Son, Jesus Christ, to die in our place on the cross and rise from the dead over two thousand years ago (John 3:16a; I Cor. 15:1-6). Jesus is alive today and He invites you to come to Him on His terms when He says, “that whoever believes in Him should not perish but have everlasting life.” (John 3:16b). What are Jesus’ terms? He says, “whoever believes in Him.” He does not say, “whoever lives a good life… prays… has religion… turns from sin… meditates… loves God… surrenders… gives his or her life to God… is baptized with water, etc.” Christ says simply to “believe in Him.”

To “believe in” (pisteuōn eis) Jesus means to be persuaded that He is speaking the truth and is therefore worthy of your trust. ¹⁰ Are you convinced Jesus was speaking the truth when He said, “Whoever believes in Him should not perish but have everlasting life”? If you are, then believe or trust in Him alone to give you His gift of everlasting life so you will not perish in hell.

If you believed Christ’s promise, He wants you to know with absolute certainty that you now have eternal life (I John 5:13)! Jesus now lives inside you forever through His Holy Spirit (John 7:37-39; Gal. 2:20) and He promises never to leave you nor forsake you (Heb. 13:5). You can now experience “God with us” every day of your life as you learn to talk to Him in prayer (John 15:7) and obey His Word (John 15:4-5; I John 3:24).

The best part is we will experience God dwelling with us in perfect harmony on the new earth in the eternal state where there will be no more barriers to fellowship with Him (Rev. 21:3-4). Anything associated with the fallen world will “have passed away,” never to return (Rev. 21:4). The sin that caused tears, pain, and death will be forever removed! We can enjoy uninterrupted fellowship with God and with His people for all eternity.

Prayer: Hallelujah Lord God Almighty! Thank You for giving us Immanuel that first Christmas season so we can experience God with us both now and forever the moment we believe in Jesus for everlasting life. Thank You Jesus for moving toward us with compassion and love so we can feel safe from criticism, judgment, rejection, and shame. Use us to move toward other broken sinners with the same love and compassion You have moved toward us so they can discover You alone are the Giver of eternal life. In the mighty name of Jesus Christ, we pray. Amen.

ENDNOTES:

1. Hal Haller, Jr., 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. 14-15.

2. Ibid., pg. 15.

3. Randy Alcorn’s and Julia (Stager) Mayo’s August 26, 2013, article entitled, “Did Jesus Have a Sin Nature?” at eternal perspective ministries (https://www.epm.org).

4. Tom Constable, Dr. Constable’s Notes on Luke, 2022 Edition, pg. 46.

5. Ibid., cites Leon Morris, The Gospel According to St. Luke, Tyndale New Testament Commentaries series (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974), pg. 73.

6. Ibid., pp. 46-47 cites Erwin W. Lutzer, Christ among Other gods (Chicago: Moody Press, 1994), pp. 64-74.

7. Haller, pg. 15.

8. When meta (“with”) occurs with the genitive (hēmōn – “us”), it expresses supportiveness as in “God with us,” “God stands by us,” or “God helps us.” See 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. 636.

9. Archibald Thomas Robertson, A. T. Robertson’s Word Pictures in the New Testament (with Bible and Strong’s Numbers Added!), 6 Volumes (E4 Group, 2017 Kindle Edition), Kindle Location 567.

10. Bauer, pg. 816.

I John 2 – Part 11

“Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour.” I John 2:18

A few years ago, when I was at a travel agency’s office in a mall near Metro Manila in the Philippines, I met a Muslim man who was also there to purchase plane tickets. As I conversed with him, he made a statement that shocked me. He told me that America’s government leaders orchestrated the 9/11 bombings of the World Trade Center in New York City to cause the rest of the world to turn against Islam and its leaders. When he said this, I thought at first that he was joking. But he wasn’t. He was serious. He told me that there was no evidence whatsoever that the bombings of the WTC were linked to Osama Bin Laden and Islam. At that time, I did not understand how extensively Islam brainwashes its followers from an early age to believe such things.

Anderson illustrates this from the life of former NBA star Chris Jackson, now known as Mahmoud Abdul-Rauf: “He had broken the single game scoring record of Pistol Pete Maravich at LSU and went on to lead the Denver Nuggets for several years. Then he converted to Islam, changed his name, and refused to stand during our national anthem. He walked over and sat on the bench in protest. After several trades he is out of the NBA. He has built his own mosque in Louisiana where he leads prayer to Allah five times a day. In an interview he claimed there is no evidence that Osama is responsible for the New York tragedy. He said, ‘As a matter of fact, there were thirteen Jews found standing on top of a building filming the event, and I think the Jews are responsible.’ The interviewer looked at Chris Jackson and said, ‘You know, you’re crazy.’ And this American citizen said, ‘Well, that’s what they said of our great prophet Mohammed, and I am glad to identify with him.’” ¹

With Islam growing in popularity around the world, we will see more people sharing Chris Jackson’s views. ² Please understand I am not just talking about the refusal to stand for our national anthem or attributing the terrorism of 9/11 to America or the Jews. I am also speaking of Islamic teachings which reject three of the most important fundamentals of the Christian faith:

1. The Bible is the inerrant Word of God (Matt. 5:18; 2 Tim. 3:16-17; 2 Pet. 1:20-21). Islam teaches that the Judeo-Christian Bible is corrupt and untrustworthy except for the portions which support Islam. ³The reason Muslims make this accusation is “because the Qur’an says it teaches the same thing as the Bible, confirming the Torah and the gospel, yet the teachings of the Bible are clearly different.” ⁴

2. The deity of Jesus Christ. Islam’s sacred Scripture, the Qur’an, denies that Jesus is the Son of God or God Himself. According to the Qur’an: “No son did Allah beget, nor is there any god along with Him” (Sura 23:91; cf. 25:2); it is blasphemous to say that Allah (God) is the Christ (Sura 5:19, 75); Allah cannot have a son because he has no consort or partner (Sura 4:171; 5:101). “Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.” (Sura 112:1-4). The Qur’an also teaches that anyone who says Allah has begotten a son will be driven to hell (Sura 19:86-88). According to Islam, since God cannot have a Son, He cannot be a Father. So, Islam also rejects the Trinity – one God in three Persons. ⁵

3. Christ’s death and resurrection. The Qur’an rejects that Jesus died on the cross and therefore rejects His resurrection. “That they said [in boast], ‘We killed Christ Jesus the son of Mary, the Messenger of Allah’; but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no [certain] knowledge, but only conjecture to follow, for of a surety they killed him not:” (Sura 4:157). ⁶

Should these Islamic teachings surprise us? Not if we have read the apostle John’s first century letter known as I John. We have already learned in our study of this epistle that there are different barriers to our fellowship with God: personal sin (1:5-2:2), an example of which is hatred for our Christian brothers or sisters (2:3-11), and the world (2:15-17). Now we will begin to look at a third major barrier to our fellowship: the Devil and his false teachers (2:18-27).

It is not surprising that John’s warning against the enticements of the world (2:15-17) is followed by a warning against the antichrists (2:18-27). These antichrists or false teachers were promoting a worldly lifestyle which would entice his readers no matter how spiritual they may have been (2:12-14).

John writes, “Little children, it is the last hour; and as you have heard that theAntichrist is coming, even now many antichrists have come, by which we know that it is the last hour.” (I John 2:18). Once again John addresses his readers as “little children” (paidia) which means “taught ones” ⁷ and can refer to “one who is open to instruction.” ⁸His readers need to learn what he is about to reveal.

One of the signs that “the world is passing away” (2:17) is the appearance of false teaching or “antichrists” and “the Antichrist” (2:18). While the Greek word for “hour” (hōra)can refer to a part of a day (e.g., John 1:39; 4:6; 11:9), it also is used in reference to an undetermined length of time (e.g., John 2:4; 4:21, 23; 5:25, 28; 16:25; etc.). ⁹The phrase “the last hour” refers to a climactic era in history between the First and Second Comings of Jesus Christ.

“Throughout the New Testament the writers regarded the present inter-advent age, after the Incarnation and before the Lord’s return for His own, as the last hour or the last days. This is the final period before the Lord Himself breaks into history again and raptures the church. Then the first stage of the new era will be judgment (the Tribulation), and the second stage, blessing. In the second stage, Jesus Christ will rule directly over human beings, first in the Millennium, and then in the new heavens and the new earth.” ¹⁰

John and the other authors of the New Testament believed Jesus Christ would return for His own in their lifetime (cf. Matt. 24:36-51; Luke 12:39-40; I Cor. 1:7; 15:51-52; Phil. 3:20; I Thess. 1:10; 4:13-5:11; Titus 2:13; Heb. 9:28; I Pet. 1:13; 2 Pet. 3:10; Jude 1:21), thus John refers to this period of time before Christ’s return as “the last hour.” Two thousand years later Christ still has not returned for His church. Does this mean the Bible has errors because the writers of the New Testament believed Jesus would return in their lifetimes, and they were obviously wrong?

Zane Hodges points out in his commentary on 1 John, that the Bible predicted that scoffers would come “in the last days” who would deride believers for their doctrine that Christ could come at any moment ¹¹ like “a thief in the night” (2 Pet 3:3-4, 10). “³Knowing this first: that scoffers will come in the last days, walking according to their own lusts, ⁴ and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.’” (2 Pet. 3:3-4). Peter notes that the coming of “scoffers” is a sign of “the last days.” This is similar to what John is saying in I John 2:18-19. The appearance of “antichrists” or false teachers is indicative of “the last hour” leading up to the manifestation of the ultimate “Antichrist” who will claim to be God and rule the world during the last three and a half years of the Tribulation period (Dan. 9:27; Matt. 24:15-22; 2 Thess. 2:3-4; Rev. 13:1-10).

The skeptics Peter mentions erroneously assume that “all” the processes we observe in our present world are the way “things” have always been (2 Pet. 3:4). This is also known as uniformitarianism. Such false assumptions overlook the fact that God has supernaturally intervened in the past when He spoke the universe into existence (2 Pet. 3:5; cf. Gen 1-2) and judged humanity through a global flood (2 Pet. 3:6; Gen. 6-8). The “same word” that supernaturally intervened in the past will also intervene in the future when God destroys the present heavens and earth with fire (3 Pet. 3:7).

Peter responds to these skeptics who doubted Christ’s coming by saying God does not view time as we do. “But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day.” (2 Pet. 3:8). God is not limited to our linear view of time since He created time. Time for God may be a different dimension. ¹²So, when Peter refers to “the last days” and John speaks of “the last hour,” they are not in conflict with God’s view of time. An hour or day to God may be two thousand years for us.

John and his readers knew that “the Antichrist” was destined to appear on the world stage more than three-and one-half years prior to Christ’s return to earth to set up His kingdom. His readers now needed to be aware of the “many antichrists” who had already appeared. The Greek compound word translated “antichrist” (antichristos)means “against” (anti) + “Christ” (christos). These are people who oppose Jesus Christ and His teachings, or they claim to be the Christ or Messiah. ¹³

“An ‘antichrist’ opposes and replaces Christ with the goal of distracting and derailing Christians from pursuing Christ.” ¹⁴

Speaking of these antichrists, John writes, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.” (I John 2:19). The word “us” (hēmōn) is used four times in this verse and most likely refers to the apostolic eyewitnesses (cf. 1:4-5; 4:6). It stands in contrast to the “you” in I John 2:20-21 which refers to John’s readers. Here we see for the first time the “we”–“you”–“us” contrast (cf. I John 4:4-6). ¹⁵John wants his readers to know that these false teachers defected from the apostolic churches of Jerusalem and Judea (“They went out from us”) and sought to spread deception among John’s Gentile readers.

“It does not make sense that the false teachers had left the churches to which the readers belonged. If they had, how were they still a problem? On the other hand, if, like the legalists of Acts 15, they had seceded from the apostolic churches of Jerusalem and Judea, then they were a particular threat to the readers because they came to them claiming roots in the soil out of which Christianity arose. Thus, John was eager to deny any connection with them.” ¹⁶

John wants his readers to know the antichrists were not in agreement with apostolic teaching (“they were not of us… none of them were of us”). If they had agreed (“if they had been of us”), they “would have continued with the” apostles (“us”) and their teaching. But since God’s truth could not be changed among the apostles, these false teachers departed. They were unwilling to submit to the final authority of God’s Word, so they went out to deceive John’s readers by claiming to be from the same fellowship as the apostles. John wants his readers to know this so they will not listen to them and be deceived.

Were these antichrists believers in Jesus? It is possible they were saved and then denied the truth they once believed (cf. I Tim. 1:18-20; 2 Tim. 2:17-18). A person can still be saved after falling away from the faith. We can lose our faith, but God never loses us. If He did, then Jesus would have failed to do the Father’s will (John 6:38-39).

John’s readers were not defenseless against these antichrists: “But you have an anointing from the Holy One, and you know all things.” (I John 2:20). The “anointing from the Holy One” is God the Holy Spirit since we are told that the anointing “teaches” (I John 2:27). This strongly suggests that the anointing is a Person. ¹⁷Christ promised that the Person of the Holy Spirit would “teach” His disciples “all things” (John 14:26; cf. 16:13-14).

“’The anointing’ is not some special gift shared by only elite clergy. John is addressing spiritual ‘children’ (2:18). Every Christian has the anointing: the internal teaching ministry of the Holy Spirit who illuminates the believer’s mind to understand and apply God’s truth, as well as to detect deception. Paul refers to it as having the ‘mind of Christ’ (1 Cor 2:16).” ¹⁸

When does one receive this anointing? The moment he or she believes in Jesus for His gift of eternal life (John 7:37-39; cf. Acts 10:43-45; 19:2; I Cor. 12:13; Gal. 3:2, 26-27; Ephes. 1:13-14). God the Holy Spirit takes up residence in a person’s body when he or she comes to faith in Christ (I Cor. 6:19-20).

The result of this anointing is “you know all things.” The Holy Spirit enables believers to adequately know and understand Christian truth. The antichrists may have told John’s readers that they or their church leaders lacked a special knowledge which only they could give them.

John assures them they had adequate instruction in the truth of God. “I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.” (I John 2:21). John does not write to his readers because they are ignorant of the truth as the antichrists may have told them. The apostle writes to them precisely because they do “know” the truth and they know “that no lie is of the truth.” This suggests that the false teachers may have told John’s readers or the church leaders that their understanding of the truth was inadequate, and they needed to be enlightened by them. But John says, “You already know all things. You know the truth. And you know that the truth is never to be confused with a lie. So, there is no need for any of you to listen to these false teachers. Your church leaders are competent to teach the whole body of Christian truth.” ¹⁹

It is important to recognize that the word John uses for “know” (oida) in I John 2:20-21 is different than the experiential knowledge (ginōskō) he spoke of earlier (2:3-4, 12-14). In the New Testament the word oida almost always refers to “direct insight into spiritual or divine truth” although it may not be truth that has been experienced yet. ^{20 “}This truth is the result of the teaching and convicting ministry of the Holy Spirit.” ²¹

The key to resisting false teaching is to “know the truth” of God’s Word and depend upon the Holy Spirit to do what the Word says. Jesus said, “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.” (John 16:13). God the Holy Spirit gives us direction from the Word of God. “The Spirit of truth” guides us “into all truth.” The Spirit communicates to us through the written Word which is the truth (John 17:17). Walking in the Spirit (Gal. 5:16) means to depend on the Spirit to do what the Word says. We are to depend upon the anointing of the Holy Spirit to help us understand the Word and obey it as we expose ourselves to it. So, as we become more familiar with the truth of the Bible, we can detect the deceptions of the antichrists by contrast.

There are some who try to cast doubt on the truth of the Bible to make the church more open to doctrinal deviations. For example, Islam does this by telling Christians that the New Testament was corrupted by the apostle Paul and therefore is no longer trustworthy. ²² The Jehovah Witnesses have retranslated John 1:1 in their New World Translation to say that the Word, Jesus Christ, is “a god” instead of “God.” ²³John would have had zero tolerance with anyone who praises a false idea as “insightful” or “worthy of dialogue” no matter how far it is from the truth of God’s Word. ²⁴ Christians today also need to have the same zero tolerance for anyone who rejects or distorts the truth of God’s Word.

What lies will these antichrists teach? “²² Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son.²³ Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” (I John 2:22-23). The main lie that John has in mind is the denial “that Jesus is the Christ.” For the apostle John, belief “that Jesus is the Christ” is saving: “Whoever believes that Jesus is the Christ is born of God.” (I John 5:1a; cf. John 20:30-31).

Believing “that Jesus is the Christ” in John’s thought means to believe that Jesus is the One Who guarantees a future resurrection and never-ending life to all who believe in Him (John 11:25-27). The person who denies this truth about Jesus “is a liar” who undermines the very basis on which anyone is saved. ²⁵Hence, these false teachers were denying that John’s readers had eternal life (cf. I John 2:25). If Jesus is not the Christ, as the antichrists taught, then John’s readers had no assurance that they possessed eternal life by believing in Christ. If their assurance disintegrated, so would their fellowship with God. ²⁶

Denying that Jesus is the Christ is also a denial of “the Father and the Son” (2:22b) because “whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.” (2:23). To deny One is to deny the other and to acknowledge One is to acknowledge the other because Jesus perfectly reflects God the Father. Both the Father and the Son are God.

If we apply this lie detector test to Islam, we can quickly see that Islam denies that Jesus is the Christ, the Son of God, and it also denies that God is the Father (see previous comments). According to I John 2:18-23, what do we learn about any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father? First, we learn that it is a lie. And second, it is from the Antichrist. To put it bluntly, any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father is from the Devil. ²⁷

Prayer: Heavenly Father, thank You for providing tests to help us discern truth from error. We are living in a world that is filled with deception and false teachers who claim to be Christians but deny that Jesus is the Christ Who guarantees a future resurrection and never-ending life to all who believe in Him. Thank You for the anointing of the Holy Spirit which enables us to understand and apply the truth of Your Word, and to detect deception. Any religious system that denies Jesus is the Christ, the Son of God, and denies God is the Father is a lie and is from Satan. Grant us the courage and discernment to apply these truths from I John to our daily 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), pg. 119.

2. An April 2, 2015, Pew Research Report entitled, “The Future of World Religions: Population Growth Projections, 2010-2050” at https://www.pewresearch.org states that Islam is projected to grow faster than any other religion. “Between 2010 and 2050, the world’s total population is expected to rise to 9.3 billion, a 35% increase. Over that same period, Muslims – a comparatively youthful population with high fertility rates – are projected to increase by 73%. The number of Christians also is projected to rise, but more slowly, at about the same rate (35%) as the global population overall. As a result, according to the Pew Research projections, by 2050 there will be near parity between Muslims (2.8 billion, or 30% of the population) and Christians (2.9 billion, or 31%), possibly for the first time in history.”

3. See Nabeel Qureshi, No God but One: Allah or Jesus? (Grand Rapids: Zondervan, 2016 Kindle Edition), pp. 117-118 and Daniel Janosik, THE GUIDE TO ANSWERING ISLAM: What Every Christian Needs to Know About Islam and the Rise of Radical Islam (Christian Publishing House, 2019 Kindle Edition), pp. 7, 34. When witnessing to a Muslim, show them that the Bible claims to be the perfect Word of God (Matthew 5:18; 2 Timothy 3:16-17; 2 Peter 1:20-21), encouraging them to read it. If Muslims say they cannot read the Bible because it is corrupted, remind them that the Quran promises, “there is no change to the word of God” (Sura 10:64). If God can preserve the Qur’an, He can preserve the Bible which the Qur’an encourages Muslims to read (cf. Sura 3:3; 5:36-38, 66; 12:111; 20:37; 29:46; 35:31; and 10:94). Surely Allah would not command his people to read the Bible if it was corrupted. In Sura 10:94, the Qur’an tells Muslims that if they are in doubt about anything in the Scriptures, they should ask those who have received the book that was given before, such as the Tauret (the books of Moses), the Zabur (the psalms of David), and the Injil (the Gospels). – See Janosik, pg. 44.

4. Qureshi, pg. 117.

5. When witnessing to a Muslim about the deity of Christ, explain to them what the term “Son of God” means in its historic and biblical context. Never does it mean that God has a wife and produces offspring as Muslims believe. “Son of God” is an analogical term that indicates the relationship that the Second Person of the Trinity has with the Father and the Holy Spirit. Jesus is not inferior to the Father; for He claims that He and the Father are one (John 10:30), as well as if they have seen the Son then they have also seen the Father (John 14:9). Jesus also performed unique miracles that confirmed that He was the Son of God (John 20:31). Thus, the Son is not “another” god, but rather the second Person of the One God. In addition, Christians should realize that the reference to Jesus as the “Christ” is a title given to the heavenly, eternal Son Who is equal to God the Father (John 5:18-24). Christians should also explain the limitations that the Son took on Himself in order to become a Man. If He did not become fully Man (John 1:14; I Timothy 2:5), then He could not truly die in our place and bring us redemption from our sins (Phil. 2:5-8) (Janosik, pg. 271).

6. When witnessing to a Muslim about the death and resurrection of Christ, Christians need to understand that from an historical point of view, the claim by Muslims that Jesus Christ was not crucified was made 600 years after the event and has no historical support from the first century. (Janosik, pg. 284). Perhaps one of the best ways to help Muslims understand the historicity of the resurrection of Jesus Christ would be to use Dr. Gary Habermas’ “minimal facts” argument (Janosik, pg. 284 cites Gary Habermas and Mike Licona, The Case for the Resurrection [Kregel, 2004]). The five essential facts to relate are:

a. Jesus died by crucifixion. Most historians accept the fact that a man named Jesus Christ lived in the first century and died by crucifixion.

b. His disciples believed that He rose and appeared to them. Whether or not Jesus actually rose from the dead, His disciples were so persuaded of this fact that they spent the rest of their lives telling this story. None of them ever denied what they had witnessed firsthand.

c. The church persecutor Paul was suddenly changed. The apostle Paul first tried to destroy the early church, but after his encounter with the risen Jesus Christ he became the chief evangelist for the church.

d. The skeptic James, brother of Jesus, was suddenly changed. Something transforming happened to James that turned him completely around so that he became one of the great leaders of the early church. Experiencing his half-brother, Jesus, resurrected from the dead could do this.

e. The tomb was empty. There have been many attempts to discount this fact, but they all fall far short of the simple explanation that Jesus, who had been crucified and died, had risen from the dead and exited the tomb (Janosik, pg. 284).

7. Tom Constable, Notes on I John, 2022 Edition, pp. 45, 55.

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. 749.

9. 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. 592.

10. Constable, pp. 55-56.

11. Anderson, pg. 121 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), pp. 106-107.

12. Anderson, pp. 122-123 cites Hugh Ross, The Creator and the Comos (Colorado Springs: NavPress, 1993), pg. 76.

13. Constable, pg. 56.

14. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2940.

15. Hodges, The Grace New Testament Commentary, pg. 593.

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 3719 to 3723.

17. Ibid., Kindle Location 3728.

18. Evans, pg. 2940.

19. Hodges, The Grace New Testament Commentary, pg. 593.

20. Anderson, pg. 124.

21. Ibid.

22. Qureshi, pp. 196-198.

23. The translation of John 1:1c, “And the Word was God” (kai Theós ēn ho Lógos), is based on the Greek rule of grammar (Colwell’s rule) which states that the definite predicate nominative, “God” (Theós), in front of the verb “was” (ēn) will not have the article. See E. C. Colwell, “A Definite Rule for the Use of the Article in the Greek New Testament,” Journal of Biblical Literature 52 (1933), pp. 12-21. In Greek, word endings determine the subject. But since both “Word” (Logos) and “God” (Theos) have the same ending, John added the article (ho) to Logos to identify it as the subject of the sentence.

24. Hodges, The Grace New Testament Commentary, pg. 593.

25. Ibid.

26. Ibid.

27. Anderson, pp. 124-15.

I John 2 – Part 4

“I write to you, little children, because your sins are forgiven you for His name’s sake.” I John 2:12

Weapons of warfare have changed considerably since the day the apostle John wrote his first epistle. While Romans soldiers in the first century fought with swords and spears, they would be no match for our Special Ops today that use the M4 carbine rifle, a shortened version of the standard U.S. M16 with a detachable 40mm grenade launcher mounted beneath the barrel. The weapon can also mount a night-vision sight, and some troops carry night-vision goggles with them. A soldier on sniper duty might lug a heavy Barrett .50 caliber rifle that can hit targets a mile away with a bullet stout enough to pierce armor. Some soldiers carry the M3 Carl Gustav reusable launcher, a bazooka that fires antipersonnel and antitank rockets. ¹

But a Christian’s weapons have not changed. Our enemy remains the same in spiritual warfare and so do our weapons regardless of what century we live in. But the tactics of the enemy can vary from situation to situation, but the weapons that bring us victory remain unchanged.

The book of I John is primarily about having fellowship with God, not about going to heaven; it is about our practice, not our position. But understanding and believing our position in Christ is foundational for victorious Christian living. For example, in the apostle Paul’s letter to the Christians in the city of Ephesus, he first presents the truth about our position in Christ (Ephes. 1-3) before addressing our practice of that truth (Ephes. 4-6). Paul knows that it is essential to know and believe our position in Christ if we are to effectively live it out. ²

The apostle John is preparing his readers for spiritual warfare. Christians face three primary enemies: the devil (Ephes. 2:2b; 6:12; I Pet. 5:8; Rev. 12:9), the world (John 15:18-19; Ephes. 2:2a), and our sin (Ephes. 2:3; James 1:14-15). John addressed our sin in I John 1:5-2:2. He is about to deal with our other two enemies: the world (2:15-17) and the devil (2:18-25). To get us ready to deal with these two enemies, he is going to review some basic truth about our position in Christ (2:12-14). ³

In 2:12-14, the terms “children… fathers… young men” refer to all the readers in each case since John addressed all his readers as “little children” (cf. 2:1, 18, 28; 3:7, 18; 4:4; 5:21). If John was referring to different chronological age groups or differences in spiritual maturity, we would expect the sequence: “little children, young men, and fathers.” But instead, we see the sequence: little children, fathers, and young men. ⁴

“It seems best… to view the terms of address as referring to all the readers in each case. Then each experience ascribed to them is appropriate to the category named.” ⁵

Anderson writes, “But the words are switched up to look back at ground already covered and look forward to the battle ahead:

Little Children—Forgiveness; ground covered in 1:5−2:2.

Fathers—Intimacy (deep knowledge of God); ground covered in 2:3-11.

Young Men—Victory over the Evil One; ground covered in 2:15-28.” ⁶

In verses 2:12-14, it is also noteworthy to observe the phrase, “I write to you… because…” “Clearly John does not regard his readers as ‘false professors.’ Viewing this epistle as presenting ‘tests’ by which to determine the genuineness of a person’s salvation misreads the epistle.” ⁷

John is not writing this epistle to provide tests for eternal life. He is not questioning whether his readers are saved or not. He is writing because he is assured of their salvation and their deepening fellowship with God. His concern is that their enemies may jeopardize their fellowship with God by questioning the genuineness of their salvation experience (2:25-27; 5:9-13) and their subsequent fellowship with the Lord.

John begins with his readers’ experience as “little children.” “I write to you, little children, because your sins are forgiven you for His name’s sake.” (I John 2:12). Like “little children” (teknia = “little born ones”) ⁸ John’s readers had experienced the forgiveness of their heavenly Father. That John is referring to his readers’ position in Christ is underscored by using the Greek perfect tense of the word “forgiven” (apheōntai) which refers to a completed action in the past with continuing results to the present. ⁹ When John’s readers believed in Christ for His gift of eternal life in the past (5:13a), they were forgiven of all their sins – past, present, and future (Col. 2:13-14) – and they remain forgiven in the present when John writes to them.

The word for “forgiven” means “to release or cancel” a debt owed. ¹⁰ 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 (Romans 3:21-4:5; 8:33). This not only includes our past sin debt, but our present and future sin debt to God as well (Col. 2:13-14). Nothing is more important for a believer in spiritual battle than his secure standing before God. Satan will accuse the believer of wrongdoing, but he cannot do so successfully because Christ has canceled that believer’s sin debt in full and declared him to be totally righteous in God’s courtroom the moment he believed in Jesus (Rom. 8:33-34). This is positional forgiveness.

Another feature in this verse that points to a believer’s position in Christ is the phrase “for His name’s sake.” Why did God grant complete forgiveness to John’s readers? It was “for His name’s sake.” This phrase looks back to the first time John’s readers believed in Jesus’ name. ¹¹ John 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.” (I John 5:13). God wants people to know that complete forgiveness is connected to believing in “the name of the Son of God,” Jesus Christ. Christ forgives us not because we deserve it but because He wants His name as a forgiving God to become more well known among people all around the world. If Christians lost their positional forgiveness in Christ, it would tarnish Jesus’ name as a forgiving Savior.

First John speaks of two types of forgiveness. One is the forgiveness we receive because of our position in Christ. This is the forgiveness spoken of in I John 2:12 (cf. Ephes. 1:7). The only condition for positional forgiveness is belief in Christ (Acts 10:43). The extent of this forgiveness is past, present, and future sins (Col. 2:13-14). It is permanent as the prefect tense suggests in 2:12 and is therefore unrepeatable. The second type of forgiveness is practical or fellowship forgiveness which was addressed in I John 1:6-2:2. The condition for this forgiveness is confession of sin (I John 1:9). The extent of this forgiveness is the confessed sin. It is temporary and needs to be repeated whenever the believer becomes aware of his unconfessed sin (Matt. 6:12, 14-15). It is important to understand that this practical forgiveness is based on our positional forgiveness.

Anderson illustrates: “When my oldest daughter started to drive, she took Driver’s Ed. She was a good student and did well, but on the day she got her license, she was quite nervous. That night she wanted to go to Young Life, and she borrowed our brand-new family car to do so. I was out that evening myself, so when I got home, I happened to notice that the left side of the car was smashed in, and the left rear-view mirror was missing. I walked into the house and didn’t say a thing. Because I have an eternal relationship with my daughter, she has advanced forgiveness for anything she might do to injure herself, me, or our family. We had insurance on the car, so it was no big deal, but I knew she was going to be feeling very badly.

“I just sat downstairs and turned on the TV, waiting for her to come to me. Well, an hour went by. She didn’t come. She knew I was home because she could hear the TV. But it wasn’t until her older brother called out, ‘Christie, Dad’s home. Don’t you have something to tell him?’ that she came down the stairs. It was hard for her to get up the courage to tell me. But she finally did so and started crying.

“I said, ‘Christie, don’t worry. You are not hurt, you didn’t hurt anyone, and the car can be fixed. But even if we didn’t have insurance on the car and you were hurt, I would forgive you. You’re my daughter. My love for you will last forever. Come here.’

“She came over and I gave her a big hug. Then I said, ‘Hey, why don’t we go out and practice some more.’ So, with me at her side, we went out driving.

“Christie was still somewhat shaken by her first mistake, so she made a second. She drove at thirty miles per hour right through a four-way stop. A policeman saw and stopped us. As he walked up to the car, he had his head cocked with a curious expression on his face. He said, ‘You just didn’t see it, did you, honey?’

“You see, most stop signs are run out of defiance (in which case the car is often accelerating) or with a ‘roll stop.’ But Christie just cruised right through at the accepted speed limit for the area. From this the policeman deduced that she had not seen the stop sign at all. He was merciful and only gave her a warning. Now her second mistake wasn’t as bad as the first, and she learned even another lesson. Slowly she developed her confidence as a driver and hasn’t had any more wrecks (to my knowledge) since then. She is now thirty-one years old.

“But in order for Christie to relax and become a better driver, she had to know that she was forgiven for her mistake. And not only the first big mistake, but she had to know that I wasn’t going to revoke my forgiveness for the first mistake when she made the second mistake. Because of our father/daughter relationship, because of her position in our family as my daughter, she already has advanced forgiveness for any mistake she may make in life. That’s what we call positional forgiveness, forgiveness because of our relationship. But in order to feel close to me, she needs forgiveness not only in her position, but also in her condition. That’s why she needed to tell me what she had done, and that’s why I reassured her of my love and forgiveness and gave her a big hug. It is very important to see that our fellowship is based on our relationship.

“My daughter and I have an eternal relationship. As such, she has advanced forgiveness for anything she might do to hurt me. This is relationship forgiveness. But when she does do something wrong, she needs to come to me and confess that wrong in order to be reassured of my love and forgiveness. This is fellowship forgiveness. The latter is based on the former. Any child needs the assurance of relationship forgiveness over and over!

“In the passage before us, John is reassuring his little children of God’s forgiveness because of their eternal relationship with Him. A knowledge and assurance of this forgiveness is absolutely essential for them to feel confident as they go into battle against the world and the devil. A good soldier cannot operate at his best with the fear that a mistake or two will take him off the front lines.” ¹²

The challenge for many Christians is they don’t believe they have positional forgiveness. Charles Stanley illustrates this with an experience from his seminary days:

“One of my most memorable seminary professors had a practical way of illustrating the concept of grace for his students. At the end of his evangelism course, he would hand out the exam with the caution to read it all the way through before beginning to answer it. This caution was written on the exam as well.

“As we read through the exam, it became unquestionably clear to each of us that we had not studied nearly enough. The further we read, the worse it became. About halfway through, audible groans could be heard throughout the lecture hall. By the time we were turning to the last page, we were all ready to turn the exam in blank. It was impossible to pass.

“On the last page, however, there was a note that read, ‘You have a choice. You can either complete the exam as given or sign your name at the bottom and in so doing receive an A for this assignment.’

“Wow! We sat there stunned. ‘Was he serious? Just sign it and get an A?’ Slowly, the point dawned on us, and one by one we turned in our tests and silently filed out of the room. It took the rest of the afternoon for me to get over it. I had the urge to go back and check with him one more time to make sure he was serious.

“When I talked with him about it afterward, he shared some of the reactions he had received through the years as he had given the same exam. There were always students who did not follow instructions and began to take the exam without reading it all the way through. Some of them would sweat it out for the entire two hours of class time before reaching the last page. Their ignorance caused them unnecessary anxiety.

“Then there were the ones who would read the first two pages, become angry, turn in their paper blank, and storm out of the room. They never realized what was available. As a result, they lost out totally.

“One fellow, however, topped them all. He read the entire test, including the note at the end, but he decided to take the exam anyway. He did not want any gifts; he wanted to earn his grade. And he did. He made a C+, which was amazing considering the difficulty of the test. But he could have easily had an A.

“This story vividly illustrates many people’s reaction to God’s solution to sin. Many are like the first group. They spend their lives trying to earn what they discover years later was freely offered to them the whole time. They spend years sweating it out, always wondering if God is listening to their pleas for forgiveness, always wondering if they have finally pushed Him too far. They hope God has forgiven them; they suppose He has. They do all they know to do to get forgiven. But insofar as God is concerned, they do not want to be presumptuous. So, they live their lives with doubts.

“Many people respond like the second group. They look at God’s standard—moral and ethical perfection—and throw their hands up in surrender. Why even try? they tell themselves. I could never live up to all that stuff. They live the way they please, not expecting anything from God when they die. Often, they decide there is no God. Their acknowledged inability to live up to His standard drives them to this conclusion. Instead of living under constant pressure and guilt, they choose to completely abandon the standard. What a shock it will be for them when they stand before God and understand for the first time what was available had they only asked!

“Then there is the guy who took the test anyway. I meet people like him all the time who are unwilling to simply receive God’s gift of forgiveness. Striking out to do it on their own, they strive to earn enough points with God to give them the right to look to their own goodness as a means of pardon and forgiveness. They constantly work at ‘evening the score’ with God through their good works. ‘Sure, I have my faults,’ they say. ‘But God does not expect anyone to be perfect.’

“When it comes to forgiveness, there is no room for boasting in one’s own ability. As we will see, forgiveness is not a team effort. It is not a matter of God’s doing His part and us doing ours. Unlike my professor’s test, in God’s economy anything less than 100 percent is failing.” ¹³

When Christians go into spiritual battle, our enemy, the devil, will accuse us of wrongdoing to get us to focus on our past. He wants to persuade us that our past sins cannot be forgiven. Satan knows that focusing on our past will make it difficult for us to face the enemy in front of us. This will also weaken us when we face the world with its various temptations.

John reminds us that we have been completely forgiven in Christ the moment we believed in Him (I John 2:12; cf. Acts 10:43; Ephes. 1:7; Col. 2:13-14). In Christ, God sees in us absolute holiness… purity… righteousness… and goodness. Everything He sees in Jesus Christ He now sees in us (Rom. 4:5; 8:33; Ephes. 1:4; Heb. 10:10-14). Our relationship with God is eternal and therefore can never be lost (John 6:35-40; 10:28-29; 17:3). This is the first unchanging weapon that all Christians possess going into battle.

Prayer: Heavenly Father, we praise You because we are Your little children whose sins are all completely forgiven forever the moment we believed in the name of Your Son, Jesus Christ. There is no other name given under heaven by which we could be saved and forgiven forever (Acts 4:10-12). Thank You for this assurance and security that gives us sure footing as we prepare to go into battle against the devil and his world system with its many temptations. Knowing we have an eternal relationship with You strengthens our resolve to stand firm against the schemes of the evil one. No matter what we face, You remain our heavenly Father and we Your children forever. Thank You for this blessed assurance! In the mighty name of Jesus, we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 95.

2. Ibid.

3. Ibid.

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 3669 to 3673.

5. Ibid., Kindle Location 3673.

6. Anderson, pg. 96.

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. 591.

8. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3558.

9. Anderson, pg. 96.

10. 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. 156.

11. Anderson, pg. 96.

12. Ibid., pp. 97-98.

13. Ibid., pp. 98-100 cites Charles Stanley, The Gift of Forgiveness: Put the Past Behind You and Give… (Nashville: Thomas Nelson Publishers, 1987), pp. 43-45.

Will Jesus Reject His Own?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ENDNOTES:

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

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

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

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

5. Ortlund, pp. 63-64.

6. Ibid., pg. 64.

7. Ibid., pp. 64-65.

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