Lots of Love from the Letters of John
(I John 1:1) - Taking on the Antichrists
(I John 1:1-2) - Eyewitness Account
(I John 1:3) - Purpose of Proclamation
(I John 1:3-4) - Joy Made Complete
(I John 1:5) - The Message
(I John 1:5) - God is Light
(I John 1:5-7) - Light vs. Darkness
(I John 1:7-10) - Exposing Darkness
(I John 2:1) - The Advocate with the Father
(I John 2:1-2) - More On Propitiation
(I John 2:-2-5) - Keeping His Commandments
(I John 2:5-6) - Imitating Jesus
(I John 2:7-8) - The Old/New Commandment
(I John 2:8-11) - Love vs. Hate
(I John 2:12-14) - Children, Young Men, Fathers
(I John 2:15-17) - “All that is in the world”
(I John 2:18-19) - The Last Hour
(I John 2:20-21) - “You Have an Anointing”
(I John 2:21-22) - Truth vs. Lies
(I John 2:23-24) - Abiding in the Son
(I John 2:24-26) - The Promise of Eternal Life
(I John 2:27) - Being Taught All Things
(I John 2:29) - The Righteous Connection
Taking on the Antichrists
(I John 3:1) - Exhibition of God’s Love
(I John 3:1) - Recognizing sons of God
(I John 3:2) - Revealing the sons of God
(I John 3:2-3) - “Pure” as He is “Pure”
(I John 3:3-6) - Jesus and Sin
(I John 3:5-8) - Practicing Righteousness
(I John 3:7-8) - Destroying the Works of the Devil
(I John 3:9-10) - Children of God are Obvious
(I John 3:11-12) - “Love”, not “Kill” your Brother
(I John 3:13-15) - Life-savers and Murderers
(I John 3:16) - Laying Down Our Lives
(I John 3:17-18) - “In Deed and in Truth”
(I John 3:19-21) - Getting a "Confident Heart"
More to Come
Early in the church’s history, many of the problems came from the Jewish element. Hence in much of the apostle Paul’s writings, the issue of "The Law of Moses" versus "The Faith of Christ" was in the forefront. But by the time that the apostle John begins to write his epistles, an antichrist element had developed within the church. These antichrists are known to history as Gnostics, and became a very dominant factor over the course of the centuries from AD 100 onward. Influenced by Greek philosophy, and claiming to have "inside information" not apprehensible by others, these Gnostics often held that the body was bad and man was depraved from birth. The logical conclusion, then, that what the scriptures would call "sin" is not choice but inherit in human nature.
Questions concerning Jesus would then arise. Did Jesus Himself sin? The answer to that being, "No," the next question would be, "Did Jesus have a body?" Based on their initial propositions, the antichrist would have to say that He did not ever take on flesh. Thus John clearly exposes this view in his second epistle: "For many deceivers have gone out into the world," says he, "those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist" (II John 1:8). In these letters, then, the apostle is going to confront these Gnostics head on, exposing their spiritual emptiness, their lack of love, and the immorality resulting from their flawed views.
- "Our hands handled" - The fusillade against the antichrists begins instantly with John’s first paragraph. As in His gospel accounts, the apostle uses the word Logos (the "Word") to describe Jesus. As one who was present at Jesus’ immersion (a requirement to be an apostle—see Acts 1:22) all the way through to His crucifixion, burial, resurrection, and ascension, the apostle was eminently qualified to speak in first person (using a more generic "we" to include the other apostles). "What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of life …" (I John 1:1). As part of his opening salvo, the apostle emphasizes "what our hands handled!" If Jesus did not have a body, there would be nothing there to "handle." Not only did the apostles "handle" Jesus during the years of His earthly sojourn, but also following His resurrection. It was the apostle John who recorded the encounter Thomas had with the Lord following the resurrection. Following reports from the other apostles that they had seen the risen Lord, Thomas had stated, "Unless I shall in His hand the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe." Within a week, the apostles were together again inside a locked room, and Jesus appeared. To Thomas He said, "Reach here your finger, and see My hands; and reach here your hand, and put it into My side; and be not unbelieving, but believing" (John 20:25-27). Their hands "handled" Him before and following His resurrection.
- The "Logos" - The Greek philosophers had used the term "logos" for some time to describe their view of existence. Here’s a quote from Wikipedia: "The Stoics spoke of the logos spermatikos (the generative principle of the Universe) which foreshadows related concepts in Neoplatonism." Hence the apostle John is going specify that the true "Logos" is none other than Jesus Christ Himself rather than some impersonal force that operates in some cyclical fashion.
"Our hands handled the Logos of Life," said John, fighter for the faith. Right out of the opening gate he is going after the destructive philosophy of the Gnostics. He knows that such teaching, while cloaking itself in deceptively positive terms, is counterproductive, and will destroy the faith of those entangled in its web!
Modern sceptics regard the gospel eyewitness accounts of the life and times of Jesus the Messiah as unreliable. They make that charge claiming that the apostles could not be objective in their reporting. Yet in every other case, the best accepted historical accounts are those given by eyewitnesses. Flavius Josephus, for example, was an eyewitness of the Roman onslaught on Jerusalem culminating in its destruction in AD 70. He served as a translator for the Roman general Titus in the final stages of Jerusalem’s destruction. (Titus was the son the initial general Vespasian in the onslaught who then went on to become Emperor Vespasian; Titus himself became Emperor after his father’s death.) His account of the Jewish Wars is regarded as reliable, and considered valuable, because he was an eyewitness. The problem with the gospel accounts is not really that they were unreliable witnesses, but because of the statements they record from the Lord Jesus Himself, such as "I am the way, and the truth, and the life; no one comes to the Father, but through Me" (John 14:6). Mankind in general want to do what they want to do, and when the specter of God appears on their horizon telling them that they are in the wrong, then that specter must somehow be blotted out. Hence the eyewitnesses of the Majesty of the Lord Jesus Christ must be discounted.
- "What we have seen" - The apostle John lived much later than the other apostles, kept alive by God to handle the onslaught of the antichrists that infected the church as the first century came to a close. These Gnostics claimed to have inside information, and thus everyone was to listen to them. But they could not match these opening words of the apostle John in his first epistle. "What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled concerning the Word of life…" (I John 1:1). Now that is an eyewitness! He not only saw with his eyes, but he also heard with his ears, and touched Jesus "up close and personal."
- "Word of Life" - Jesus is indeed the logo, the logical means by which everything to be known about God is communicated to man. But John emphasizes here that not only is He the Word, but that He is the Word of Life. Some of the themes from John’s gospel account are very parallel, understandably, to those which are in his epistles. "Life" is one of those. "In Him was life," the apostle had recorded, "and the life was the light of men" (John 1:4). There is no eternal life apart from being in Jesus Christ, as contrasted to the only alternative, which is eternal death. "And the life was manifested," John continues in his epistle, "and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested to us" (I John 1:2). This life, then, was manifested, which means that through Jesus Christ the way into eternal life has been clearly and openly communicated to man.
Those antichrists who were in opposition to the truth were leading people down the path to death. They were apparently charismatic individuals, very persuasive men, and good story tellers. They fabricated their "inside information" out of nothing, bending and perverting truth along the way. But they had no substance in comparison to John. He had seen Jesus in the flesh, he had seen the blood flow from Jesus’ dead body, he had seen Jesus buried, he had seen Jesus resurrected, and he by revelation had seen Jesus seated at the right hand of power in glory. It is no minor statement for the apostle to make, that the "life" was manifested to him.
Who, then, is to be believed? The eyewitness account, or those who claim, even in modern times, to have superior information?
Purpose of Proclamation
Jesus, the light and life of the world, was manifested to John and his fellow apostles. But this manifestation would have been worthless unless it could be verified, announced in believable form, and then be able to be acted upon. The new covenant teaching—the apostles’ doctrine—is designed to bring all these to the attention of any rational hearer that he may take the appropriate revealed action. Satan and his assistants, in perpetual opposition to the Almighty, work to create massive confusion regarding the manifestation of this Life. This confusion is designed to obfuscate the clear revelation of that which comes through Jesus Christ, and thus misdirect the souls of men into the fires of an eternal hell. Some of those first century agents of the devil were the antichrists, the Gnostics who denied that Jesus came in the flesh, and therefore set in motion a whole chain of false doctrines.
- Verifying the witness - The apostle John is very emphatic: "What we have heard, what we have seen with our eyes, what we beheld and our hands handled" is his unmistakable statement that he and the other apostles were witnesses of all that Jesus did to bring the message of eternal life to mankind. Backing the eyewitnesses account of Jesus’ resurrection, the core of the message of eternal life, were attesting miracles coupled with Old Testament prophecies. For example, as Paul defended his apostleship before the church at Corinth, he stated, "The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles" (II Corinthians 12:12). John likewise had demonstrated his apostleship repeatedly through the years.
- The proclamation - The apostle continually makes the point that his role is in the proclamation of the gospel. "We have seen and bear witness and proclaim to you the eternal life," is part of his opening statement. He adds, "What we have seen and heard we proclaim to you also, that you may have fellowship with us" (I John 1:3). That proclamation focuses on Jesus Christ. John is writing to those who are already Christians, so he does not necessarily have to go back over the basics. Jesus, the "life which was manifested," did empty Himself by taking the form of a bond-servant; "the Word became flesh and dwelt among us," was the way he had previously phrased the point (John 1:14). He was in fact immersed in the Jordan by John the Immerser and He was anointed with the Holy Spirit as He came up out of the water. He was crucified, buried, and subsequently raised from the dead. Following His appearances to "witnesses chosen beforehand," He ascended to the throne of glory. Having preached that, John and his fellow apostles would announce the terms of salvation, requiring those who believed the message to repent, to confess that Jesus is the Christ the Son of God, and to be immersed in the name of Jesus Christ for the remission of their sins and to receive the indwelling Spirit.
- Why he preached - The apostle had devoted his life to preaching the gospel, saving souls, and setting up congregations. His earnest desire, clearly, was the salvation of people. He explains: "What we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ" (I John 1:3). This fellowship is "life"; apart from this fellowship, there is only eternal death.
Jesus Himself, in His prayer on the west side of the Kidron before He crossed to the Garden of Gethsemane for the final time, expressed His deep concern about this fellowship. The Father had given Jesus all authority over mankind, He averred in His prayer to the Father, "that to all whom You have given Him, He may give eternal life. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (John 17:2,3). For this, John labored, preached, and taught.
Joy Made Complete
Jesus, the Life, was "with the Father." It is worthy of significant pondering to consider that the Lord Jesus had to leave that position "with the Father" to make it possible for the believing/obedient among mankind to have their own personal fellowship "with the Father." The core of John’s eyewitness testimony, then, is that Jesus suffered and died in bearing the sins of mankind, then rose on the third day from the dead, and ascended to glory on the fortieth day following His resurrection. "The Life," he asseverates, "was manifested to us." Since that Life was manifested to John and his fellow apostles, it is their duty and delight to proclaim that manifestation, that others might participate in the life also.
- Fellowship - The apostle John’s clear desire is that the lost and the brethren have "fellowship" with him, and, as participants with the apostles, to have fellowship with God. While John does not specify how this fellowship is attained in the first place, it is clear that he and all the apostles preached the same gospel and taught the same doctrines. Hence that fellowship with the Father can only be accomplished as the believing individual repents, confesses Christ as Lord, and is immersed in the name of Jesus Christ for the forgiveness of his sins and to receive the gift of the indwelling Spirit. Anyone claiming to have fellowship with the Lord Jesus Christ apart from this heartfelt obedience to the gospel is making a false claim; fellowship with God is experienced only on His terms. It is worthwhile to again note this statement from the apostle: "What we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ" (I John 1:3). This is the only fellowship with eternal benefits.
- Joy - The scripture’s description of joy usually involves some sort of relationship-building. Reconciliation of lost souls to the Father is one of the listings of joy, as illustrated in one of Jesus’ parables. "There will be more joy in heaven," said the Lord, "over one sinner who repents than over ninety-nine righteous persons who need no repentance" (Luke 15:7). This joy also extends to the faithful saints who survive the fiery trials of faith that come to their lives and yet they still maintain their fellowship with God. "For who is our hope or joy or crown of exultation?" the apostle Paul rhetorically queried. "Is it not even you, in the presence of our Lord Jesus at His coming. For you are our glory and joy" (I Thessalonians 2:19,20). The apostle John—working, praying, preaching to preserve the salvation of the brethren so much in danger of being pulled in the direction of the antichrists—in all sincerity expresses his heart: "And these things we write, so that our joy may be made complete" (I John 1:4).
- Danger - The danger to the brethren was imminent and powerful. The antichrist movement began within the church, and hence was like a traitor working from the inside. "They went out from us," John observes later in the epistle, "but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they are not all of us" (I John 2:19). Because they worked from within, they were able to obtain positions of influence, and then lead many others out of the true church with them. Satan was thus working to redirect their souls into the broad path of destruction.
These dangers and movements have not ceased to work. Sometimes the modern names have changed, but the false doctrines and the deceitful techniques have continued to function down to this day. Modern saints need to pay attention to these movements and modern antichrists, and heed the words of the apostle John. "And these things we write, so that our joy may be made complete!"
Simple words, big concepts! The apostle John’s concepts are so sweeping that it can be difficult to follow his thought processes, because, in part, the readership thinks "too small." As he presents the picture of Jesus, he calls Him "the Word of life." The truth of eternal life, and the means of attaining eternal life, are revealed only through Jesus Christ. "What was from the beginning," is terminology the apostle uses to denote that the incarnate Word existed from all eternity and before the foundation of the world. Processed properly, these concepts stagger the mind! These concepts, then, were revealed to John and his fellow apostles, and they were to proclaim (as witnesses of Jesus’ resurrection and ascension to the right hand of power) them to the peoples of the world, that individuals among those peoples themselves might possess eternal life. This, therefore, says John, is "our joy."
Following his sweeping introduction, the apostle makes this blockbuster statement: "And this is the message we have heard from Him and announce to you, that God is light, and in Him is no darkness at all" (I John 1:5). This is the great summary verse of the whole Bible! The core thought expressed in these simple words can be brought to the attention of the hearers of the word of God by using italics and an ellipse: "This is the message … God is light." That’s it! The core truth of the word of God is that "God is light." It takes the entire Bible, from Genesis to Revelation, to set the stage for, and the matrix for, mankind to understand and believe the message revealed through Jesus Christ about who God is.
Many things that the Old Testament introduced could only be understood though the teaching introduced into the world by the apostles. The apostle Peter’s comment is instructive here. "As to this salvation," he emphasized, concerning that which only came under the terms of the new covenant, "the prophets who prophesied of the grace that would come to you made careful search and inquiry." The prophets, such as Moses, Samuel, or his successors onward, did not understand what they wrote down. They were "seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow." That the Christ had to suffer and die before He could live forever is one of the things hidden from the prophets of old. But not only was the suffering and death of Christ spoken of, the glories to follow were significantly emphasized! "It was revealed to them," Peter added, "that they were not serving themselves, but you, in these things which now have been announced to you." The awesome truths of the Christ were for those "upon whom the ends of the ages have come." As Peter continued, he noted that the things announced to the new covenant brethren came "through those who preached the gospel to you by the Holy Spirit sent from heaven," things so lofty that into them "even angels long to look" (I Peter 1:10-12). Thus the apostle Paul would comment that what he called "the mystery: Christ in you, the hope of glory," was manifested only because "it has now been revealed to His holy apostles and [new covenant] prophets in the Spirit" (Ephesians 3:5). That is why John says, "This is the message which we heard from Him."
But this message of life given to the apostles, if it remained only with the apostles, would be essentially worthless in carrying out God’s eternal purpose. Hence the missive, given by Jesus (or the Spirit of Jesus) to the apostles, "we announce to you." The message and its terms are announced! They are not sold at auction, they are not bartered in the marketplace of men’s ideas. They are announced on a non-negotiable, a "take it or leave it," basis to the world. Those who "take it" enter into the eternal life which John proclaimed; those who "leave it" enter into the eternal fire prepared for the devil and his angels.
God is Light
This is the message for the ages: God is light! Three simple words are in this statement, but it takes the entire Bible to bring a clear understanding of its meaning to mankind. The scripture focuses its attention on Jesus, as John made evident in his gospel account. "For the Law was given through Moses," the apostle had stated, putting the entire Old Testament in the proper perspective, "grace and truth were realized through Jesus Christ" (John 1:17). "The Law," the apostle Paul phrased it, "has become our tutor to lead us to Christ, that we may be justified by faith," and hence, in apprehending the truth concerning the Christ, we appropriate for ourselves the grace of Christ (Galatians 3:24). John’s "gospel" continues on: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him" (John 1:18). The explanation of who God is, then, is one of the major purposes of the word of God.
- Jesus in prophecy - There are hundreds of prophecies of the coming Messiah in the Old Testament writings. Everything, from His coming as the Child to be born and inherit the throne of David, His virgin birth, His death on the cross, His resurrection on the third day, to His ascension to that heavenly throne, are all there in the prophecies hundreds or even thousands of years old. These are recorded to establish the truthfulness of the claims the apostles and new covenant prophets make concerning Jesus of Nazareth.
- Jesus in the flesh - "The Word (the Logos) became flesh, and dwelt among us" (John 1:14). The purpose for the incarnation of the great "I AM" was to make the connection with the human race, that interested individuals might come to know Him who was from the beginning. By Jesus’ taking the form of a bond-servant, the proper and perfect basis for communication with the fallen race was established. Through Jesus’ life and teaching during His years in the flesh, much of the character of the unseen God was exposed to men’s view in a way that men could understand. Even His love for lost man was demonstrated as He died for the lost, and "in His body" bore the sins of all. "He who has seen Me has seen the Father," was the Lord’s personal explanation to the apostle Philip.
- Jesus in His bodily resurrection - The establishment of the truthfulness of the scripture hinges on whether Jesus actually was raised from the dead. To establish that Jesus was resurrected required the testimony of reliable witnesses, and sufficient backing to establish that their testimony was true. Hence the final twelve apostles (plus Paul, an eyewitness by revelation) were selected through a grueling process, seeing Jesus’ resurrected body in appearances over a period of forty days. But, because of the one-time nature of Jesus’ permanent resurrection and the eternal implications of this event, the apostles’ testimony had to be backed by attesting miracles and Old Testament prophecy. In this way, men who knew Him (and knew Him so well that they could not mistake His identity) could positively affirm that the One crucified was also the One resurrected.
- Jesus in glory - On the fortieth day following His resurrection, the Lord ascended to glory. Leaving behind any vestiges of flesh, He as the source of light entered the realm where He "dwells in unapproachable light, whom no man has seen or can see" (I Timothy 6:16). Herein "He is the radiance" of the Father’s "glory and the exact representation of His nature" (Hebrews 1:3). In this "exact representation," Jesus is the complete revelation of God.
This is all communicated to mankind now in the holy scriptures. The mind of man, designed by God ultimately for this purpose, can process the Christ of prophecy. The honest individual, looking for the truth of God, can read the record of Jesus’ sojourn in the flesh, can marvel at the accounts of His resurrection and appearances on earth, and can stretch to understand the radiant brilliance of the glorified Christ as the finished product of the revelation of God to man. In this way, the saint understands the substance of the message, "God is light!"
Light vs. Darkness
God is, from a human perspective, a long-term planner and executor. To set the stage for the ultimate spiritual message He wants to communicate, He created a physical world with its physical attributes. "Then God said, ‘Let there be light,’ " recorded Moses, "and there was light. And God saw that the light was good; and God separated the light from the darkness" (Genesis 1:3,4). From the Creation onward, then, man has daily experience with "light" and "darkness." His body operates on the "circadian rhythm," he prepares for the oncoming night, and he greets the dawning day. Thus enveloped in the regular and unceasing cycle, he is thus prepared to deal with "light" and "darkness" in the spiritual realm.
- God is totally light - "God is light," the apostle John notes, "and in Him there is no darkness at all" (I John 1:5). Through the gospel of the glory of Christ, the message that "God is light" is transmitted in a way that the faith-center part of the human brain can process. As the Christ is pictured as moving from the babe in the manger to the awesome radiance of the Father’s brightness in glory, those who are interested can follow the process. "This is the message," John states, that "we have heard from Him and announce to you." If God had not made the message known through the complete revelation of Jesus Christ, starting with the apostles, man would be locked in to spiritual darkness.
- Fellowship - The apostle’s goal—God’s goal—is that lost man be saved and be joined in fellowship with the sinless God. "We proclaim to you the eternal life," are words which John tenders, "that you may have fellowship with us, and indeed our fellowship is with the Father, and with His Son Jesus Christ." Lofty goal, lofty result! But there is a challenge for the new spiritual man: he must maintain that precious fellowship, begun in the waters of immersion. "If we say that we have fellowship with Him," John warns, "and yet walk in darkness, we lie and do not practice the truth" (I John 1:6). The Gnostics (the "antichrists") were bringing their false doctrines and destructive ways into congregational interactions, and thus attempting to subvert the faith of those who were walking in light. These false doctrines were smoothly introduced into the thinking by deceivers with evil intent. "For certain persons have crept in unnoticed," was Jude’s observation, "ungodly persons who turn the grace of God into licentiousness" (Jude 1:4). The saint, then, should be on careful guard at all times against such devilish intrusions.
- Walking in the light - Christians—as the very, very special people of God—are those who have been called "out of darkness" into the "marvelous light" of the living God (I Peter 1:9). Taken out of the "domain of darkness," they have been transferred into the kingdom of Christ, and as such are children of light. "If we walk in the light," John informs us, "as He Himself is in the light, we have fellowship with one another" (I John 1:7). "Walking in light" means to uphold and promulgate the sound doctrines of the faith as revealed through the apostles and New Testament prophets, and to live a life that increasingly conforms to those doctrines. "Lay aside the deeds of darkness," the apostle Paul would say, "and put on the armor of light. Let us behave properly as in the day, not in carousing or drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy" (Romans 13:12,13).
The key, therefore, is to "practice the truth." God understands the necessity of improvement for the saint coming into the light out of the darkness and offers him grace for the purpose of growth. But if that perspective were to shift over to where the saint now begins to justify poor behavior, then there is a serious problem. "If we say that we have fellowship with Him and yet walk in the darkness, we lie."
God is sinless, and has no fellowship with sin. Jesus, as the great High Priest of the order of Melchizedek in glory, is thus described as "separated from sinners" (Hebrews 7:26). "The devil," the apostle John would later say in this epistle, "sinned from the beginning" (I John 3:8). The devil and his angels’ sins took place in heaven, and it took the entire execution of God’s plan (sending Jesus into the world, His taking the form of a human being, His dying on the cross as the sacrifice, and His ascension to heaven as high priest) to purge sin from heaven. In fact, the first act of Jesus at His ascension was to cleanse heaven. "When He had made purification of sins," the writer of Hebrews described, "He sat down at the right hand of the Majesty on high" (Hebrews 1:3). He purified heaven before He took the throne!! God has no fellowship with sin.
- Origin of sin? - There is much confusion on the issue of sin and its origin inside the individual. The antichrists of John’s time would claim that the body is bad and therefore sinful. Since a person is born with a bad body, sin does not have its origin in the choice of the individual but rather that man’s "sinful nature" sins apart from choice. (Modern antichrists—Catholics and Calvinists—make essentially the same claim!) Jesus, however, is emphatic that sin does not have its origin in the body of man: "For from within," says the Lord Himself, "out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these things proceed from within and defile the man" (Mark 7:21-23). Because sin is choice, the apostle John therefore writes, "My little children, I am writing to you that you may not sin" (I John 2:1).
- Accountability - From the time of Adam and Eve, the general characteristic of the human race has been to deny personal accountability. The gospel of Christ, as it is delivered to the individual, makes the lost member of the race recognize his own culpability for his actions or his failures to act. Through the exposition of the righteousness expected of people as revealed in the Law, the goal is "that every mouth may be closed, and all the world may become accountable to God" (Romans 3:19). The Holy Spirit’s analysis, in looking at the human race from beginning to end from the viewpoint of being outside of time, is that "all have sinned and fallen short of the glory of God" (Romans 3:23). The scripture never indicates that the members of the race "just couldn’t help themselves"; the scripture says "all sinned!" They were active in the process. Hence John is going to explain to the antichrist element of his day that "If we say that we have no sin, we are deceiving ourselves and the truth is not in us" (I John 1:8). The apostle amplifies the thought, saying, "If we say that we have not sinned, we make Him a liar, and His word is not in us" (I John 1:10). No one gets to say that his body did the sinning apart from his choice!
The goal set before each saint is that he "may not sin"; that is, that each may walk in righteousness and holiness before the Lord his God. The probing light of the word of God exposes the evil desires of those who still want to make the claim of being Christians but fulfill the lusts of the flesh and of the mind. Hence the thrust of these words by the apostle: "If we say that we have fellowship with Him and yet walk in darkness, we lie and do not practice the truth." The dishonest individual is thus shown to be in the sinkhole of destruction. On the other hand, the honest Christian is shown to be faithful and true, walking in light just as God is light. The difference is where each will spend eternity; one in eternal darkness, and one in eternal light!
The Advocate with the Father
The issue of man and his relationship to sin can be a bit challenging to explore. Because sin is so pervasive, some have assumed that sin is not a choice, that man is born a sinner or that sin is inherit in the fleshly body. These assumptions are not borne out in the word of God. Passages such as Ezekiel 18:20 make it clear that sin cannot be inherited: "The person who sins will die." Sin is not resident in the body, since Jesus plainly states that it comes from the heart of man (Mark 7:21). Sin is a choice, and God holds each adult-level minded individual accountable for his personal sin. The statement that "all have sinned" does not set aside the point that the decision to sin was a result of each individual’s choice. The just God is thusly fair in holding each person accountable for his own sin and issuing the penalty of second death in the eternal lake of fire, unless that individual is redeemed by Jesus.
- Possibility of sin after redemption - The new Christian can still make the decision to sin after his immersion into Christ; God does not take away his continuing free will. Past habitual thought patterns will often lead the saint into committing a sin, and this is something that is to be overcome. The "old self" must be laid aside, and the "new self" must continually be "put on" (Colossians 3:9,10). The disciple of Christ does not have to sin (it must be re-emphasized that all sin is choice), but the possibility is there that he might sin. That is why the apostle John uses this language: "My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father…" (I John 2:1). The terminology is significant: the apostle did not say when anyone sins; he said if anyone sins. The saint can choose to live righteously.
- The Advocate - The non-Christian has no standing before the throne of God. But the one who has obeyed the gospel of Christ now has "an Advocate with the Father, Jesus Christ the righteous." Jesus, sacrificed as the Lamb of God, ascended to the position of great High Priest and intercessor for His people of faith, is willing to step in as the Paracletos, the One called alongside to help. Sometimes translated "Helper," sometimes "Comforter," sometimes "Counselor" (as in legal counsel), this "Advocate" is the Lord Jesus Christ who offered Himself as a substitute in paying the price for the sins of the condemned. While there was no redemption in the Old Testament sacrifices, the offering of Jesus once for all satisfies the justice of God.
- Cleansing from all sin - This Advocate is thus more than adequate! "If we walk in the light," John notes, "the blood of Jesus His Son cleanses us from all sin" (I John 1:7). "If we confess our sins," he adds, "He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness" (I John 1:9). "He Himself is the propitiation for our sins," is John’s emphasis on Jesus as the means by which mercy is obtained at the throne of justice. The thrust of the conversation is that sin is choice, and the record is that all men made that choice. The antichrist of the late first century tried to tie sin to an evil body, and thus deny his personal accountability for that choice, deceiving himself and thus exhibiting that the truth was not in him. Forgiveness and redemption is possible through Jesus Christ the Advocate. These things are written to help the true children of God to move past sin and to live completely righteously before the Father.
Furthermore, the possibility of Jesus’ propitiatory work is potentially open to any of the race of men who desire to be reconciled to God. "He is the propitiation for our sins, and not for ours only, but also for those of the whole world" (I John 2:2).
More On Propitiation
At the cross, at the cross," are the opening words of the old song, "where I first saw the light …" These words, penned at an earlier time when Calvinism was more openly paraded than at the present, speak of a special illumination by the Holy Spirit apart from the individual’s choice. Only a step or two removed from the theology of the early Catholic thinker Augustine, Calvinism also places an undue emphasis on the cross. Somehow, these expositors proclaim, the work of Christ was finished on the cross, and so those in the process of redemption are taken mystically back to the cross where the blood that spilt out on the ground washes away their sins. Hence, in their thinking, the cross is the point of propitiation, the point at which mercy is granted. To think that the work of Jesus was finished on the cross (merely because He said, "It is finished!" in referring to His work in His earthly body), and the corollary that the blood shed at the cross by itself is the means of mercy, is very shallow thinking. It does not take into account what is revealed in the complete picture painted by the word of God.
- Necessity of the cross - No one with a modicum of knowledge or belief in the scripture would say that the cross of Christ and the events connected with it are unimportant in the plan of God. "For the word of the cross is to those who are perishing foolishness," the apostle Paul would say to the Corinthian brethren, "but to us who are being saved, it is the power of God" (I Corinthians 1:18). The picture of Christ crucified was to the Jews a stumbling block (they had no concept that the Messiah had to die prior to His living forever), and to the Gentiles foolishness (for a lot of reasons). As Jesus would say in instituting the Lord’s Supper, "This is My blood of the covenant, which was poured out for many for forgiveness of sins" (Matthew 26:28). But the cross, in this sense, is the beginning of the story, not the end.
- Necessity of the resurrection - The same letter to the Corinthians which emphasized the cross also stressed the importance of the resurrection of Jesus. Jesus’ death on the cross, had there been no following resurrection, would have been worthless. "If Christ has not been raised," Paul stated in his argumentation, "your faith is worthless; you are still in your sins" (I Corinthians 15:17).
- Necessity of the ascension - The great work of Jesus was done at His ascension. One of the aspects of His ascension was His ministry as the High Priest of the order of Melchizedek. As the Old Testament high priest is pictured as entering into the inner room of the tabernacle on the Day of Atonement with the blood of a goat for the sins of the people, so Jesus had to enter into the true holy place with His own blood. The top of the ark of the covenant was called the "mercy seat," for here the high priest in Israel sprinkled the atoning blood, it was the propitiatory. Hence Jesus is pictured as offering His own blood in a "greater and more perfect tabernacle, not made with hands" (Hebrews 9:11). This, then, is when the propitiation takes place: in heaven and not on the cross.
This propitiation is what the apostle Paul is speaking of when he comments that saints’ justification is "through the redemption which is in Christ Jesus, whom God displayed publicly as a propitiation in His blood through faith" (Romans 3:25). Because it was Jesus’ own spiritual blood (which was offered by Him as the High Priest in the tabernacle that is "not of this creation") the apostle John uses the terminology "He Himself is the propitiation for our sins." Furthermore, in prospect, He is the propitiation "not for ours only, but also for those of the whole world" (I John 1:2). Hallelujah! What a Savior!
Keeping His Commandments
There is a lot of confusion concerning new covenant statements about keeping the commandments of God. The modern-day variations of the Judaizers of the first century immediately want to point out that "keeping the commandments" obviously includes observing the fourth of the Ten Commandments of the Law—the Sabbath! Others want to jump on the Old Testament dietary requirements as included in the commandments of God. Others, the nature of man being what it is, find extreme interpretations of the "commandments" to be observed, often pulling some obscure scripture out of context and using it as a basis for their particular religious observances.
Books like I John have to be understood in light of other scriptures, such as the book of Acts and Paul’s and Peter’s writings. These other new covenant scriptures make it very clear that there is a clear line of demarcation between old and new covenants, and that the new is not like the old. So the immediate and quick jump to the commandments given at Sinai as recorded in Exodus is not a sanctioned new covenant jump.
- Jesus’ introduction - When asked by a lawyer about the greatest commandment in the Law, Jesus’ answer was the one about loving the Lord God with all your heart, soul, and mind. "The second," said the Christ, "is like it, ‘You shall love your neighbor as yourself.’ " Then He added this blockbuster statement: "On these two commandments depend the whole Law and Prophets" (Matthew 22:37-39). In reading through the 39 books of the Old Testament, it would be easy to miss those commandments, especially the second one. The great Teacher could be counted upon to bring those to the fore in His preaching and expounding to the lost sheep of the house of Israel. But as He began to impress the basis of the new covenant upon His disciples, at the time of His institution of the Lord’s Supper, He explained, "A new commandment I give you, that you love one another, even as I have loved you, that you also love one another" (John 13:34). What was new about the commandment was that Jesus was elevating the level of love. From simply loving "your neighbor as yourself," now the commandment is to love your neighbor enough to sacrifice yourself for the sake of your neighbor’s soul!
- Knowing God - It is easy for a person to say that he loves God and that He knows God. The question is whether God acknowledges that. The apostle John initiates some clarification: "And by this we know that we have come to know Him, if we keep His commandments" (I John 2:3). Those commandments are the ones connected with loving God and loving man. "The one who says, ‘I have come to know Him,’ and does not keep His commandments is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected" (I John 2:4,5). Anything less than loving the other person enough to endeavor to help him have the proper eternity in heaven is not the love of God. Those who really know God are always working to seek and save the lost and conserve the saved.
The Gnostics [antichrists] of the late first century were good salesmen. They were so successful in drawing saints away from the teaching of the apostles that the Holy Spirit had the apostle John write a couple of epistles exposing these men for what they were, and making sure these books were preserved as part of the sacred writ to be passed on to future generations. These Gnostics in no way loved the souls of the brethren; they were interested in promoting these antichrist doctrines for the sake of personal gain and prestige. While they clearly said that they knew God, they by their actions, as measured by the word of God, were liars, and the truth was not in them. Modern antichrists need to be exposed in the same way!
Talk is cheap. Great swelling words never carried their purveyor over an inch of ground, nor did mere expressions of intent ever accomplish a task. Good intentions and great words must be translated into proper actions, and the definition of "proper actions" must be provided by the word of God. If someone were to say that he loved other people, but was teaching a false plan of salvation, then those are empty words. If someone were to say that he loved the poor, but was stealing money from other people’s wallets to distribute, then those are empty words. The one who "does not keep His commandments is a liar." Such is the divine analysis.
- Perfecting the love of God - The humble servant of Christ is one who believes the apostles’ doctrine, who prays for the church and for the lost, who assiduously puts the kingdom of God first, and who carries the word of God to the next person. In this process, sin and self is set aside, the old man is crucified, and the new self continually steps forward to execute what is written in the word of God. "Whoever keeps His word," says John, "in him the love of God has truly been perfected." Only love for God, love for the brethren, and love for the lost provide sufficient motivation to keep the commandments of God.
- Walk as He walked - "The one who says, ‘I have come to know Him,’ " intones John, "and does not keep His commandments is a liar." The Holy Spirit, ultimate author of this epistle, wants true saints to know exactly what their standing is with the Father. "By this we know that we are in Him: the one who says he abides in Him ought to walk in the same manner as He walked" (I John 2:5,6). This is certainly getting past mere "talk." Walking as Jesus walked, teaching as Jesus taught, suffering as Jesus suffered, dying for the gospel as Jesus died … this is the test. "For whoever wishes to save his life will lose it," averred the Lord Himself, "but whoever loses it for My sake and the gospel’s will save it" (Mark 8:35).
The antichrists (ancient and modern) maintain that the body, as part of the material realm, is bad. Hence the individual, regardless of good intentions, is trapped in a situation where he may want to do good but can’t because of the sin which indwells his body. Thus those late first century antichrists, the Gnostics, were continually walking in darkness while claiming to walk in the light. They also therefore were not keeping the commandments of God and were in fact a bunch of liars!
The apostle John, in this epistle, is totally destroying the doctrinal positions of the antichrists, and exposing their behavior to anyone who will process his words. Contrary to the position of the ancient antichrists, that Jesus did not possess a physical body and therefore was in a condition where He did not have to sin, the apostle states plainly in his opening salvo: "What we have seen with our eyes," he declares, "what we have beheld and our hands handled …" Clearly Jesus sojourned in a physical body, and yet did not sin. The Gnostics were a collection of rotten sinners and walked in darkness.
The apostle John, in this epistle, also totally destroys the doctrinal positions of modern antichrists, who maintain that Jesus did not sin because His body was different from that of Christians. He did not inherit sin, would be one way of stating that position, or that He was not totally depraved like the human race would be another. Whatever the argument, John destroys it with these words: "the one who says he abides in Him ought to walk in the same manner as He walked." If that is not possible, then God is a cruel and ridiculous Master. But He is not: He provides the working of the word within and the strengthening of the inner man by the indwelling Spirit. So, get walking!!
The Old/New Commandment
The apostle John is laboring in word to salvage the church of God which was being ravaged by the late first century antichrists. They were great salesmen, and were accomplishing their purpose by offering the first century saints a twisted gospel which had a built-in excuse for continuing in sin. Appeals to the flesh sell well, and unless the individual was a truth-seeker, he would be pulled in by such appeals. Many were falling for this onslaught on the gospel, and the church in general needed correction and direction. With the other apostles executed or far away, John is the one to step forward with reminders, doctrines, and exhortations.
- Nothing new - Part of the Gnostics’ appeal was that they had new information. [The name Gnostic was given to them because of their claim that they had new or "inside" knowledge or information withheld from the apostles.] Hence John is going to emphasize that what he and the other apostles taught was not be changed; its foundations were there in the Old Testament writings and given by revelation to them by the Holy Spirit. "Beloved, I am not writing a new commandment to you," he discourses, "but an old commandment which you have had from the beginning; the old commandment is the word you heard" (I John 2:7). As Jude also pointed out: "The faith was once for all delivered" (Jude 1:3).
- Jesus’ new commandment - Jesus did say that He was, in one manner of speaking, delivering a new commandment to the brethren, that they love others as Jesus loves. Calling on the brethren to sacrifice themselves for the truth of the gospel, John explains: "On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away, and the true light is already shining" (I John 2:8). Before "the kindness of God our Savior and His love for mankind appeared," the concept connected with love was not so clearly defined (Titus 3:4). But now that love is demonstrated, it is more readily understood as specifically sacrificing for the sake of others’ eternities. Hence, it is a new commandment.
- True light shining - For those who have been properly immersed into Christ, the apostle Paul informed us, God "is the One who has shone in our hearts" (II Corinthians 4:6). This is not mere "metaphorical light"; this is actually the Christ of glory shining in the inner man, as revealed by the words of scripture. Thus the comment of John, "the darkness is passing away, and the true light is already shining." Those who are "light in the Lord," as the apostle Paul termed saints, will "walk in the light," and exhibit the characteristics of Christ Himself. "For the fruit of the light consists in all goodness and righteousness and truth" (Ephesians 5:9).
The antichrist Gnostics of the late first century were clearly men "of flesh." Regardless of their pretenses, as men of flesh they would exhibit the characteristics of the flesh. There would be rampant immorality, fighting and jealousy, sensuality of every sort, and no doubt drinking and carousing. For some it would be out in the open; for others the deeds of the flesh would be hidden as much as possible. In either case, for those able to discern things spiritually, the fruit of walking in darkness would be evident.
The faithful saints of God "keep the commandments of God." They have their minds set on the things of the Spirit, and as a result bear the fruit of the Spirit. Their conversation is focused on things above, their interests are Biblical, and their time is spent on matters that are profitable for the expansion of the kingdom of God. Laying aside the unfruitful deeds of darkness, they are step-by-step walking as Jesus walked. They are truly "the salt of the earth" and "the light of the world."
Love vs. Hate
Satan exerts tremendous energy and propaganda to confuse both the meaning of love and the meaning of hate. It is as Isaiah the prophet commented during the days of Israel and Judah’s decline: "Woe to those who call ‘evil’ ‘good,’ and ‘good’ ‘evil’; who substitute ‘darkness’ for ‘light’ and ‘light’ for ‘darkness’; who substitute ‘bitter’ for ‘sweet,’ and ‘sweet’ for ‘bitter’! (Isaiah 5:20). "Love" and "hate" are powerful driving forces inside mankind; hence it is that the "master of confusion" has spent great effort in derailing the God-given definitions of those two terms. Whether it was the Romans at the time of Nero, or moderns from AD 2000 onward, Christians are often regarded as engaging in "hate speech," arising from their supposed hatred of mankind. This, of course, is the work of Satan who twists the language. True Christians, who base their lives and views on the scripture and walk in the footsteps of Jesus, love all members of the human race. Correspondingly, they hate evil, sin, and idolatry. Because they will not compromise, they are regarded as those who hate, and whose preachments are "hate speech."
- The passing darkness - The apostle John is very encouraging in his Spirit-inspired analysis: "The darkness is passing away, and the true light is already shining" (I John 2:8). The forces of darkness and evil are always pictured as being short-lived, and this helps the suffering saint know that he can persevere a little longer. The true light is already shining, and the winning side is already winning!
- Definition of hate - The agape love of God is concerned about each person’s eternity, concerned enough for God to give up His only begotten Son. Hate, then, is attempting to turn people aside from the glorious eternity, and having them focus somewhere else. "The one who says he is in the light," John illustrates, "and yet hates his brother is in the darkness until now" (I John 2:9). The antichrist Gnostic would claim to walk in the light, and would even claim to walk in more light than the apostles. The objective analysis is that the Gnostics were leading people down the wrong path, and therefore were the ones who hated their brothers.
- Abiding in light - The individual who is properly immersed into Christ, who is faithful in the application of the new covenant principles in his life, and who is constantly strengthening the saints and leading the lost to Christ, is the one who truly has the "love of God poured out in his heart through the Holy Spirit" (Romans 5:5). Of such, John says, "The one who loves his brother abides in the light and there is no cause for stumbling in him" (I John 2:10). "He who loves his neighbor," commented the apostle Paul, "has fulfilled the law" (Romans 13:8). If a saint really loves his neighbor and is trying to set up a Bible study to save his neighbor’s soul, he is not going to steal his neighbor’s stuff. "Love does no wrong to a neighbor; love is therefore the fulfillment of the law" (Romans 13:10).
The apostle Paul had warned his protégé Timothy of the arise of wicked men. "But evil men and imposters will proceed from bad to worse, deceiving and being deceived" (II Timothy 3:13). What is interesting here is that the deceivers themselves are deceived, by the great deceiver himself! The Gnostics of the late first century were in the process of deceiving many, pretending to walk in the light while dragging as many as possible into the darkness with them. "But the one who hates his brother," John pointedly remarks, "is in the darkness, and does not know where he is going, because the darkness has blinded his eyes" (I John 2:11). Claiming to be super-enlightened, the Gnostics were clearly blind. "But if your eye is bad," averred the Lord Jesus, "your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness" (Matthew 6:23). How true!
Children, Young Men, Fathers
God is the great and perfect communicator! The challenge He has, as Jesus often pointed out, is to get people really to listen. Consequently, He uses common examples from earth’s experiences to be able to connect with the sons of men who are so often wayward and confused. One of the means He has of communicating is using the process of the growth of children into adults to illustrate growth of Christians. The baby learning to grab onto things, the small child taking its first steps, the little one learning to talk in sentences, the boys and girls learning the lessons of life through their experiences, the laddies challenged in growing up and the lassies stretched in developing into mature young women, both men and women struggling as the saddle of responsibility settles heavily on their shoulders … These are universally common for the individual, for his children, for his nieces and nephews, and for his neighbors. Hence the All Wise has a beginning point universally applicable in having conversation with the descendants of Adam.
- "Little children" - The church as a whole in the later years of the apostle John struggled with the onslaught of what was called "Gnosticism." These antichrists were very successful in drawing away some of the disciples after them, creating a lot of chaos in these early congregations. Regardless of their pretenses, they were perverting the gospel of Christ and were luring others down the path toward hell; they actually hated their brothers when viewed from God’s perspective. "The one who hates his brother," John thusly emphasizes, "is in the darkness, and does not know where he is going because the darkness has blinded his eyes." John goes to work, reaching out to the newest and weakest saints, taking them back to some basic building blocks. "I am writing to you, little children," says he, "because your sins are forgiven you for His name’s sake" (I John 2:12). The perverted gospel of the Gnostics offered a "Christ" who never took on a human body, an apparition who only appeared to die on a cross; what forgiveness could there be in that! Basic point: your sins are actually forgiven you "for His name’s sake." He adds, at the appropriate point in his rhythmic prose: "I have written to you, children, because you know the Father" (I John 2:13). Basic, powerful, and reassuring point: you actually know the Father.
- "Young men" - In this section, the apostle reaches out also to the next level of spiritual maturity, to the "young men." To them, the record notes: "I am writing to you, young men, because you have overcome the evil one." This is a powerful and encouraging building block. Having climbed that step, these brothers and sisters needed to maintain their faith and move forward. "I have written to you, young men," is the apostle’s further thought, "because you are strong, and the word of God abides in you, and you have overcome the evil one" (I John 2:14). Considering this description of spiritual "young men," the modern saint may want to stop and consider whether he is one of these, or whether he is in fact in the "little children" category.
- "Fathers" - There is some relation between the time that a person has been converted and his spiritual maturity. Some of those who lived in these later years of John had turned to the Lord many years earlier, had suffered persecution for their faith, and had learned what was really important. "I am writing to you, fathers," encourages the apostle, "because you know Him who has been from the beginning." Ah, yes, to know God, and to be known by Him, is above all else. "I have written to you, fathers," he again stresses, "because you know Him who has been from the beginning." What more could be said!
Using the natural progression of human growth as a basis for his communication, the apostle is thus able, in a very few simple words, to encourage the brethren at every level. God, the perfect communicator through Spirit-inspired John, motivates and strengthens each saint, that each might overcome temptation and sort his way through the perils of false teachers. Overcome!!!!
“All that is in the world”
Men often go to great lengths to justify their lusts. The philosophy/religion called "evolution" is one clear example. The apostle Peter, prophesying of those in the future who would deny the Flood and maintain a uniformitarian outlook, noted, "In the last days mockers will come with their mocking, following after their own lusts" (II Peter 3:4). Their clear motive for kicking God out and maintaining that everything in life results from heaped up random mechanical actions is so that they might justify their lusts. The foundation for Catholicism is that all are born sinful, and the foundation for most of Protestantism is that all are born totally depraved. All these are designed to give man as a whole a religious/philosophical basis for justifying his continuation in the lusts of the flesh. This, then, is "the world."
- Warning - The pull of the things of the world is powerful, and the scripture is replete with warnings, warnings, and more warnings about its enticements. "Do not love the world," John adds his voice to the chorus, "nor the things in the world" (I John 2:15). Behind the scenes in the "world operation" is Satan. In rebellion against God himself, he is continually putting the sons of men in a situation where, whether they realize it or not, they are having to choose whose side they are on. "If anyone loves the world," the apostle points out, "the love of the Father is not in him." The choice has always been clear: choose heaven and it will cost you earth; choose earth and it will cost you heaven.
- Triple threat - As mentioned, the world has its allures. "For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world" (I John 2:16). While there is some overlap, "the lust of the flesh" is directed toward gratifying fleshly or sensual desires (often sexual in one form or another). Even a cursory glance at the behavior of the rest of the human race around us will show how pervasive and powerful these lusts of the flesh are. This is followed with "the lust of the eyes." This category is necessarily hugely broad, encompassing every twisted thing that a person might see. Two people can look at the same thing, and for one the lusts of the eyes are generated, and in the other nothing but the good things are noticed. The modern times, with everything from giant screen TV’s to "tablets" to "smart phones," are filled with appeals to the lust of the eye. Then there is "the boastful pride of life." This one is not so easy to identify as the other two, but it may catch more people in its net than the other two combined. Family pride, national pride, or personal pride will stop an individual from a humble willingness to process the truth. Pride prevents people from admitting that they were wrong, from honestly evaluating themselves, and from submitting to the Lordship of King Jesus as revealed in His word.
The pull of "the things in the world" is an immediate gratification of some kind. The illicit sexual encounter, real or imagined, results in an instantaneous rush. Longing looks at the automobile paraded for sale will result in a person making a stupid purchase, but with a sense of fulfillment "right now." The shout of the man, when confronted with the scriptures about immersion into Christ, saying, "I am Russian, my people are Russian Orthodox, so I must be Russian Orthodox," feels good to him as he defends his country and his faith, but is a clear example of pride’s blocking the way to understanding truth. These are temporary, in contrast to the positive picture the apostle John paints. "And the world is passing away, and also its lusts; but the one who does the will of God abides forever" (I John 2:17). That abiding forever is worth setting aside any of the temporal appeals of the world!
The Last Hour
Saints and others have been waiting for "the last hour" for many generations. Jesus Himself warned all future brethren to be ready for that last hour. Referring to disciples as "slaves," He used the picture of the Master returning unexpectedly to check on the servants. "The master of that slave," He said of one who became derelict in his duties, beating his fellow slaves and eating and drinking with the drunkards, "will come on a day when he does not expect him and at an hour which he does not know" (Matthew 24:49,50). Thus saints have been expecting Him at "the last hour."
- "It is the last hour" - Early in the church’s history as recorded in the sacred word of God, the primary issues that had to be dealt with were those connected with the difference between the system of law and the system of faith. By the time of John’s writing, however, the issues had now switched to lawlessness as contrasted to faith. The Gnostics were bringing elements of Greek philosophy into the teaching of the apostles, and these elements resulted in the antinomianism beginning to be extant in those late first century congregations. This lawlessness, this following all the things of the world (lust of the flesh, lust of the eyes, and the boastful pride of life), John calls the introduction of the last hour. "Children," he says, as he often addresses the saints as a whole, "it is the last hour; and just as you have heard that [the] antichrist is coming, even now many antichrists have arisen; from this we know that it is the last hour" (I John 2:18).
- Many antichrists - I John 2:18 is the first place the word antichrist is used. In his second epistle, John specifically defines antichrist teaching as that which denies that Jesus actually came in the flesh. What happened was that the many teachers inside the first century church became influenced by or enamored with Greek philosophy (they probably read too many commentaries!). Following Greek views on the relationship of spirit and flesh, they decided that the flesh was sinful, and therefore Jesus could not have possessed a body of flesh. As absurd as it seems, this antichrist doctrine was very pervasive, adhered to by a huge number of those who claimed to be Christians. John notes: "many antichrists have arisen."
- Movement from the inside - Early challenges to new covenant doctrines came from outside. The Judaizers, for example, were a result of Jews pressuring saints to come under the requirements of the law. The antichrist movement, however, came from within. "They went out from us," is John’s recording, "but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they are not of us" (I John 2:19). They started from within, but they "went out." In his second epistle, John describes as antichrists "anyone who goes too far and does not abide in the teaching of Christ" (II John 1:9).
God allows false teachings such as this to arise from within or without; this is a means He has of keeping the true church pure. "And for this reason," was the apostle Paul’s analysis, "God will send upon them a deluding influence, so that they might believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness" (II Thessalonians 2:11,12). A supposed saint who does not value truth above all else will be snagged by some false doctrine. "If they had been of us, they would have remained with us, but they went out, in order that it might be shown that they are not of us!" The modern saint would do well to pay attention to what happened even to those who were taught by the apostles and by those who had the gifts of the Spirit extant in the first century.
“You Have an Anointing”
The apostle John in his letters brings out certain concepts not really talked about in other New Testament writings. For instance, he uses the term "anointing" as applied to Christians. To process this, a brief look at some history is required. God is the One who clearly introduced the practice of anointing kings in Israel, beginning with Samuel’s anointing of Saul as the first king. As the line of kings in Judah came to an end with the Babylonian captivity in 586 BC, the remnant increasingly looked to the prophecies of a coming Messiah, "the anointed one," for hope.
When Jesus was dunked by John the Immerser in the waters of the Jordan, the heavens opened up, the Holy Spirit descended in bodily form upon Jesus, and the voice from heaven said, "This is My beloved Son, in whom I am well-pleased" (Matthew 3:16,17). This, in the words of the apostle Peter, is the description of how "God anointed Him with the Holy Spirit and with power" (Acts 10:38). Jesus rightly claims the title Christ as the Greek equivalent to the Messiah, anointed with the Holy Spirit rather than with oil, and thus begins to fulfill all the Old Testament prophecies of the Coming One.
- "You have an anointing" - The antichrists working inside the church of the first century brought doctrines that denied the incarnation of Christ, and resulted in the turning of many fallen saints in the direction of the world and its lusts. The pressure on the true brethren to bend was powerful. But the apostle John reminds them, "But you have an anointing from the Holy One, and you all know" (I John 2:20). Underlying this "anointing" was an understanding of the significant truths of Christianity, as John ties this anointing to his next comment: "I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth" (I John 2:21).
- Anointing abides in you - The thread of thought here is picked up a few verses later. "As for you," John reminds his children of faith, "the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and it not a lie, and just as it has taught you, you abide in Him" (I John 2:27). There is a lot to unpackage in this verse! Of prime relevance here is that "the anointing abides in you." This is a clear reference to the indwelling Holy Spirit, granted to the individual at his immersion in Jesus’ name. The picture, then, is that as Jesus was anointed by the Holy Spirit in His immersion, just so the saint was anointed with the Holy Spirit in his immersion. And as the voice of the Almighty was heard proclaiming Jesus was His beloved Son, just so the voice thundered in the realm of faith at each new birth, "This is My beloved son, in whom I am well-pleased." John adds this note: "See how great a love the father has bestowed upon us, that we should be called sons [KJV] of God, and such we are" (I John 3:1).
The immersion of Jesus really illustrates the absurdity of the antichrist belief that Jesus could not have possessed an actual physical body. Luke’s account is interesting here: "Now it came about when all the people were immersed, that Jesus also was immersed, and while He was praying, heaven was opened …" (Luke 3:21). All the people had bodies, and those bodies ruffled the water as they went down and came up. If Jesus had no body, there would have been quite a stir, starting with John the Immerser himself, at no ruffling of the water when He went down and came up. The focus instead is on the descent of the Holy Spirit and the message of the voice from heaven. "You know the truth," John reassures the faithful brethren. "The anointing which you received from Him abides in you," he stresses. And, as a result, "You abide in Him."
Truth vs. Lies
Those who teach false doctrine always have to lie at some point. At some point, they have to look at the plain teaching of scripture and say, "It doesn’t say that," when in fact it does. Some of the lies are direct, and some are subtle; regardless, they are lies. By contrast, God, in His communication with man, always tells the truth. He may communicate through His Old Testament prophets, or His New Testament apostles, but He always tells the truth. Thus the apostle Paul, in writing to the Ephesian brethren, would note: "In Him, you also, after listening to the message of truth, the gospel of your salvation …" (Ephesians 1:13). The forces of darkness use people to twist the truth, and the scripture therefore has many warnings about false doctrine and calls for saints to stand for the truth. Against one such group Paul wrote, "But we did not yield in subjection to them for even an hour, so that the truth of the gospel might remain with you" (Galatians 2:5). It is always truth vs. lies!
- "You know the truth" - The brethren at large to whom John writes had the gospel of truth preached to them. He is writing out of concern the that the antichrist/Gnostic movement of the time might pull them away. "I have not written to you because you do not know the truth," he emphasizes, "but because you do know it, and because no lie is of the truth" (I John 2:21). It is a harsh but supremely important statement, that "no lie is of the truth," that any deviation at all from the truth is in fact a big lie. The apostle John is reminding these brethren that they know the truth, and that any other doctrine coming into the church is a lie.
- Specific lying - The Gnostics were persuasive and working hard to pull the brethren into their camp. John continues to warn about them in very strong language: "Who is the liar but the one who denies that Jesus is the Christ?" (I John 2:22). This is one of those simple statements by the apostle that requires considerable processing. The "faith of Christ" is based on the foundational truth and good confession that "Jesus is the Christ, the Son of God." The proof that "Jesus is the Christ" is His resurrection from the dead, as the apostle Paul stated: Jesus "was born of a descendant of David according to the flesh, who was declared the Son of God by the resurrection from the dead … Jesus Christ our Lord" (Romans 1;3,4). If Jesus never came in the flesh, Jesus was never raised from the dead. If a person believes that Jesus was never raised from the dead, he denies that Jesus is the Christ!
- Antichrist denial - It is axiomatic, therefore, that if a person believes that Jesus never came in the flesh, he denies that "Jesus is the Christ." This is "the liar." "This is the antichrist, the one who denies the Father and the Son" (I John 2:22). The witness of the scripture is that the Father sent the Son into the world to save the world. If order for that salvation to be accomplished, it required that the Son come in the flesh, that He die on the cross, that He be resurrected, and that He ascend to glory. The one who denies this, then, obviously denies the Father and the Son. The antichrist denied that Jesus came in the flesh, and thus denied all that followed.
"It is a trustworthy statement, deserving full acceptance," asserted the apostle Paul, "that Christ Jesus came into the world to save sinners" (I Timothy 1:15). "Christ died for our sins according to the scriptures," he also asseverated, and "He was buried," and "He was raised from the dead on the third day according to the scriptures" (I Corinthians 15;3,4). This is the truth! He bore our sins in His body on the tree (I Peter 2:24). To deny that Jesus ever had a body is clearly a big lie, and the basis for many other big lies. Who is the liar? And who is it who tells the truth?
Abiding in the Son
Lies are always destructive. But lies about things eternal are the worst! The devil, according to Jesus, "is a liar, and the father of lies" (John 8:44). He is also "a murderer from the beginning," and it is his goal to drag as many people as he can to hell with him. The primary tool, then, that he is going to use is the practice of lying and promoting lies. He lied to Eve in the Garden, and still lies. "But I am afraid," said Paul to the Corinthians, "lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ" (II Corinthians 11;3). The Gnostic antichrists of the first century were denying that Jesus came in the flesh, and were thus twisting the gospel. Lies, lies, lies.
- Confessing the Son - There is no middle ground with Jesus; either a person confesses Him, or a person in effect denies Him. "Whoever denies the Son," says the apostle John of those who deny that Jesus came in the flesh, "does not have the Father." The contrasting point is evident: "The one who confesses the Son has the Father also" (I John 2:23). But what does it mean to "confess the Son?"
- The first confession - When Jesus asked the apostles to tell them who they thought He was, Peter responded, "You are the Christ, the Son of the living God" (Matthew 16:16). The truth contained in this confession is the "rock" upon which the church of the Lord is being built. While the words are simple, the concepts contained therein are massive in scope.
- The Christ - King David had been promised that through His descendants the future Messiah or Christ would come. Implicit in the confession is that Jesus would be born as a human being, as the apostle Paul explained: He "was born of a descendant of David according to the flesh" (Romans 1;3). He did not come into the world as a ghostly apparition; He came into the world as a human baby! But His throne was not an earthly throne; He ascended to heaven to take the eternal throne of David, as the apostle Peter noted in his quotation: "The Lord [the Father] said to my Lord [David’s Lord, the future Messiah], ‘Sit at My right hand [on the throne in heaven], until I make Your enemies a footstool for Your feet.’ " (Acts 2:34,35).
- The Son of God - The Jews understood anyone claiming to be the Son of God was making a claim to divinity. When Jesus healed the cripple at Bethesda’s pool, He stated that not only was He working on the Sabbath, but His Father was working also. The Jews from that point on were trying to kill Him, because He "was calling God His own Father, making Himself equal with God" (John 5:18). Furthermore, they were correct in that understanding!
The "good confession" contains elements of both Jesus’ humanity and His divinity. In effect, the Gnostic antichrists of the first century denied both, and thus were condemned to hell. That was ultimately why their teaching was so dangerous.
In order to be a Christian, a person has to confess with his mouth that Jesus is Lord, or that "Jesus is the Christ, the Son of God." His immersion then immediately follows, and in that moment he is born again; for him that is the beginning. "As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you will also abide in the Son and in the Father" (I John 2:24). As Paul reminded Timothy, "And by common confession great is the mystery of godliness: ‘He who was revealed in the flesh, was vindicated in the Spirit, beheld by angels, proclaimed among the nations, believed on in the world, taken up in glory.’ " (I Timothy 3:16). Anything else is a lie!
The Promise of Eternal Life
God has given His saints a number of promises. Because of His character, He keeps His promises, as the One who is faithful and true. "For as many as may be the promises of God, in Him [Christ] they are ‘yes,’ " (II Corinthians 1:20). God is faithful indeed. "Repent," said Peter and the other apostles to the crowd assembled on the Day of Pentecost, "and be immersed in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit" (Acts 2:38). This was the inspired response to the question, "What shall we do?" when the gospel message was preached for the first time. Then was added these words: "For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself" (Acts 2:39). The promise is a reference back to "the gift of the Holy Spirit," the indwelling Spirit who makes it possible for the newly born again individual to belong to Christ (Romans 8:9). God is faithful, and He keeps that promise.
- The Spirit and life - Spiritual life comes from the Holy Spirit; without the indwelling Spirit, the adult-level individual is spiritually dead. Jesus Himself emphasized, "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life" (John 6:63). Hence it is that the spiritual blessings for the Christian flow from the indwelling Spirit.
- All of God - Jesus told the apostles that the Spirit of truth would be in them (John 14:16,17). He also stated "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make our abode with him" (John 14:23). The general thrust of the scriptures is that, through the Holy Spirit, all of God lives in the Christian! The Giver of life moves into the cleansed vessel upon his immersion and gives him that spiritual life. "In Him was life," was part of the opening of John’s gospel account, "and life was the life of men" (John 1:5).
- Eternal life - The idea, then, is that, as the Father and Son abide in the Christian through the Holy Spirit, so also the saint abides in the Father and the Son. "If what you heard from the beginning abides in you," affirms John, "you will also abide in the Son and in the Father" (I John 2:24). Then he adds, "And this is the promise which He Himself made to us: eternal life" (I John 2:25). This promise of eternal life likewise flows from the indwelling Holy Spirit. "The letter kills," the apostle Paul had noted, "but the Spirit gives life" (II Corinthians 3:6). In another place the apostle also commented, "The one who sows to the Spirit will from the Spirit reap eternal life" (Galatians 6:8). The promise of eternal life comes from the promise of the eternal Spirit!
- Deception unto death - The devil, the great deceiver, has a goal of pulling everyone possible into the lake of fire—the second death—with him. Hence he was working through the antichrists inside the first century church to destroy as many as possible by diverting them away from the true teachings concerning Jesus Christ. The apostle John, inspired by the Holy Spirit, is very aware of the massive threat posed by these operatives. "These things I have written to you," he emphasizes, "concerning those who are trying to deceive you" (I John 2:26).
John belabors the point: "And this is the promise He Himself made to us: eternal life." Every saint should periodically stop and consider this promise of eternal life as contrasted to eternal death. When people’s focus is too much on earth, eternity drifts into a distant, hazy, and "unimportant" background, which is the devil/deceiver’s goal. God’s goal is for His children to see the value of eternity. If they continually set their minds on the Christ in glory, then they will have the promise of eternal life realized. Worth doing!!
The Bible is like a woven tapestry, and the threads must be followed through the entire document in order that God’s truth might be defined and understood. One of those great threads or themes is the topic of "anointing." The tabernacle of Moses and its appurtenances were anointed. The priests of the Old Testament were anointed. Some of the Old Testament prophets were anointed. Even some foreign kings were anointed. The Lord spoke to the prophet Elijah the Tishbite, for example, and told him to anoint Hazael as the next king of Aram (Syria), Jehu as the next king of the northern nation Israel, and Elisha as the prophet to succeed him (I Kings 19:15,16).
But the focus is on the anointing of the kings of united Israel and subsequently of Judah. "Fill your horn with oil," God said to Samuel the judge and prophet (I Samuel 16:1). When David was finally identified as the next king in original Israel, the Almighty again spoke to Samuel, saying, "Arise, anoint him; for this is he" (I Samuel 16:12). From the descendants of David, it was repeatedly prophesied, the Messiah [Hebrew], "the anointed one," the king or Christ [Greek – Christos] would come.
- The anointing of Jesus - John the Immerser explained a major part of his mission: "I did not recognize Him," John recounted, referring to the fact that he could not officially say that Jesus was the Christ without the proper signal from heaven, "but in order that He might be manifested [visibly shown] to Israel, I came immersing in water" (John 1:31). The signal, as John testified, was the coming of the Holy Spirit on the Messiah. "He upon whom you see the Spirit descending and remaining upon Him," were the words from heaven, would be the Christ. Later the apostle Peter, preaching the gospel to the first Gentiles who were to be welcomed into the fold, would say, "God anointed Him with the Holy Spirit" (Acts 10:38).
- The anointing of the saints - The visible anointing of Jesus in the waters of the Jordan, as the Holy Spirit descended in bodily form as a dove, set the stage for understanding what happened as person became a Christian. John introduced the thought, asseverating, "You have an anointing from the Holy One" (I John 2:20). A little later the apostle adds, "And as for you, the anointing which you received from Him abides in you" (I John 2:27). This anointing that abides in the Christian is clearly the indwelling Spirit. As the anointing to Jesus happened in the physical realm, so also the anointing of the saint happens in the spiritual realm, the realm revealed through the written word. When the individual experiencing spiritual birth is coming up out of immersion’s water, the Holy Spirit descends upon him, and in effect there is an inaudible (in the physical realm) voice that says, "This is My beloved child!" Welcome to the realm of the royal priesthood, and welcome to the family of God!
- His anointing teaches you - The apostle John now continues with a thought that has to be unraveled based on the rest of new covenant teaching. "You have no need for anyone to teach you," he posits, "but as His anointing teaches you about all things, and is true, and is not a lie, and just as it has taught you, you abide in Him" (I John 2:27). There are several aspects of "His anointing" that need to be considered. The "anointing" who abides in the saint is the previously mentioned Holy Spirit, who is the ultimate teacher. The Holy Spirit is the author of the scriptures, and the teachings that became the scriptures, and in that sense "His anointing teaches you all things."
The concern of John in this epistle is that the saints remain true to the doctrines of God, and not be carried into the strange doctrines promoted by the Gnostic elements working in the first century church. He wants the true teachings coming from the Spirit of Christ Himself to be held onto by the saints, and that they "abide in Him."
Being Taught All Things
The apostle John says a great deal in a very small space. He takes the entire body of the Holy Spirit’s teaching contained in both "the law of Moses" and "the faith of Christ," and condenses it into the phrase "His anointing teaches you about all things" (I John 2:27). All doctrines connected with Christ emanate from the concept of His anointing—not only His anointing with the Holy Spirit while He was coming up out of the waters of the Jordan, but also His "receiving from the Father the promise of the Spirit" as He took the throne in glory. For example, in a very open prophecy, Daniel predicted that "the Messiah [the Anointed One] will be cut off and have nothing," pointing to His execution on the cross. His death "put an end to sacrifice and grain offering," inasmuch as the perfect sacrifice obliterated the need for these temporary offerings (Daniel 9:25,26). In another instance, David spoke of a time when the Lord’s Anointed would be installed as King "upon Zion" (Psalm 2:6). From being the promised descendant of David according to the flesh, through His crucifixion, on to His exaltation to the right hand of power, "His anointing teaches you about all things."
- Abide in Him - The "antichrist movement" began inside the church, and the antichrists were working on members of Christ’s body to pull them away from the truth. "They went out from us," John had said. Hence he had also commented, "These things I have written to you concerning those who are trying to deceive you." The deceivers were claiming to have inside information that the apostles did not have. This is one of the reasons why the apostle emphasizes that "His anointing teaches you all things," pointing out in this way that there is no more information to be had other than what was given to the apostles and new covenant prophets. If the saints would hold on to what had been taught them, they would "abide in Him."
- Abide to establish confidence - All the spiritual benefits are repeatedly stated as being "in Christ": in Christ there is no condemnation; if anyone is in Christ, he is a new creation; saints have been blessed with every spiritual blessing in the heavenly places in Christ. Thus if a person has been moved away from the hope of the gospel, he loses those benefits. John therefore writes, "And now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming" (I John 2:28). If the brethren want to face Judgment with confidence, they must continue to "abide in Him"
- Jesus’ coming - The Old Testament prophets, from Enoch to Malachi, reference the coming of the Lord for the execution of judgment. Jesus Himself often spoke of the surprise nature of His second coming upon a world that neglects to hear or to obey His word. Enoch had prophesied that the Lord would come "to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds" (Jude 1:15). Malachi had noted that "the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze" (Malachi 4:1). Thus John appeals, "And now, little children, abide in Him!"
At the end of the line, so to speak, there are only two possibilities concerning where a person will spend eternity: heaven or hell. Any thinking person can clearly see that heaven is the good and sensible choice. But the devil and his deceiving assistants work very hard to get that clear choice obscured, and people’s attention misdirected. "Let that abide in you which you heard," John said. "Abide in Him," is John’s statement which cannot be over-emphasized, so that those who once walked with Christ will not "shrink away from Him in shame at His coming." An eternity in hell is beyond comprehension, but that is the "end of the line" for the deceiving antichrists, who are themselves deceived.
The Righteous Connection
"The wrath of God," averred the apostle Paul, "is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness" (Romans 1:18). The scripture establishes clearly that the goal of God is to reproduce His righteousness in the thoughts, words, and deeds of those who would claim to be His children. He clothes His holy ones with Christ in their immersions into Him, and continues His teaching, in conjunction with His indwelling Holy Spirit, to produce practicing righteousness in those who make a claim to godliness.
The goal of the devil, as the initial rebel, murderer, and liar, is to reproduce his character in the sons of men. As the ultimate deceiver, he works particularly among those who would claim to follow Christ by convincing them that being righteous in word, thought, and deed is not possible. "All inherit Adam’s sin at birth," is a core teaching of Roman and Greek Catholicism, enveloping upwards of 1.4 billion people on this planet. The corollary is that they remain sinners through their deaths. Another teaching, at the core of Protestantism, is that people are born totally depraved, and remain so throughout their earthly lives. Another teaching, particularly among those of what might be called Restoration Movement heritage, is that a saint is engaged in a sanctified struggle depicted in Romans chapter seven, and, try as he might, he is going to remain in bondage to sin. All these doctrines impinge the mind with the pre-set that the individual will always remain unrighteous. And these doctrines all began with the teachings of the antichrists of the late first century with which John is dealing!
- Introductory thought - The apostle John introduces the next theme that will occupy a section of his epistle to the late first century church. "If you know that He is righteous," he posits, "you know that everyone also who practices righteousness is born of Him" (I John 2:29). God is righteous? "Righteous are You, O Lord," stated the psalmist, "and upright are Your judgments" (Psalm 119:137). That is clear enough, and from a psalm that would be well-known to the first century brethren. What about Jesus’ famous prayer recorded in John 17? "O righteous Father," began He, "although the world has not known You, yet I have known You" (John 17:25). God is righteous, and the apostle John’s challenge is in the form of a rhetorical conditional: "If you know that He is righteous…"
- Practicing righteousness - Jesus came into the world to save sinners. But He does not expect them to stay in the rotten, destructive condition in which they were called. Those who are "born of Him," experiencing the new birth in coming up out of the waters of immersion, are called upon to "practice righteousness." In different words, saints are exhorted to "lay aside the old self, which is being corrupted in accordance with the lusts of deceit," and to "put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth" (Ephesians 4:22-24).
- Born of God - The new self is the result of a new birth! This is variously described as "born from above," "born again," or as it is in this epistle, "born of God." This new creation is capable, with help from the indwelling Spirit and in renewing the mind, of walking in righteousness, of practicing righteousness.
The antichrist system of thought—whether exhibited in the first century Gnostics, or the 21st century Catholics, 21st century Calvinists, or 21st century Restorationists—that the body is by definition "bad," creates a mental block or carnal mind-set which prevents the individual from really trying or desiring to "practice righteousness." In this thought framework, the devil wins. Everyone needs to be reminded that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men."
Exhibition of God’s Love
Those who contemplate how the nature of God is revealed in His holy word can only exclaim, "How great is our God!" In the book of Revelation, the twenty-four elders are pictured as giving glory to God for His creative power exhibited in the physical realm. "Worthy are You, our Lord and our God," they utter their praises, "to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created" (Revelation 4:11). But the fullness of their adulation is expressed when they give glory for what was done in the spiritual and eternal realm. "Worthy are You," exclaim they, concerning the Lamb, the Lord Jesus, "for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. And You have made them to be a kingdom and priests to our God; and they will reign upon the earth" (Revelation 5:9,10). It is also noteworthy that His motivation in doing so was His love for mankind. "God demonstrates His love toward us," are words the apostle Paul pushed to the forefront for the brethren, "in that while we were yet sinners, Christ died for us" (Romans 5:8).
- Come and see - These are always enticing words, intimating something of mystery or something of interest. In this way the apostle John invites his readers: "See how great a love the Father has bestowed upon us," he exults, "that we should be called the children of God; and such we are" (I John 3:1). Those of the line of Seth in Genesis were called "sons of God," but in a very limited sense, in that they called upon the name of the Lord as contrasted to the rest of the earth-bound and earth-focused members of the human race. The children of Israel were favored of God, but they were never in the new covenant sense "children of God." No one could be "born of God," or "born of the Spirit" before the Spirit was given, and the Spirit was not given until after Jesus was glorified (John 7:39).
- How great a love - It is difficult even trying to contemplate the greatness of God. Solomon, upon completing the magnificent temple of the Lord in Jerusalem, exclaimed in His prayer to the Almighty, "Behold, heaven and the highest heaven cannot contain You, how much less this house which I have built!" (I Kings 8:27). The point here is that God is so awesomely and incomprehensibly huge, and man in comparison is so, so small. It is this type of comparison and contemplation that makes these words come to life, "how great a love that the Father has bestowed upon us."
- Children of God - The only way those who originally were mere sons of men can become sons of God is by participating in a new or spiritual birth. The old man of sin must be buried in the God-ordained waters of immersion, and the new self must come forth by the power of the indwelling Spirit. In receiving "the Spirit of adoption," the new born new creature is ushered into the most awesome and privileged family ever, the family of God.
Only in contemplating what it was to be in darkness, to be held captive in the devil’s domain, and then to be transferred into the kingdom or family of God can the saint begin to process the power of John’s words: "See how great a love the Father has bestowed upon us, that we should be called children of God, and such we are!" Why, then, would those so honored be pulled back into being mere sons of men by the antichrists and antichrists’ doctrines? Only by keeping the focus onward and upward can the saint maintain his picture of who he is and therefore live victoriously. That is why John says, "SEE how great a love …" That is why John says, in reference to being children of God, "such we ARE!"
Recognizing sons of God
When Jesus came into the world, He was not really seen for who He was. What plaintive words are these with which John opens his gospel account! "He was in the world, and world was made through Him, and the world did not know Him." Maybe the Jews, having been entrusted with the oracles of God, would do better than the Gentiles? "He came to His own," is the inspired answer, "and those who were His own did not receive Him." A few, however, did recognize His Messiahship, as the thought continues, "As many as received Him, He gave the right to become children of God"; in other words, to those who would be obedient to the gospel and be born of the Spirit (John 1:10-13).
- Challenge in recognizing Jesus - There were a number of reasons why the contemporaries of Jesus did not recognize who He was during the years of His earthly sojourn. The prophetic word indicates that there was nothing particularly physically attractive about Him; He was not the photogenic type that is needed for the front cover of today’s magazines. He was also one hundred percent human, being a simple carpenter from backwater Nazareth in Galilee. It would take someone exceptionally spiritually interested in the word of God to begin to process Who it was inside that coat of flesh which covered the inner being. It would have to be someone who would watch for consistency in the miracles being performed. It would have to be someone who listened intently to His teaching, and who tried to understand Him. It would have to be someone who would follow His life through the cross to His resurrection and ultimately His ascension who would honestly draw the conclusion that this Man indeed was God appearing in human form.
- Next challenge - Jesus was, and is, the Son of God. The apostle John, then, has just pointed out the divine nature of the spiritual children of Jesus, that they are "sons of the Most High" or "children of God." Will they be recognized for who they are by the children of this world? "For this reason the world does not know us," is John’s inspired observation, "because it did not know Him (I John 3:1). The same spiritual inquisitiveness that was required to "know" who Jesus was/is, is the same spiritual inquisitiveness that is required to "know" who the children of God are.
- Spiritual evaluation - "You are looking at things as they are outwardly," the apostle Paul chastised the carnal Christians of Corinth. To look at things properly, to make the proper evaluation, a person has to look at things spiritually, in the realm of the unseen as revealed by the scriptures. The enemies of Jesus were on the right track when they asked the question, "Who can forgive sins but God alone?" (Mark 2:7). They simply refused to draw the proper conclusion about the clue that would lead them to examine Jesus from a spiritual perspective. In the same way, the answers to key questions would point to whether a person were indeed a son of God or an imposter. "Do you believe Jesus ascended to glory after His death on the cross and His bodily resurrection?" would be one. "Have you consistently performed deeds appropriate to repentance?" would be another. "Were you immersed according the terms of Acts 2:38?" would be a third. This is spiritual probing a true child of God would welcome.
The sons of God, partakers of the divine nature, are magnificent in the spiritual realm. They are children of light, and shining powerfully on the inside, as contrasted to those who are in darkness. They are strengthened by the Spirit in the inner man, as contrasted to those who are still in slavery to sin. They are accomplishing great things in prayer, in edifying the saints, in spreading the gospel to the lost. They are, in the words of Jesus Himself, known by their fruits. But the world does not know for what fruits to look. "For this reason the world does not know us, because it did not know Him."
Revealing the sons of God
The physical creation is the mechanism by which the truly spiritual creations come into existence. The process is simply stated by the apostle Paul: "The spiritual is not first, but the natural." After the natural is in place, "then the spiritual" (I Corinthians 15:46). Natural man is part of the natural process begun at Creation. While God "forms the spirit of man within him" at conception (Zechariah 12:1), the individual comes into existence by the natural relation of male and female, and enters the world without having made the choice to do so himself. The only "creation" that comes into existence by its own choice is the "new creation"!! These are the true "children of God."
- Hidden from plain sight - Regarding these new creations, the apostle John notes, "The world does not know us." The "sons of God" (by virtue of their immersions into Christ) are not recognized as such because the transformation occurs in the inner man, the realm only revealed by the written word of God. "We have this treasure in earthen vessels," was the apostle Paul’s explanation, "that the surpassing greatness of the power may be of God and not from ourselves" (II Corinthians 4:7). The outer coat of the human body veils the wondrous special creation of God, a creation involving the choice of the individual to desire that special creative act! "Beloved," John assures the saints, "now we are children of God, and it has not appeared as yet what we shall be" (I John 3:2). Only by the eye of faith can we have an idea of what lies ahead, and that eye of faith, it must be stressed again and again, must be guided by what is written in the sacred pages of the word of God.
- What we shall be - "The anxious longing of the creation," averred the apostle Paul, "waits eagerly for the revealing of the sons of God" (Romans 8:19). It is interesting that the big moment for the entire panoply of Creation—the galaxies, the sun and planets of the solar system, the earth itself, the plant and animals, and unsaved mankind—is when the true sons of God are manifested. The corollary to this point is that this is the reason all these were brought into existence, that the physical creation might serve as the incubator for the "new creations"! The moment, then, of that revealing will be Jesus’ second coming. "We know that, when He appears," affirms John, "we shall be like Him, because we shall see Him just as He is"(I John 3:2). That is the moment when the glorious inner man of the saints of God will put on what is called "the glorious body" (I Corinthians 15:43). This is the fulfillment of what Daniel had prophesied more than 500 years before Christ’s resurrection: "And many who sleep in the dust of the ground will awake … to everlasting life … And those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever" (Daniel 12:2,3).
It has long been known that "no one can see the face of God and live" (Exodus 33:20-23). When the face of God, the face of the One who will sit on the Judgment Throne, appears, it will vaporize the entire material universe (Revelation 20:11). Hence mankind must be resurrected before this appearing occurs—some to a resurrection of life, and some to a resurrection of eternal judgment—and receive a body that is not part of the material creation. In this way, "every eye shall see Him, even those who pierced Him" (Revelation 1:7). For those, then, whose citizenship is in heaven, their bodies will be transformed "into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself" (Philippians 3:20,21). This, therefore, is the revealing of the sons of God. "We know that, when He appears, we shall be like Him, because we shall see Him just as He is."
“Pure” as He is “Pure”
"When He appears," the apostle John had noted, "we shall see Him just as He is" (I John 3:2). And while every eye shall see Him, even those who pierced Him, only those who have been immersed into Christ—and have maintained and have developed their faith—will be able to see Him as He is, in all His glory. One of the key issues in this individual’s development of faith is his purity of motive. When "the Lord comes," affirmed the apostle Paul, He "will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts" (1 Corinthians 4:5). It is clear that if a person has hidden motives and an impure agenda, that he will end up on the wrong side of that judgment. It is not surprising, then, that the Lord Jesus Himself would say, "Blessed are the pure in heart, for they shall see God" (Matthew 5:8).
- Call to purity - The word of God affirms, as would be expected, the purity of Him who reigns on high. The sweet psalmist of Israel noted, "With the pure, You show Yourself pure" (Psalm 18:26). There is no deception in the One who loves men’s souls, who tells them up-front in His scripture what it is going to cost them to be real followers of Jesus. There are no "bait and switch" scams going on with the Lord and what is written in His word; He is unchanging, the same today and yesterday and forever. Since Jesus volunteered to undergo the gruesome and challenging death on the cross for the sins of mankind, His motive is clearly established as clean and pure; He desires that mankind be redeemed and spend eternity with Him. Clearly the price was high enough that had He any other motive for His suffering, the benefits to be gained would not have been worth it! God is pure. "And everyone who has this hope fixed on Him," John animadverts, concerning seeing Jesus at His second coming, "purifies himself, just as He is pure" (I John 3:3).
- Hope fixed - It is the intention of God that each of His spiritual children be looking forward to Jesus’ second coming. The Lord Himself, in the days of His flesh, praying before crossing to the Garden of Gethsemane, expressed His personal earnest desire to the Father: "I desire that they also [all Christians and Old Testament saints] whom You have given Me, be with Me where I am, in order that they may behold My glory, which You have given Me" (John 17:24). That glory, of course, will not be revealed until His second coming. Jesus wants His people to see His glory, and He has worked very hard to produce a people who earnestly desire likewise to see that glory. These are the ones who have their "hope fixed" on His return.
- The test - The test, then, of whether the disciple really is eagerly awaiting the Lord’s return is whether he does the work on his part to purify himself, to be holy in word, thought, and deed. "To the pure," the apostle Paul observed, "all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled" (Titus 1:15). Being wholly pure in motive and mind is not only desirable, it is a necessity.
But can it be done? Essentially the command is to be as pure as God is pure. Many have contended that even the child of God, born of water and Spirit, is still a sinner and cannot ever be anything but a "filthy garment saved by grace." But scriptures set forth a picture of a new creation, born from above, indwelt by the Holy Spirit, capable of walking in the footsteps of Jesus. John had already stated that "the one who says he abides in Him ought to walk in the same manner as He walked" (I John 2:6). Here, in the next chapter, the apostle and the Holy Spirit add that the saint "purifies himself as He is pure." How pure is that?
Jesus and Sin
The antichrist movement that was ravaging the first century church was essentially an immoral movement. It appealed to the flesh, offering the excuse that the body was bad and therefore it had to keep sinning. For those who did not want to do the personal work necessary to "purify" themselves "as He is pure," this offered a release from what these lawless ones would consider a burden. The whole thought process of these antichrists illustrates the condition of those whose mind is set on the things of the flesh. What begins as a somewhat plausible excuse (the body is part of the material creation and is therefore sinful) actually ends up with a ridiculous conclusion (Jesus did not have a body). But when the fleshly mind wants the excuse, it does not care what is reasonable or what the conclusion is.
- Practicing sin - Sin has been, and is, a major problem. Sin separates a man from his God, and then begins destroying relationships and everything else in its path. Spiritual death, as well as physical death, entered the world through the sin of Adam. That sin separated mankind from the tree of life, and as a result physical death comes to everyone (even babies sometimes die). But spiritual death is separation from God, and this is a result of each reasonably mature individual’s personal sin. Christians, in their immersions, have been released from sin, and are to rise to walk in newness of life; they are to lay aside the deeds of the flesh and put on the new self. The Gnostic antichrists working in the late first century churches were teaching that the exhortation to walk in the footsteps of Christ was not possible. Hence John writes, "Everyone who practices sin also practices lawlessness; and sin is lawlessness" (I John 3:4). God understands that overcoming any particular sin takes varying degrees of renewing or reprogramming the mind, and is willing to provide grace to the honest saint who is implementing that re-programming. But when the disciple moves away from making honest efforts in overcoming sin to making excuses for his sin, then God ceases to provide grace and calls this "practicing sin." This is "lawlessness," and is following the footsteps of the devil.
- Taking away sin - "Your iniquities," stated the Mighty One through His prophet Isaiah, "have made a separation between you and your God" (Isaiah 59:2). Since man by his own sin is separated from God, he cannot intercede for himself. God Himself "was astonished that there was no one to intercede." Because of His love for the sons of men, "His own right arm brought salvation to Him" (Isaiah 59:16). These prophetic sayings began to take fruition in connection with the birth of Jesus. Of the Child who was to be born of Mary, the angel said to Joseph, "You shall call His name Jesus [Yahweh our Savior], for it is He who will save His people from their sins" (Matthew 1:21). Jesus came into the world to save people FROM their sins, not IN their sins! Thus John reminds his readers, "And you know that He appeared in order to take away sins; and in Him there is no sin" (I John 3:5).
The conclusion the apostle John and the Holy Spirit reach is this: "No one who abides in Him sins; no one who sins has seen Him or knows Him" (I John 3:6). The antichrists were saying that everyone must keep sinning because sin is resident in the body, and it is impossible to meet this standard. (Modern antichrists still believe that sin is resident in the body, that belief showing up even in Bible translations such as the New International Version. The term "sinful nature" is their translation of the word "sarx" and the thrust of their thought is that the body is "bad" from birth.) God is calling the saints out of this depraved thinking, putting before them the exordium, "Everyone who has this hope fixed on Him purifies himself just as He is pure" (I John 3:3). Let us, then, with the positive mind-set the scripture sets before us, be in the process of purifying ourselves!
Make no mistake about it! God does not sin, and He cannot countenance sin. Jesus Christ, our High Priest and Intercessor and Redeemer, is described as "holy, innocent, undefiled, separated from sinners" (Hebrews 7:26). If a person who would style himself "Christian" is insistent that he is clearly and absolutely a sinner, then is Jesus separated from that individual? Recognizing that Jesus is the only intercessor and the only way of salvation, this is eternally serious; no person separated from Jesus is going to enter the glorious side of eternity! The righteous Father, then, is repeatedly insistent that His children of faith are "saints" rather than "sinners." This has to do with the way God wired the human brain. Thoughts give rise to words and performance. Human experience tells us, then, that desultory thoughts lead to desultory performance, and truly positive thoughts lead to positive performance. A person who views himself as a loser will lose; a person who views himself as a winner will, over time, win! This is especially true in the spiritual battle: the individual who believes he is a sinner will sin and will continue to lose; the individual who believes in God’s picture for him will overcome.
- "In Him is no sin" - All the spiritual blessings are for those who are "in Christ." Thus it is written, that in Christ "we have redemption, the forgiveness of sins" (Colossians 1:14). It is also written, that "if any man is in Christ, he is a new creature" (II Corinthians 5:17). Since "in Him is no sin," it is incongruous that this new creation be a sinner (I John 3:5).
- "No one who abides in Him sins" - The mental picture for winning Christians is that they live righteously rather than living sinfully. Any other mental picture would be totally destructive to God’s goal for His saints. "No one who abides in Him sins," is the logical proposition for the disciples of Christ (I John 3:6). The sobering corollary follows: "no one who sins has seen Him or knows Him."
- "Let no one deceive you" - The antichrist philosophy circulating in the late first century congregations was that the body was bad and that it was going to continue to sin; the battle, in other words, was lost before it was even begun. "Little children," the aged John addresses those making a claim of being Christians, "let no one deceive you; the one who practices righteousness is righteous just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning" (I John 3:7,8). The one who thus views himself as righteous, and, with the help of the Holy Spirit and renewing the mind, practices righteousness is the one who is righteous. And he has the same standard of righteousness as that which was exhibited in Jesus. The antichrists were turning the minds of the saints in the direction of sin; the apostle John is turning their minds in the direction of righteousness.
- The devil’s agenda - "The devil," John has noted, "sinned from the beginning." The one who was the deceiver from the beginning has the obvious goal of pulling mankind into his orbit through temptation and propaganda. If he can convince even those who were immersed into Christ that they are sinners, he wins. "The one who practices sin," says John to these first century immersees, "is of the devil."
The spiritual war for the mind was raging in these early congregations. Those who lost that war went with the antichrists and lost their fellowship with Christ and His church. "They went out from us," is the Holy Spirit’s analysis, "but they were not really of us; for if they had been of us, they would have remained with us; but they went out in order that it might be shown that they all are not of us" (I John 2:19). That same spiritual battle is raging today. The propaganda forces of modern antichrists maintain that the body is bad; the individual should try to practice righteousness but he will always fail because sin is somehow resident in his body. This is "doctrine of the devil!"
Destroying the Works of the Devil
Selfishness is a form of pride, and is thus really the opposite of humility. Time and time again the word of God calls for people to be humble before the great God of creation, the God of Israel, and the Father of the Lord Jesus Christ. One of the famous lines from the Old Testament comes from God’s response to Solomon at the dedication of the newly built temple in Jerusalem. God had noted that He might send famine upon the land, or locusts, or pestilence, but He said that if "My people who are called by My name humble themselves and pray, and seek My face, and turn from their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land" (II Chronicles 7:14). James, writing under the terms of the new covenant, brought an old covenant quotation over, noting that "God is opposed to the proud, but gives grace to the humble" (James 4:6). The apostle Peter adds his instruction, "Humble yourselves under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety upon Him, because He cares for you" (I Peter 5:6,7). The true children of God will humble themselves and do what the One with the mighty hand commands.
- Righteousness - One of the things the righteous God requires of His humble children is that they also walk in righteousness. John has just emphasized that "the one who practices righteousness is righteous, just as He is righteous" (I John 3:7). The human who is prideful and rebellious will not submit himself to God’s jurisdiction, and being deceived in the process, ends up in the domain of the devil. Thus the apostle adds, "The one who practices sin is of the devil; for the devil has sinned from the beginning" (I John 3:8). The Gnostics who were contemporaries of the apostle John were preying on church people’s desires to do "their own thing" rather than humbling themselves before God. They were the conscious agents of Satan’s deceptive activities.
- God’s purpose - Sometimes Christians in the middle of controversy are not aware of the seriousness of the issues, often being pulled into an analysis of the people involved rather than the issues themselves. The "antichrist movement" inside the early church was undoubtedly confusing for some of the brethren (otherwise, John would not have written this letter). The apostle narrows the controversy down to this focal point: "The Son of God appeared for this purpose, that He might destroy the works of the devil" (I John 3:8). The false doctrines propagated by the antichrists were promoting the works of the devil, and as such were promoting the very things Jesus came into the world to explode. The warfare was therefore intense, and the apostle is fighting to get the church back on track.
It is important to remember one of the most cogent statements of Jesus, brought forth when He Himself was engaged in a heated verbal dispute with the Jewish hierarchy. "You are of your father the devil, and you want to do the desires of your father," animadverted our Lord. "He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies" (John 8:44). The selfishness exhibited in adult-level members of the human race at the core stem from Satan Himself. Their lies, their desires, their bending of events and people to serve their own purposes are just the outgrowth of their having lost their fellowship with God and having been transferred to the domain of darkness. Jesus came into the world to rescue people from that domain, to transfer them into the kingdom of Christ, and in their new lives to destroy the works of the devil. Modern antichrists and their destructive doctrines need to be exposed, and saints need to live and teach the principles of Jesus to a very dark world.
Children of God are Obvious
"The mind set on the flesh is death," said the apostle Paul, "but the mind set on the Spirit is life and peace" (Romans 8:6). It is not uncommon for someone whose mind is set on the things of the flesh to present himself as someone who is very saintly and focused on spiritual things. The Pharisees of Jesus’ day were prime examples. Described by the Lord as "whitewashed tombs," He noted, "You too outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness" (Matthew 23:28). So it was with the antichrists that the apostle John exposes in his epistles. They appeared very religious in their discussions, and clearly posed as leaders in the various congregations. But the apostle is blunt in his statement, exposing these people as just as lawless as the Pharisees. "Everyone who practices sin also practices lawlessness," is his simple, straight-forward statement, "and sin is lawlessness" (I John 3:4). The antichrist doctrine denying that Jesus came in a physical body and suffered the same temptations as the rest of the human race promoted an underlying lawlessness, and destroyed the mind-set that would result in an individual’s purifying himself in line with the purity of Jesus.
- Born of God - The new creation in Christ is often described as "born again," "born from above," "born of the Spirit," or "born of God." The teaching of the new covenant writings is that when a person is immersed into Christ, an entirely new being is created on the inside, as the apostle Paul noted, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should also walk in them" (Ephesians 2:10). The "new creation" is just that, an entirely new creative act by the Almighty God, performed in the realm visible only by the eye of faith as guided by the word of God. That this "new creation" would be a sinner or sinful is really unthinkable. "No one who is born of God practices sin," is John’s way of stating that truth, "because His seed abides in him; and he cannot sin, because he is born of God" (I John 3:9). The picture is that this one who is "born of God" walks in the footsteps of Jesus, and purifies himself just as Jesus is pure.
- "He cannot sin" - The belief of the "Wesleyian holiness" people, if a label were to be put on their system, is that once a person has experienced the "second work of grace" (a special second "falling of the Holy Spirit" on the individual), he cannot sin. Underlying that belief system is the idea that a person is "saved" apart from his personal choice—saved by special "cherry-picking election" by God. Since he was born "totally depraved," his sin is not choice; it happens as a result of his "sinful nature." The idea, then, that once he has received this so-called "second work of grace," from that point on he cannot sin; since "to sin" was not choice in the first place, "not to sin" is not a choice in the second place. This is not what the apostle John is talking about when he says of the new creation in Christ, that "he cannot sin." He is emphasizing the faith picture that the one who is "born of God" imitates the character of God exhibited by Jesus during the years of His earthly sojourn.
"By this the children of God and the children of the devil are obvious," points out the apostle. "Anyone who does not practice righteousness is not of God, nor the one who does not love his brother" (I John 3:10). The antichrist philosophy that the body is bad guarantees that its adherents are going to continue in sin, and thus it is obvious that they are children of the devil. The children of God, on the other hand, know that they are born of God, their visual picture is that they cannot sin, and their focus is on "walking in the same manner as He walked" (I John 2:6).
“Love”, not “Kill” your Brother
As long as the apostle John keeps talking about "love," it must be reiterated that "loving your brother" means being concerned about his eternity as the first priority. When the priest of Zeus brought oxen and garlands to sacrifice with the crowds in celebration of Paul’s healing a man in Lystra, that was not an act of "love," although it might have seemed so to the ignorant or emotionally carried away people present. When that priest wanted to offer a sacrifice to Zeus, he was in the process of propagandizing the pagans, and working on sending their souls to hell. Someone who is a propagandist for doctrines that send people’s souls to hell does not love them, regardless of how "kind, compassionate, caring," or "helpful" he may seem.
- Message from the beginning - "Practicing righteousness" is connected with "loving your brother"; "practicing sin" is connected with "hating your brother." "Anyone who does not practice righteousness is not of God," John has just stated, to which he appends, "nor the one who does not love his brother." Jesus Christ, in His own words, came into the world "to seek and to save that which was lost" (Luke 19:10). The devil, by contrast, "who has sinned from the beginning," has as his goal the confusion and resultant destruction of the human race. When a person becomes a Christian, he is "delivered from the domain of darkness, and transferred into the kingdom" of Christ (Colossians 1:13,14). The general idea, then, is that the new creation is to turn from helping Satan carry out his agenda to working with Christ and helping Him to seek and to save the lost. "For this is the message which you have heard from the beginning," John therefore writes, "that we should love one another" (I John 3:11). John’s earnest desire is that the brethren maintain their focus on sound doctrine and reaching the lost with the gospel.
- "Not as Cain" - The Gnostic antichrists who were working inside the late first century congregations were destroying the eternities of any brethren whom they could get sucked into their false doctrines. That, of course, is not love, regardless of how personable these purveyors of falsehood might be. The faithful brethren, then, were exhorted to continue loving the brethren, and not to be "as Cain, who was of the evil one, and slew his brother" (I John 3:12). Genesis, in its depiction of the Cain/Abel story (a true one!), does not mention the devil; it only mentions that "sin is crouching" at Cain’s door (Genesis 4:7). The apostle John here lets his readers know that the murderous sin of Cain was instigated by "the evil one." The apostle then poses a question: "And for what reason did he slay him?" The answer comes, directed at these antichrists hard at work inside the congregations, "Because his deeds were evil, and his brother’s were righteous."
The saints of God, whose picture is such that they cannot sin because they are born of God, end up "practicing righteousness" in imitation of the practicing righteousness of Christ Himself. The Gnostics, operating under the proposition that the body is bad, of course are going to be practicing sin and furthering the works of the devil. They, in effect, like Cain, "are of the evil one." They, like Satan ("Satan" means "adversary") are going to be direct adversaries of those who were preaching the truth. They, like the devil ("devil" means "one who slanders") are going to be slandering those who were taking the gospel to the lost and living righteous lives—righteous so as to cause no hindrance to the gospel. Why would they engage in such opposition and engage in such slander? Their minds were set on the things of the flesh, and "the mind set on the flesh is hostile toward God" (Romans 8:7). In consequence, they were hostile toward those who were working God’s program; they were walking in the footsteps of Cain. Why would they "kill" their brothers? Because their brothers’ deeds were righteous, and theirs were evil. Modern saints: pay attention!!
Life-savers and Murderers
Evil qualities like "pride" and "hate" can be hidden under a careful veneer of geniality and good-naturedness. Sometimes "hate" is explosive, and sometimes "pride" shows itself to public view. But generally both of those are working a long-term agenda, and hence have to be hidden in order to effect their outcome. "Hate" in particular can be a simmering monster, boiling below the surface, waiting for the strategic moment before it pops into the foreground. As the sage of Proverbs noted: "He who conceals hatred has lying lips, and he who spreads slander is a fool" (Proverbs 10:18). The devil, then, the big liar and the father of lies, clearly is concealing his hatred—hatred, especially of God, and of those who follow the commandments of Jesus. The antichrists of the days of the apostle John were these types who hid their hatred of God and of the disciples of Christ. John is in the process of exposing them for what they are to the view of the saints, those who will see with spiritual eyes.
- The world hates you - One of the things that Jesus made very clear to the apostles, as He made His way from the observance of the Passover meal to the Garden of Gethsemane, was that the world hated Him. "If the world hates you," He had taught them, "you know that it has hated Me before it hated you" (John 15:18). Why would the world hate the Forgiver of Sins, the Prince of Peace? In simple terms, it is because Jesus holds the world accountable, and mankind as a whole does not like to be held accountable for their actions. "If I had not come and spoken to them," He explained to the apostles, "they would not have sin, but now they have no excuse for their sin" (John 15:22). That is the core problem: now they have no excuse for their sins! For this Jesus must die, as He further elaborates: "They hated Me without a cause" (John 15:25). "Do not marvel, brethren," adds the apostle John, "if the world hates you" (I John 3:13). Through their godly lives and exposition of the gospel, Christians are holding the world accountable and the world hates them. Especially those first century antichrists!
- Death to life - Jesus loves the people of the world, and the world hates Him. Saints love the people of the world, and the world hates them. Disciples of Christ, in imitation of the One who by the Great Commission sent them, are bringing people to a knowledge of their sins and the solution to those sins (through belief in and obedience to the gospel of Jesus). Any child of light who is knowledgeable enough to do this knows where he stands with the Supreme Judge. "We know that we have passed out of death into life," John also avers, "because we love the brethren" (I John 3:14). The opposite is therefore true also: "He who does not love abides in death." This is true for the first century Gnostic or the twenty-first century propagandist who "perverts the gospel."
- Murderers - A preacher or teacher who deliberately distorts the gospel, and thus is in the process of sending his listeners down the wrong road, is a wicked, wicked person. In fact, the scripture calls such proponents "murderers." Hear how the apostle John phrases it. "Everyone who hates his brother is a murderer," is his statement concerning the antichrists and other scripture-twisters, "and you know that no murderer has eternal life abiding in him" (I John 3:15).
The apostle John, in this general epistle to the first century church, is laboring to expose just how wicked and destructive the antichrist philosophy is. The antichrist doctrine that Jesus did not come in the flesh, or its more palatable modern counterpart that Jesus did not have a body like we have, is what gives men the excuse to keep sinning. Jesus, by contrast, made it clear that His words cut off any excuse for sinning. The antichrists—ancient or modern—therefore hate Jesus, and they hate any of His disciples who proclaim the truth that saints are to walk in the footsteps of Jesus. Such disciples are encouraged by that knowledge that "we have passed out of death into life!"
Laying Down Our Lives
The apostle John frequently uses the phrase "we know" in his comments to faithful brethren. This certainty of "knowledge" is based on factual presentations of the gospel and scriptural teaching rather than propaganda or "hype." The apostle begins his first epistle by taking his readers back to facts of which John was a witness. "What we have heard," says he of himself and the other apostles, "what we have seen with our eyes, what we beheld and our hands handled…" They had visible, audible, and tangible proof that Jesus was resurrected with a "flesh and bones" body, albeit with nail holes and spear wounds still evident. Jesus was indeed raised from the dead, and the gospel truths followed, explained by logical presentations beginning from that point. Thus the words of John, backed by the Holy Spirit’s inspiration, "we know," are factual words and not mere promotional material.
- Knowing love - "We know that we have come to know Him," John had earlier stated, in one of his earlier "we know" statements (I John 2:3). "We know that we are in Him," he had added (I John 2:5). Another statement was just exposited by the apostle, saying, "We know that we have passed out of death into life, because we love the brethren" (I John 3:14). In the process of exposing the antichrists (who were "haters"), the apostle now points out that, "We know love by this, that He laid down His life for us" (I John 3:16). This is once again a foundational Biblical principle. The apostle Paul pointed out this truth, and a powerful and reassuring truth. "But God demonstrates His love toward us," stresses that there is a factual rather than purely emotional basis for understanding that God loves each person, "in that while we were yet sinners, Christ died for us" (Romans 5:8). And what a demonstration! It is impossible for a rational person to contemplate what Jesus went through in paying the price for each individual’s sin, and not process that as love in the highest degree. So if someone is just not "feeling the love," it is because he is unwilling to process the significance of the demonstration. "We know love by this, that He laid down His life for us!"
- What we should do - It is wonderful that Jesus loves people enough to lay down His life for them. It is wonderful that a lost-and-damned-to-hell-sinner can be rescued from the domain of darkness and be transferred into the kingdom of light. Is this rescued, or "saved," individual simply to bask in the wonders of his salvation and the blessings of like-minded brethren? Here is the inspired answer: "and we ought to lay down our lives for the brethren" (I John 3:16).
What does "laying down our lives for the brethren" look like? What are the practical applications of this precept? There is a whole set of writings called "the new covenant" which gives principles and more detailed instructions in what it means to lay down our lives for the brethren. First of all, there will not be any "brethren" if the lost are not being saved. It is important to remember that "while we were yet sinners, Christ died for the ungodly," and that we, in imitation of the Master, are to go and do likewise. Secondly, "we" are to do everything we can, inside the guidelines the new covenant lays out for us, to love and edify the brethren. This ranges from "Be hospitable to one another without complaint," to "Whoever speaks, let him speak, as it were, the utterances of God; whoever serves, let him do so by the strength which God supplies" (I Peter 4:9,11). This comes under the heading, consistent with the apostle John’s imprecations, of "above all, keep fervent in your love for one another, because love covers a multitude of sins" (I Peter 4:8). "Walk in a manner worthy of the calling with which you have been called," was the apostle Paul’s entreaty, "with all humility and gentleness, with patience, showing forbearance to one another in love, being diligent to preserve the unity of the Spirit in the bond of peace" (Ephesians 4:1-3). There are hundreds of pages more of instruction on "laying down our lives for the brethren," if we need them!
“In Deed and in Truth”
Edgar Guest wrote a poem about how he would rather see a sermon than hear one. God knows, however, that the sermon really and truly must come first; otherwise the proper action with proper motive will not be forthcoming. People can perform acts of kindness without being particularly scripturally directed. So God needed to inject His knowledge into the world by revelation (for our time, the completed Word of God) in order for men even to begin to know what love, especially God’s love, is. "For since in the wisdom of God," the apostle Paul informed the Corinthians, "the world through its wisdom did not come to know God, God was well-pleased through the ‘foolishness’ of the message preached to save those who believe" (I Corinthians 1:21). The knowledge of God and the knowledge of God’s love must begin with the preaching before there can be any meaningful demonstration of that love to the lost and to the brethren.
- Love is not merely theoretical - Love for the soul of the other person and caring about his eternity is paramount. But there is a danger that this love can become very theoretical in the mind of the one who is supposed to love his brother; because love of the other person’s soul is in the realm where there is no visible evidence, the possessor of "love" can actually deceive himself. He can say to himself and others that he is loving, but because his love is in the ethereal realm, he is not going to lift a finger to help that other person in the physical realm. The apostle John stops that sort of thinking with these words: "But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him?" (I John 3:17). God loves the inner man of every member of the human race, and really wants the proper eternity for each; but God also provides for the outer man as well. True love is going to evidence itself in caring for the whole person. True love will not "close its heart" to a brother in physical need.
- Getting past the talk - It is a well-known saying and obvious truth that "talk is cheap." The apostle then exhorts the first century brethren, "Little children, let us not love with word or with tongue, but in deed and truth" (I John 3:18). It seems that whenever John wants to bring up an elementary but important point, he uses the phrase "little children." All the kids are supposed to process this! It is interesting that the apostle not only talks about loving "in deed," but he also brings up loving in "truth." This is an inclusive caring, a caring about the physical, mental, emotional, and spiritual needs of the brethren in ways that really count.
- Knowing we are "of the truth" - The true Christian periodically engages in a little self-examination. Warnings from the scripture come to the saint’s mind, such as "Test yourselves to see if you are in the faith; examine yourselves!" (II Corinthians 13:5). Others pertain not only to the saint’s standing in regard to his eternity, but also to his participation in the body of the Christ. "I say to every man among you," adverted the apostle Paul, "not to think more highly of himself than he ought to think; but to think so as to have sound judgment" (Romans 12:3). When the disciple of Christ loves others in word, tongue, deed, and truth, then he presents the complete package as an offering to God. John says, "We shall know by this that we are of the truth" (I John 3:19).
Edgar Guest said that he would like to see a sermon rather than hear one. The true Christian would make sure that Edgar Guest heard the truth as well as seeing the truth in action. "Let us not love with word or with tongue, but in deed and truth!"
Getting a “Confident Heart”
The Christian is to examine himself in the sight of God. He is to examine his salvation, his motive, his performance, his method, and his love. Because the bar of performance that has been set is the perfection of Christ, the saint’s heart can quiver a bit and feel as if he is falling short of God’s expectations. While God wants each of His children of faith to make an honest examination, and while He continues to set the performance bar high, He does not want His "child" of faith to wallow in a pit wherein he lacks confidence. Hence God has provisions for mercy, grace, and justification to provide for maximum motivation without regret for the sincere saint. Those who really try to follow the commandments of God as defined by the new covenant writings continue to be welcomed into the fellowship of God and the council of the holy ones.
- Of the truth - The Gnostic/antichrists of the first century were creating doctrinal havoc inside the first century congregations. The apostle John and other solid teachers and preachers of the truth were pulling in one direction, and the forces of darkness were working hard on the saints to pull them in the other. The antichrist movement by definition was immoral, fleshly, and hostile toward the teachings of the scriptures on righteousness. During the infighting that would be taking place in each of those congregations, the antichrists would be engaged in slander and name-calling, derogating the apostle John and those standing with him. Such a one was Diotrephes, whom the apostle describes as "unjustly accusing us with wicked words" (III John 1:10). In the midst of that kind of confusion, the honest saint would want to make sure that he was still on the right track to have heaven as his eternity. Thus John had listed some things for the brethren: loving the brethren, laying down our lives for the brethren, loving the brethren in deed and in truth. "We shall know by this," says John regarding his list, "that we are of the truth, and shall assure our heart before Him" (I John 3:19).
- Steadying a quivering heart - Brethren, as the new testament verifies, do not always live up to the potential God expects of them. A Christian may have had an altercation with another brother and not conducted himself in a manner worthy of Christ; he was not exhibiting the love of Christ as he should. Another brother or sister may have temporarily closed off his heart to another disciple of Christ in need. Perhaps the best words did not flow from the mouth of the one professing faith in Christ, and he at that moment did not even come close to the standard of loving his brother "with word or with tongue," much less loving his brother "in deed and truth." Upon reflection, then, his heart condemns him. "We shall assure our heart before Him," John assists the brethren, "in whatever our heart condemns us; for God is greater than our heart, and knows all things" (I John 3:20). God knows! That is why He is willing to justify the honest saint who really is attempting to work with Him. "If we walk in the light as He Himself is in the light," the apostle had earlier written, "we have fellowship with one another, and the blood of Jesus cleanses us from all sin" (I John 1:7). How reassuring is that for the somewhat struggling saint!
When the disciple of Christ knows that the blood of Christ has cleansed him from all sin, his heart no longer condemns him. "Beloved," John writes in endearing terms, "if our heart does not condemn us, we have confidence before God" (I John 3:21). It is tremendously reassuring to the saint for him to know that all has been forgiven, that there is open communication between him and the Father. In this confidence, which the Father earnestly desires that each of His children of faith possess, the Christian can move forward, victoriously fighting the good fight of faith.