By Gabe Hall

Sections: Audio | Outline | 1 John Commentary | 2 John Commentary | 3 John Commentary

Audio

Outline

Introduction

• 3 of the final books of the Bible, likely written around the mid-80’s A.D. while John lived in Ephesus.
• These letters are written to believers, by John, who was one of the 12 disciples chosen by Jesus during His earthly ministry.
• One of John’s main purposes in his letters is addressing the heresy of Gnosticism.
• John places a strong emphasis on Truth, Light and Love.

Summary

1 JOHN

• Light: John was an eyewitness of the incarnate Christ. (1:1-4) God is pure light. (1:5) Apart from Jesus we are in sin and darkness. (1:6-10)
• Love: If we love the Lord, then we must love as He does. (2:1-17)
• Truth: We must abide in the truth. (2:18-29)
• Love: God’s love calls us out of darkness. (3:1-24)
• Truth: We have the Spirit of truth, and He leads us in true love. (4:1-21)
• Love: True faith leads to love. (5:1-5)
• Truth: God has made Himself known. (5:6-13) We can have confidence in Christ, our redeemer. (5:14-21)

2 JOHN

• Truth and Love: The two are intertwined, so that the truth leads us into love, and love desires the truth. (2 John 1-6) Abiding in love and truth keeps us from deception. (7-13)

3 JOHN

• Truth and Love: We should delight in truth and love. (3 John 1-8) Truth seeks to correct error. (9-14)

Shadow in the Sun

• “God is light.” (1 John 1:5)
• He “wraps Himself in light.” (Psalm 104:2)
• “Light shines in the darkness…” (John 1:5)
• Light exposes (cf. John 3:20, 21)
• He has called us “out of darkness, into His marvelous light.” (1 Peter 2:9)
• “What fellowship does light have with darkness?” (2 Corinthians 6:14)

Love Wins

• “God is love.” (1 John 4:8, 16)
• What is love? (Romans 12:9)
• “Love is…” (1 Corinthians 13:4-8)
• A choice and a command. (1 John 4:19; John 14:15; Matthew 22:37-40)
• “God so loved the world…” (John 3:16)

Truth Matters

• “What is truth?” (John 18:38)
• Father, Son, Holy Spirit. (John 8:26; 14:6; 16:13)
• “Your word is truth.” (John 17:17)
• “The love of the truth” (2 Thessalonians 2:10)
• Recognizing lies and correcting errors (2 Timothy 3:16)

ABIDE

• In Jesus! (John 15:1-11)

Full Attention (Song) Lyrics – By Jeremy Riddle

May Your voice be louder
May Your voice be clearer
Than all the others
Than all the others

May Your face be dearer
May Your words be sweeter
Than all the others
Than all the others in my life

Please keep my eyes
Fixed on You
Please root my heart
So deep in You
Keep me abiding
Keep me abiding
Keep me abiding
That I, oh that I may bear fruit

May Your presence be truer
May Your presence be nearer
Than all the others
Than all the others

May Your light shine brighter
May Your love move deeper
Than all the others, my God
Than all the others in my life

Please keep my eyes
Fixed on You
Please root my heart
So deep in You
Keep me abiding, yes
Keep me abiding
Keep me abiding
That I, oh that I may bear fruit

Please keep my eyes
Fixed on You
Please root my heart
So deep in You
Keep me asking
Keep me near You
Keep me abiding
That I, oh that I may bear fruit

Keep me close to You
Oh, right next to Your heart
Right next to Your heart
Close to You

---

1 JOHN Commentary

1 John 1

(v 1)  Throughout history the church has identified the author of this letter as John (“the disciple whom Jesus loved” – John 13:23; 21:20).  The earliest church fathers (including Clement of Alexandria, Polycarp, Irenaeus, Papias etc.) affirmed John the apostle as the author.  The vocabulary, style and syntax are all similar to the gospel of John. (Compare 1 John 1:1-4 with John 1:1-5)  The author tells us that he is an eyewitness of Jesus who has “heard,” “seen,” “looked upon,” and “handled” things pertaining to Him.  Throughout this chapter John uses the word “we,” likely referring to himself and the other apostles (first disciples), or himself and the apostle who wrote down/delivered the letter he dictated. 

Peter had also written: “We did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty.” (2 Peter 1:16)

“That which was from the beginning” and “the Word” are similar descriptions John uses in his gospel account when referring to Jesus, as well as Revelation. (See John 1:1, 14; Revelation 19:13)  These are teachings which John also received from the beginning of Jesus’ ministry.   

Jesus is eternal…He is also life. (John 14:6) 

John is telling his readers that he is a witness to the words and actions of Jesus (His life, and resurrection).  Some early Gnostics and others believed in “Docetism;” (A belief which denies the incarnation, (physical appearance) and thus resurrection, of Jesus) John was combating this heretical doctrine by mentioning that he not only knows about the message and teachings of Jesus, but he has physically witnessed and handled the things concerning Jesus and His physical resurrection. 

(v 2)  The eternal life of God (“the Father”) has been revealed to us in Jesus Christ.  Jesus is the source of life.  (John 1:1-3, 10; Colossians 1:15-17)  It has been “manifested.” (Greek: “phaneroo.”  “Made known.”)

(v 3)  John is declaring the message of Jesus to us. (Like Paul in 1 Corinthians 15:1-11; Galatians 1:6-10)  Through Jesus we have fellowship with one another and with the Father. (John 17:20-26)

Fellowship with Christ is not always comfortable.  To know the power of His resurrection we must also share in the fellowship of His suffering. (Philippians 3:10) 

(v 4)  One of John’s purposes in writing his letter is that our “joy may be complete.” (Gk. “pepleromene” from “pleroo” meaning complete or full)  We share this joy in Christ with each other.  The only way to have fullness of joy is in Christ.  (John 15:11; Romans 15:13)

(v 5)  John’s message is from God, who is pure light, with no darkness. (Psalm104:2; John 1:3-5; 3:18-20) 

(v 6)  We walk in darkness when we live in sin…when we “suppress the truth in unrighteousness,” (Romans 1:18) and refuse to “receive the love of the truth.” (2 Thessalonians 2:10) 

Jesus is life, and truth, (John 14:6) and He is light.  John 1:4, 5 says, “In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.”  And, “everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.” (John 3:20)  In 2 Corinthians 6:14 we’re told, “what fellowship can light have with darkness?” 

(v 7)  In Christ we are brought into His light.  He has called us out of darkness and into His marvelous light. (1 Peter 2:9)  When we come to Christ we put off darkness and put on the armor of light. (Romans 13:12)  We receive light from the Word of life, (Christ, who is the word of God made flesh).  God’s word gives light, and leads us to truth, both in the incarnation of Christ, and in written form.  (Psalm 119:105; John 17:17) 

We are made clean through the blood of Christ.  (Revelation 1:5)  He alone gives us access to the Father. (John 14:6; Hebrews 10:19)  Jesus has made a new covenant in His blood, (Luke 22:20) and a new commandment to love as He loves. (John 13:34) 

(v 8)  We have all sinned. (Romans 3:23)  The Scottish writer and philosopher Thomas Carlyle said, “The greatest fault is to be conscious of none.”  One of the first revelations of truth is the realization that we are sinful.  As Paul said, “I know that in me (that is, in my flesh) nothing good dwells, for the will is present with me, but how to perform what is good I do not find.” (Romans 7:18)  It has become vogue or common in our present time to believe that we are good.  The prevailing thought is that we have little need for a Savior; at most we simply need a little redirection or a tune up.  In Christ we are faced with the reality that we are sinful to the core and in desperate need of His salvation.  This fact should lead us to Jesus, for “godly sorrow leads to repentance.” (2 Corinthians 7:10)  Far from painting a negative picture of God, recognizing our sinfulness outside of Christ shows a greater picture of the love of God, since “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (Romans 5:8)  Recognizing our sin does not diminish God’s creation; but rather it glorifies Him in that it magnifies (for us) the depth of His love.       

(v 9)  Bringing that image full circle, it also displays the seriousness of sin and the power of God’s forgiveness.  If we confess our sins He is willing and able to forgive us and cleanse us from “ALL unrighteousness.”  When we confess our need for Him, He cleanses us by the blood of Jesus.  (Romans 10:9 also) 

This is what’s necessary.  We must be clothed in the righteousness of Christ. (Galatians 3:27; Romans 13:14)  We are washed and made clean (pure, holy, righteous) through the Holy Spirit, in Jesus Christ alone. (1 Corinthians 6:11; Acts 4:12) 

(v 10)  God does not lie. (Numbers 23:19; Titus 1:2)  We have sinned, but in Christ we are made alive to Him and dead to the power of sin, (Romans 6:11) and if we come near to God – by the blood of Christ (Ephesians 2:13) – we can cleanse ourselves and purify our hearts. (James 4:8; Ephesians 5:26)  We do this not by our power, but by the power of the Holy Spirit in us, which we have in Christ. (Titus 3:5; Philippians 2:13; Ephesians 1:13) 

For all who are unwilling to confess their sins, they remain in them.  In Christ we can have assurance that He has already cleansed us.  (John 15:3)

1 John 2

(v 1)  John’s purpose in writing is not to give us liberty to live in sin, but so we will not sin.  This is similar to what Paul wrote in Romans 6:1, 2.  “Shall we continue in sin that grace may abound?  Certainly not!”  Yet, he reminds us that through Christ we have been forgiven. 

He Died for All

(v 2)  Jesus is our “propitiation.”  Here John explains that Christ is not only the propitiation for our (believers) sins, but also for the sins of the whole world.  This is not proclaiming universalism in any way, it is simply explaining that Jesus’ atonement is able to overcome the sin of all, and He died so that anyone could come and have access to the Father through Him.  (Paul says this as well throughout Romans 5, especially in verse 18, which states, “as through one man’s offense judgement came to all, resulting in condemnation, even so, through one Man’s righteous act the free gift came to all, resulting in justification of life.”)  This verse does have something to say against the Calvinistic belief in “limited atonement” and predestination.  Jesus did not just die for the sake of those who would come to know Him as Lord, but He also offered the opportunity for anyone to come to Him for life.  The Greek word used here for “propitiation” is “hilasmos,” which basically means sacrifice.  In Romans 3:25, the word translated as “propitiation” is the Greek word “hilisterion.”  Hilisterion carries the added meaning of “mercy seat” or covering.  There we see that Jesus was set as a sacrifice and mercy seat (covering and protection from the penalty of sin through the law) by faith.  This is an important distinction.  Jesus died to be a sacrifice for all (so anyone has the capability to come to Him now)…but He only becomes the mercy seat to those who do come to Him in faith. 

This idea is also summed up well in John 3:16 which says, “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” 

God’s love and sacrifice is universal, but His forgiveness and salvation is only imparted by faith in Christ. 

(v 3, 4)  By keeping His commands we know that we know Him.  Jesus has said, “If you love Me, keep My commandments.” (John 14:15)  We demonstrate our love through willing obedience.  God has also said, “To obey is better than sacrifice.” (1 Samuel 15:22)  I think we often times assume that obedience and sacrifice go hand-in-hand, but as we allow God to shape our hearts we will see that obedience flows better when it stems from love.  When obedience comes from love I believe it feels less like sacrifice.  Perhaps this is why when done from love, “it’s more blessed to give than to receive.” (Acts 20:35)  Like the words of Jason Upton’s song, “No Sacrifice,” which say, “Because Your thoughts are higher than mine; Your words our deeper than mine; Your love is stronger than mine; this is no sacrifice, here’s my life.”  Psalm 51:17 says, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise.”  God wants us to give Him our hearts. 

(v 5, 6)  We are known by our fruit (life and actions).  (Matthew 7:20)  If we are IN Christ, we will begin to look more and more like Him, and walk in His footsteps.  We act like who we serve, and we serve who we love.  (Matthew 6:24; John 8:31, 39-44) 

(v 7)  John is writing of things which Jesus has already told them…to obey His word, and to love.  (1 John 3:11; 4:21)    

(v 8)  Elaborating on that, John is adding further revelation.  Jesus had called His commandment to love “new,” as He elaborated on the true meaning of God’s law.  (John 13:34)   

(v 9-11)  God’s love causes us to love…to love (first) God, and then those who God loves (beginning first with the family of Christ).  If we don’t love our brothers (who we see), then we are not showing that Christ is abiding in us, and us in Him…we would then still be in darkness.  (1 John 4:19, 20; Matthew 22:37; Galatians 6:10; 1 Peter 2:9) 

Verses 12-14 are written in a poetic style, in the middle of John’s discourse on love among the family of God.

In this section John seems to be speaking to believers in various stages of their Christian walk. 

In the first four addresses, John says “I write to you.”  He used the Greek word “grapho,” which is in the present tense.  Thus, John was writing to those who were currently at that stage in their faith walk.  (“Little children,” “Fathers”/ elders, “young men,” and “little children”/ newborns).  For the final two addresses, John used the Greek word “egrapsa,” which is in the past tense, and means, “I have written.”  There, he again addressed “fathers,” and “young men.”   

(v 12)  To “little children”: we have been forgiven IN Christ, for His name’s sake. [“Little children” here is the Greek word, “teknion,” meaning a little (young) child.]   

(v 13)  “Fathers”: know Jesus.

“Young men”: have overcome the wicked one.

“Little children”: know THE Father.  [“Little children” here is the Greek word, “paidion,” meaning infant, or little one.]  In this case John continues to use the phrase, “I write,” though he uses a different word for “little children.”  At the stage, where someone is “born again,” becoming a newborn in Christ, there is no previous statement to harken back to.  While the previous “little children” have matured to become young men, and the previous “young men” have matured to become spiritual “fathers,” the current “infants” in Christ were previously not alive. 

(v 14)  “Fathers”: know Jesus.

John repeats the same message to the elders, reminding them of what he “has written.”  The spiritually mature need no additional message, but simply to continue in the message that they have been taught, and to grow in Christ.

“Young men”: You’re strong, and the word of God abides in them, and they have overcome the wicked one.

Here John adds how the young men overcome the wicked one; by the word of God abiding in them.   

(v 15-17)  Here is one of John’s famous intentional paradoxes.  We are told that we should “not love the world.”  Yet, elsewhere John has written that “God so loved the world.” (John 3:16)  The beauty of these paradoxes, that at a cursory glance might appear contradictory, actually give us great insight when understood in proper context. 

When John 3:16 tells us that “God so loved the world,” the context is clearly referring to His creation, and specifically people.  In the verses here in Second John, he is referring to worldliness, or the sinful things of this fallen world. 

We are told that the devil is “the god of this world,” (2 Corinthians 4:4) and that “the whole world is under the sway of the wicked one.” (1 John 5:19)  It is a mission for all Christians to call people to “turn from darkness to light and from the power of Satan to God.” (Acts 26:18)  The world is at odds with the kingdom of God.  Thus, James 4:4 says, “friendship with the world is enmity with God.”  This harkens all the way back to the Garden of Eden, where God told Satan, “I will put enmity between you and the woman, and between your seed and her Seed.” (Genesis 3:15)  Jesus has a kingdom which “is not of this world,” (John 18:36) that is in opposition to the ways of this world.  Rather than loving the ways and the things of this world, we are instead told to pray, “Your kingdom come, Your will be done on earth as it is in heaven.” (Matthew 6:10)  Because, we know that one day the King will return, His kingdom will be fully revealed, and it will be said, “the kingdom of the world has become the kingdom of our Lord and of His Christ, and will reign forever and ever.” (Revelation 11:15)     

God loved the world (His creation) so much that He came to save it, so that all who trust in Him would be delivered “from the domain of darkness and transferred to the kingdom of His beloved Son.” (Colossians 1:13)  God’s love has been demonstrated in this, “while we were still sinners, Christ died for us.” (Romans 5:8)  “But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.” (2 Peter 3:7)

(v 18)  Here John writes that “it is the last hour.”  He goes on to say that we know it is the last hour because, “even now many antichrists have come.”  First John chapter two and Second John are the only places in the Bible that actually use the word “antichrist.” (Greek: “antichristos”)  John mentioned that believers had “heard that Antichrist is coming.”  Although only John uses the specific Greek word “antichristos,” other places in Scripture certainly refer to and allude to Antichrist using other terms.  John mentions here that the coming of Antichrist was not a new concept for believers, since they had already heard about this.  Before looking at some of the other places in the Bible that talk about Antichrist, I want to discuss John’s first point, which is that the arrival of Antichrist (or “antichrists”) is evidence that “the last hour” had also begun. 

The Last Hour

There are several places in the New Testament that give us information about the last days, or end times.  While not getting into a full study of eschatology, I want to simply look at a few passages that point out that the times we are living in are referred to as the “end times,” “last days,” or as John says, “the last hour.” 

For clarity it might be helpful to give a proper perspective on what these terms are intended to convey.  Many people may instinctively assume that these terms mean we should expect Jesus to return by the end of the year, or day, or perhaps this very hour.  At the very least many assume it is almost certain Jesus will return within their lifetime.  The Bible helps us gain a proper perspective of these things.  The first thing we should take note of is what Jesus said about His return.  When speaking of His second coming, Jesus told His disciples, “But of that day and hour no one knows, not even the angels of heaven, but My Father only…Watch therefore, for you do not know what hour your Lord is coming…be ready, for the Son of Man is coming at an hour you do not expect.” (Matthew 24:36, 42, 44)  He continued, “Watch therefore, for you know neither the day nor the hour.” (Matthew 25:13)  In Revelation 16:15 Jesus says, “Behold, I am coming like a thief!  Blessed is the one who watches.”  After He resurrected, Jesus once again reminded His disciples, “It is not for you to know times or seasons which the Father has put in His own authority.” (Acts 1:7) 

What Jesus tells us is to be ready and watchful at all times, because we do not know the exact time, or day, or hour when He will return.  This is why Paul wrote to Christians in Thessalonica, saying, “But concerning the times and seasons, brethren, you have no need that I should write to you.  For you yourselves know perfectly that the day of the Lord so comes as a thief in the night.  For when they say, ‘Peace and safety!’ then sudden destruction comes upon them.” (1 Thessalonians 5:1-3) 

Likewise, Peter explained how we are to understand the imminent return of Jesus.  “Scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation…’ But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day.  The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.  But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.” (2 Peter 3:3, 4, 8-10)

When the Holy Spirit came down upon the followers of Christ at Pentecost, Peter rose up and said, “This is what was spoken by the prophet Joel:

‘And it shall come to pass in the last days, says God, that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams…

Before the coming of the great and awesome day of the Lord.  And it shall come to pass that whoever calls on the name of the Lord shall be saved.’” (Acts 2:16, 17, 20, 21)

When we understand the “last days,” we know that:

1. The world has been in “the last days” at least since the church began, at Pentecost.
2. We don’t know exactly when Jesus will return.
3. We are told to be ready for Christ’s return at any time.
4. God is eternal, so a thousand years is not “a long time” to Him; but rather as a mere day. 

Paul wrote, “Our salvation is nearer now than when we first believed.  The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light.” (Romans 13:11, 12)  No matter the exact time, we know that the day of the Lord’s return is nearer now than it was before.  And as the Lord Himself declared, “Surely I am coming quickly.” (Revelation 22:20) 

Antichrist and the Last Days

As John mentioned, antichrists among us is another sign that we are in the last days, and even at the time of his writing he mentioned that believers had already been warned that this would happen. 

Paul had already warned that “evil men and impostors will grow worse and worse, deceiving and being deceived…the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned to fables.” (2 Timothy 3:13; 4:3, 4)  He also warned believers to “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.” (Colossians 2:8)  He also told Timothy to “guard what was committed to your trust, avoiding profane and idle babblings and contradictions of what is falsely called knowledge – by professing it some have strayed concerning the faith.” (1 Timothy 6:20, 21)  [The word there translated as “knowledge” is the Greek word “gnosis,” which is where the word “Gnostic” comes from.  It is also the meaning of the English word “science,” and why the KJV says “science falsely so called.”]

Similar to Paul, Peter had also warned, saying, “there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them…and many will follow their destructive ways.” (2 Peter 2:1, 2) 

Jesus had said earlier, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.” (Matthew 7:15)  And, “false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect.  See, I have told you beforehand.” (Matthew 24:24, 25) 

Thus, Paul spoke to elders at Ephesus, before departing from them, saying, “I know this, that after my departure savage wolves will come in among you, not sparing the flock.  Also from among yourselves men will rise up, speaking perverse things, to draw away disciples after themselves.  Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.” (Acts 20:29-31) 

Jude also encouraged believers to “contend earnestly for the faith which was once for all delivered to the saints.  For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.” (Jude 3, 4) 

(v 19)  John adds that “They went out from us, but they were not of us.”  “Antichrist” (Antichristos) means, “oppose; or in place of Christ.”  It is one who is in reality opposed to Christ, but acts as a substitute, or counterfeit Christ.  Hence, Paul stating that these apostates “disguise themselves as apostles of Christ.  And no wonder, for Satan himself masquerades as an angel of light.  Therefore it is not surprising if his servants also masquerade as servants of righteousness.” (2 Corinthians 11:13-15)

Later, in 1 John 4:1-3, John says, “many false prophets have gone out into the world…every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.”  Furthermore, he adds in 2 John 7 that “many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist.”

Regarding the return of Christ, Paul also wrote this:

“For that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. Do you not remember that when I was still with you I told you these things?  And now you know what is restraining, that he may be revealed in his own time.  For the mystery of lawlessness is already at work; only the one who now restrains will do so until he is taken out of the way.  And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.  The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.  And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” (2 Thessalonians 2:3-12)

Paul used the Greek word “apostasia” to describe this “falling away.”  The word means “apostasy; defection from the truth; fall away; forsake.”  The implication, similar to the other passages we looked at, is that the Antichrist (or antichrists) would emerge from within the church. 

As a final thought here about this matter, we know this:

1. Antichrists come before Jesus returns, and since they have, we know we are in the “last days.”
2. Antichrist comes by way of a defection from the truth from within the body of believers.
3. These false teachers/prophets disguise themselves as workers of righteousness.
4. The spirit of antichrist works in those who turn from Jesus, especially rejecting the physical resurrection.
5. Believers are called to love the truth and abide in it. 

(v 20-27)  We have an “anointing” from the “Holy One.”  By His power we know the truth, and can spot the lies and avoid the deception of these false gospels.  We have been anointed through the Holy Spirit of God.  (1 Corinthians 1:21, 22)  The “Spirit of truth” will guide us into truth. (cf. John 16:13)   

Since we have been given the Holy Spirit in Christ, John says, “you do not need that anyone should teach you,” because “the anointing which you have received from Him abides in you…the same anointing teaches you concerning all things.”  John is not telling us that teachers are unimportant – a fact made clear by the very nature of his letter, which is itself a teaching and instruction.  What John is telling us is that we know the truth because we have the Holy Spirit abiding in us, so when these false teachers speak their lies, we can recognize that their message is false. 

Jesus said, “Everyone who belongs to the truth listens to My voice.” (John 18:37)  He also said, “My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)  And, “they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” (John 10:5) 

Those who deny Jesus are liars, they are of Satan and do not know God.  (John 8:44; Matthew 12:34; Matthew 23:15; Acts 13:10) When they deny Jesus they have also denied the Father. (John 14:6; John 10:30; Matthew 10:33) 

(v 28, 29)  John tells us to “abide in Him,” just as he previously mentioned that we have the Holy Spirit abiding in us, and He keeps us abiding in Him. 

We must abide in Christ if we are to share in His life.  Jesus said, “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.  I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.” (John 15:4, 5)

In Ephesians 1:13, 14 we’re told that we “were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of His glory.”  Likewise, 2 Corinthians 1:22 says that God, “has also put His seal on us and given us His Spirit in our hearts as a guarantee.”

Through the Holy Spirit we have been “clothed with Christ.” (cf. Gal. 3:27)  We have been placed in Christ by having His Holy Spirit living in us.  Before going to the cross, Jesus prayed for all of us, desiring, “that they may be one even as We are one, I in them and You in Me.” (John 17:22, 23)

1 John 3

(v 1) God has bestowed His love upon us, and we are called “children of God,” through Jesus.  At times I have heard people say things like, “everyone is a child of God.”  Or, “we’re all God’s children.” (Referring to everyone in the world.)  However, the Bible makes it clear that only those who are in Christ are the children of God.  John 1:12 says, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”  Everyone has been created by God, but not everyone is a child of God; only those who come to Him by faith in “the only begotten Son of God.” (cf. John 3:16-18) 

When some Jewish Pharisees claimed that God was their Father, Jesus said to them, “you belong to your father, the devil, and you want to carry out his desires.” (John 8:44)  Similarly, Jesus said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are.” (Matthew 23:15)  Unless someone is born again by the Holy Spirit, then they cannot be called sons of God, but rather are children of the devil. 

“The world does not know us.”  Since the unbelieving world has not known Jesus, they will not understand us either.  Jesus told us that “if the world hates you, understand that it hated Me first.  If you were of the world, it would love you as its own. Instead, the world hates you, because you are not of the world…No servant is greater than his master.  If they persecuted Me, they will persecute you as well.” (John 15:18-20)

(v 2, 3) John expresses that we don’t fully know what we will be like when Jesus appears. (Greek: phaneroo, meaning “appear, manifest, revealed, made known”)  We are given hints of the changes that will occur when Jesus returns, but we likely don’t even have the capacity to fully understand it in our current state of being. 

Paul mentioned that at the resurrection “the body is sown in corruption, it is raised in incorruption.  It is sown in dishonor, it is raised in glory.  It is sown in weakness, it is raised in power.  It is sown a natural body, it is raised a spiritual body…We have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” (1 Corinthians 15:42-49) In 1 Corinthians 13:12 Paul also said, “For now we see in a mirror, dimly, but then face to face.  Now I know in part, but then I shall know just as I am fully known.” 

Interestingly, it was also John who would go on to write down the vision God gave him in the book known as “Revelation.”  The book has been fully titled, “the Revelation of Jesus Christ,” based on the first lines of the book itself.  The Greek word used there for “revelation,” is the word “apokalupsis,” (where we get the word apocalypse) which means “revelation, appearing, manifestation, or unveiling.” 

The point for believers is that we don’t fully know what we will be like when Jesus returns, but we will be “changed, in a moment, in the twinkling of an eye.” (cf. 1 Corinthians 15:51, 52)  For, “no eye has seen, nor ear has heard, nor the heart of man imagined, what God has prepared for those who love Him.” (1 Corinthians 2:9)  What we do know, and have assurance of is that Jesus is coming again, and has been reminding us of this fact; our true hope.

(v 4) Sin is lawlessness.  It is “to miss the mark,” to violate the holy standard of God’s law.  As mentioned earlier, we have all become lawbreakers, deserving of God’s righteous eternal punishment for sinning against a Holy, eternal God.    

(v 5) Jesus came take away our sins, since “there is no sin in Him.”  This is the gospel message.  Romans 8:1 says, “Therefore, there is now no condemnation for those who are in Christ Jesus.”  That is the good news. 

We have been placed in Christ by faith, through the power of the Holy Spirit.  So, while we have all sinned, by virtue of being in Christ we now dwell in the One who “knew no sin.” (cf. 2 Cor. 5:21)      

(v 6) When we abide in Christ, we do not sin.  At first glance this verse seems to contradict what John said in chapter one verse ten. (“If we say that we have not sinned, we make Him a liar.”)  This is one of John’s literary paradoxes that make his points more emphatic.  When we understand them together, in the full context of what John has been saying (as well as the context of all of Scripture) then it makes the point more clear.  No one who claims to be without sin (claiming to have never sinned) truly knows the Lord or has His word in them.  Jesus said, “I have not come to call the righteous, but sinners, to repentance.” (Luke 5:32)  Those who think themselves to be without sin would feel no need to repent.  But the call of Jesus to the world is to “repent and believe in the gospel.” (Mark 1:15)  It is also the work of the Holy Spirit to “convict the world concerning sin and righteousness and judgment.” (John 16:8) 

To those who repent and believe in Jesus we were told, “He is faithful and just to forgive us our sins and cleanse us of all unrighteousness.” (1 John 1:9)  Therefore, since we abide in Christ by faith, we no longer stand condemned of sin, but have been made clean.  Thus, as we abide in Christ by the power of the Holy Spirit, through faith, we do not sin, but abide in the One where there is no sin.  In chapter one John was pointing out that because we have sinned we are all in need of the Savior, whereas in chapter three he is telling those of us who have placed our trust in Jesus that we no longer stand condemned, but rather in forgiveness.  Far from being a license to sin, (“God forbid” as Paul said in Romans 6:2) it is freedom from sin. 

The context of this passage is in the present continuous tense.  John is not implying that no one abiding in Christ ever commits a sin, but that they do not continually sin, or abide in sin.  In Christ our will has been changed, and our sins have been washed away.  Apart from Christ everyone abides (remains; dwells) in sin, standing guilty, with no Mediator or sacrifice.  They stand condemned before the Law with no Mercy Seat (Atonement). 

As Paul put it, “If Christ lives in you, although the body is dead because of sin, the Spirit is life because of righteousness.” (Romans 8:10)  The Holy Spirit works through our sinful flesh to empower us to overcome sin, rather than being forever held captive by it. 

(v 7-10) One of the false teachings of Gnosticism was that the material world of the flesh did not matter; only the spiritual realm was of importance. Because of this dualistic belief Gnostics typically followed either an ascetic or antinomian path.  Ascetic Gnostics sought to deny themselves from partaking in many material pleasures, while antinomian (derived from the Greek meaning: “against law”) Gnostics indulged in any worldly pleasures they desired, since they viewed the physical world as inconsequential to the spirit. 

John reminds his readers not to be deceived by the false notion that we can call ourselves righteous while pursuing sinful desires. 

We cannot serve two masters.  Jesus Himself told us this. (See Matt. 6:24)  We are either children of God, or children of the devil. 

“When we were children, we were enslaved under the basic principles of the world.  But when the time had fully come, God sent His Son, born of a woman, born under the law, to redeem those under the law, that we might receive our adoption as sons.  And because you are sons, God sent the Spirit of His Son into our hearts, crying out, ‘Abba, Father!’  So you are no longer a slave, but a son.” (Galatians 4:3-7)  

We were once children of the devil, walking according to the ways of this world, but God has redeemed us, and adopted us as sons through faith in Jesus Christ.  Now, we have been “predestined to be conformed to the image of His Son.” (Romans 8:29) 

“For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.” (1 Peter 1:23)

The devil is the original sinner, and those who sin follow after his ways.  Scripture (similar to nature) is clear that we act like our father.  When we are born again through the Holy Spirit our “nature” changes.  Our old nature was a slave to serve sin, but Christ has made us free to serve “in the newness of the Spirit.” (Romans 7:6)  “Not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.” (Philippians 3:9) 

(v 11-15) Again, John reminds us of the commandment to love one another, and that it should be genuine and sincere. 

John points to Cain, who murdered his brother, Abel, as an example of an unloving brother.  It might be easy to pass over this as an extreme example, but John’s point is not to simply say that we are doing well if we don’t murder our brothers, but instead he is calling us to actually love one another.  John tells us that hating our brethren is a form of murder.  Jesus said, “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’  But I say to you that everyone who is enraged with his brother will be liable to judgment.” (Matthew 5:23)  Leviticus 19:17 also says, “You shall not hate your brother in your heart.”

(v 16-19) John describes the deepest love (“agape”) as unconditional and sacrificial.  Agape derives from the Greek verb “agapao” which is to prefer.  Particularly, since “God is love” (1 Jn. 4:8) it is to prefer what God prefers.  Again, love is a choice. 

Jesus told His disciples (including John), “Greater love has no one than this, that he lay down his life for his friends.” (John 15:13) And, “You did not choose Me, but I chose you. And I appointed you to go and bear fruit…This is My command to you: Love one another.” (John 15:16, 17) 

Does “laying down our lives” necessarily mean physically dying to save or protect another?  No.  While obviously that is a real example of loving another, it is something we could only do one time.  John (as Jesus too) seems to mean something even more than just that literalistic understanding of “laying down our lives.”  In verse 17 he provides the example of giving of our worldly goods to help brethren in need.  Thus, I believe a sacrificial, laying down of our lives, kind of love means a willingness to give of what we have been given to another who is in need.  A follower of Christ should seek to, as Paul said, “look not only to his own interests, but also to the interests of others.” (Philippians 2:4) 

This is the faith which James spoke of when he wrote, “Suppose a brother or sister is without clothes and daily food.  If one of you tells him, ‘Go in peace; stay warm and well fed,’ but does not provide for his physical needs, what good is that?  So too, faith by itself, if it does not result in action, is dead.” (James 2:15-17) 

Love in action is evidence of truth faith. 

[As we will discuss later, it is thus important to understand what love actually is.]

(v 20, 21) At a casual glance it might seem that John is telling us to both ignore and appeal to our heart.  John was well aware that “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9)  He also knew that God, who knows our heart, is greater than it.  Our new heart in Christ, however, may convict us and produce a godly sorrow that leads to repentance, (cf. 2 Cor. 7:10) and help us “approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” (Hebrews 4:16)  Yet, we know that we stand by grace, not on account of our heart.  Paul wrote, “My conscience is clear, but that does not vindicate me. It is the Lord who judges me.” (1 Corinthians 4:4) 

In this sense, God is both stricter and more merciful than our heart.  While our consciences may appear clean to us, God’s standards are much higher and more holy than ours.  Similarly, while our heart may become worn down with guilt and shame, making us feel unworthy of God, He is “abounding in mercy,” (Ps. 103:8) “rich in mercy,” (Eph. 2:4) “delights in mercy,” (Micah 7:18) Who “saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.” (Titus 3:5)

(v 22, 23) Sometimes it seems that people think verses such as these are telling us that God will always give us whatever we ask of Him in prayer.  However, that is not what is being said.  Here, for example, John tells us that whatever we ask from God, we receive from Him, because “we keep His commandments and do the things that are pleasing in His sight.”

Matthew 21:22 says, “If you believe, you will receive whatever you ask for in prayer.” 

In John 14:14 Jesus tells us, “If you ask Me for anything in My name, I will do it.”  And, “whatever you ask the Father in My name, He will give you.” (John 16:23)  Likewise, John 15:7 says, “If you remain in Me and My words remain in you, ask whatever you wish, and it will be done for you.” 

John would further write, “And this is the confidence that we have before Him: If we ask anything according to His will, He hears us.” (1 John 5:14) 

All of this gives us context as to what sort of prayers we can expect God to answer.  It is not simply that God gives us anything we want, like entitled children filling out a Christmas list.  In fact, James said, “you ask and do not receive, because you ask amiss, that you may spend it on your pleasures.” (James 4:3) 

It is also not that saying, “in the name of Jesus,” is some sort of magical incantation that compels God to grant us our wishes.  That idea reminds me of the sons of Sceva, of whom we’re told:

“Now there were some itinerant Jewish exorcists who tried to invoke the name of the Lord Jesus over those with evil spirits. They would say, ‘I command you by Jesus, whom Paul proclaims.’ Seven sons of Sceva, a Jewish chief priest, were doing this.  But one day the evil spirit responded, ‘Jesus I know, and I know about Paul, but who are you?’  Then the man with the evil spirit jumped on them and overpowered them all.” (Acts 19:13-16)

We are also not told that it is on account of our merits that God answers us.  God is not a cosmic Santa Claus Who checks a “naughty list” to reward those who are good enough.  Romans 3:10-12 reminds us that, “there is no one righteous, not even one…there is no one who does good, not even one.”  Again, our righteousness only comes from faith in Christ. (cf. Philippians 3:9 etc.) 

Some of the themes we find in all of these verses are as follows:

“If you believe…” “If you ask in My name…”  “If you remain in Me and My words remain in you…”  “If you ask according to His will…”  Then, “Because you keep His commandments and do the things that are pleasing in His sight,” you will receive whatever you ask for in prayer.  So, what does that mean? 

In verse twenty-three John gives us some insight into what it means to keep His commandments and do what pleases God.  He says, “And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another as He gave commandment.”  When asked what the greatest commandment is, Jesus said, “Love the Lord your God with all your heart and with all your soul and with all your mind.’  This is the first and greatest commandment.  And the second is like it: ‘Love your neighbor as yourself.’  All the Law and the Prophets hang on these two commandments.” (Matthew 22:37-40) 

Keeping God’s commandments does not mean that we live sinless lives.  Only Jesus has ever done that.  It means that we love the Lord above all, and that we love others through His power in us.  

What then are the things pleasing in His sight? 

Hebrews 11:6 says, “Without faith it is impossible to please God.  For anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.”  Faith is necessary to please God.  When asked what must be done to “perform the works of God,” Jesus replied, “The work of God is this: to believe in the One He has sent.” (John 6:29)  Thus, Paul was able to write, saying, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” (Romans 4:5) 

We keep God’s commandments and do what pleases Him when we love Jesus and place our trust in Him; when we abide in Him. 

We ask “in His name” when we abide in Christ.  When our heart cries, “Nevertheless, not my will, but Yours, be done.” (cf. Luke 22:42)  This is the manner in which Jesus taught His followers to pray, saying, “Your kingdom come, Your will be done.” (Matthew 6:10)   

(v 24) As mentioned earlier, Jesus said, “if you love Me, keep My commandments.” (John 14:15)  His commandment is love, thus when we really love we are keeping His commandments.  We do this by abiding in Him, and we abide in Him by faith.  We abide in Jesus, and He abides in us through the power of the Holy Spirit. 

1 John 4

(v 1) We are told to test the spirits.  Not every spirit if of God.  Jesus cast out many wicked or unclean spirits from people afflicted by them.  Paul told us that “discernment of spirits” is one of the gifts of the Holy Spirit. (cf. 1 Cor. 12:10) 

1 Thessalonians 5:21 says, “Test all things; hold fast to what is good.”  It is narrow-minded to reject something simply because we don’t like or understand it, but it is unwise and immature not to test things.  When discussing relationships between the USA and the Soviet Union, former President Ronald Regan often quoted a Russian proverb which states, “Trust, but verify.”  This is a similar sentiment to what Paul said about the Bereans, stating that they “were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true.” (Acts 17:11)  It was noble-minded that they sought truth enough to listen to messages with eagerness, but checked the Scriptures to verify that the messages were actually teaching truth. 

Apart from having the Holy Spirit of truth, Who teaches us what is true, (See Notes on 1 John 2:27) we have been given God’s written word (“Scripture”).   2 Timothy 3:16 says, “All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness.” 

The Spirit and the Word act in one accord.  The Holy Spirit will always lead us to God’s word rather than away from it; and the Word of God is the standard by which we can discern if something is of the truth.  God’s word “is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.” (Hebrews 4:12)  Likewise, the Word of God will draw us closer to His Spirit. 

(v 2, 3) One of the tests that John gives us here to test the spirits is whether or not they confess “that Jesus Christ has come in the flesh.”  Any spirit that does not confess that Jesus has come in the flesh is not of God, but rather is of Antichrist. 

John is again calling out the heretical teachings of the Gnostics, which did not believe Jesus came in the flesh.  This gets to an essential teaching of the Christian faith.  John 1:14 tells us that “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.”  “For God was pleased to have all His fullness dwell in Him.” (Colossians 1:19)  One of the non-negotiable beliefs of Christianity is that Jesus is the fullness of God in human form, and that Jesus took on flesh, was crucified for our sins, and physically rose to life again after three days. (cf. Gal. 4:4; Heb. 2:14; 1 Cor. 15:3, 4; Luke 24:39) 

This is not simply an archaic Gnostic heresy without relevance in our modern times.  There are some who claim to be a part of the body of Christ who hold a similar heretical view.  Jehovah’s Witnesses deny that Jesus physically resurrected, claiming that He only resurrected spiritually.  Paul wrote, saying:

“But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?  If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is worthless, and so is your faith.  In that case, we are also exposed as false witnesses about God.  For we have testified about God that He raised Christ from the dead, but He did not raise Him if in fact the dead are not raised.  For if the dead are not raised, then not even Christ has been raised.  And if Christ has not been raised, your faith is futile; you are still in your sins.” (1 Corinthians 15:12-17)   

“We will not all sleep, but we will all be changed— in an instant, in the twinkling of an eye, at the last trumpet.  For the trumpet will sound, the dead will be raised imperishable, and we will be changed.  For the perishable must be clothed with the imperishable, and the mortal with immortality.” (1 Corinthians 15:51-53)

According to these passages of Scripture, Jehovah’s Witnesses are actually “false witnesses about God.”  After His resurrection Jesus appeared to His disciples over a period of forty days, and during one of those times He said:

“’Why do doubts arise in your hearts?  Look at My hands and My feet.  It is I Myself.  Touch Me and see—for a spirit does not have flesh and bones, as you see I have.’  And when He had said this, He showed them His hands and feet.” (Luke 24:38-40)

John has been teaching a core and essential belief that immediately separates true followers of Christ from false witnesses.  All true children of God accept that Jesus came to earth in the flesh, and physically resurrected from the dead.  Paul laid out this core gospel teaching, writing:

“Now, brothers, I want to remind you of the gospel I preached to you, which you received, and in which you stand firm.  By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and that He appeared to Cephas and then to the Twelve.  After that, He appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep.  Then He appeared to James, then to all the apostles.  And last of all He appeared to me also, as to one of untimely birth.”

(1 Corinthians 15:1-8)

Paul also said, “Evidently some people are troubling you and trying to distort the gospel of Christ.  But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be accursed!” (Galatians 1:7, 8) 

(v 4-6) John tells us (“little children”) that we have overcome these false teachers because, “He who is in you is greater than he who is in the world.”  In chapter two John told us that we have overcome the wicked one since “the word of God abides in you.” (2:14)  Jesus (the Word made flesh) dwells in us through the Holy Spirit, and He is greater than the one (Satan) who is in the world.  We have also been told to “let the word of Christ dwell in you richly.” (Colossians 3:16) 

The world does not recognize us because we are not of this world.  We are “ambassadors for Christ,” (2 Cor. 5:20) and “our citizenship is in heaven.” (Phil. 3:20)  Thus, we are “strangers and aliens” in this world. (cf. 1 Peter 2:11)

As believers we have the “the Spirit of truth.  The world cannot receive Him, because it neither sees Him nor knows Him.  But you do know Him, for He abides with you and will be in you.” (John 14:17)

We were already informed by Jesus that, “In the world you will have tribulation.  But take heart; I have overcome the world.” (John 16:33)  So, “in all these things we are more than conquerors through Him who loved us.” (Romans 8:37) 

God has given us His Spirit, and we know that:

“No one knows the thoughts of God except the Spirit of God.  We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.  And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.  The natural man does not accept the things that come from the Spirit of God.  For they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” (1 Corinthians 2:11-14)

As believers in Christ we recognize the word of God, and the Holy Spirit teaches us to “accept it not as the word of men, but as it truly is, the word of God, which is also now at work in you who believe.” (1 Thessalonians 2:13) 

(v 7-11) Previously I mentioned that it is important to understand what love actually is. 

Here we are told, “God is love.”  This is crucial to understand, because without recognizing love as a characteristic of God’s very nature we can never really grasp what real love is.  The current culture is fond of meaningless phrases such as, “love is love.”  Statements like that don’t help anyone understand anything about love.  That type of statement could be said about anything.  You could also say “hate is hate.”  But nothing about either phrase will help someone understand the difference between the two.  If you asked someone to grab your keys, and they asked you, “what are keys?”  It would not be helpful to them if your response was, “keys are keys.”  You need to explain specifically what keys are.  Likewise, love is not some arbitrary thing that anyone can define however they want to.  Otherwise what one person defines as “love” may be indistinguishable from hatred.  Love is also not simply an emotion, since our emotions can change constantly.  Love may result in certain emotional feelings, but that cannot be the whole of what love is. 

Some may decide that if “God is love,” then love must be God.  This is also a meaningless opinion if we still don’t know what love actually is. 

Often times, when people think something like this, they really mean that their personal standard of love is how they view God.  So, if their version of “love” is that it is tolerant of anything, then God must also be tolerant of anything.  It is errors in thinking like this that lead to some of the age old objections to God, such as the question, “how could a loving God allow bad things to happen to people?”  There are usually several incorrect assumptions underlying this kind of question, but for our purpose here, the main mistake is trying to define God by our own personal understanding of “love.” 

When we are told that “God is love,” it is telling us that love is a characteristic of God; that He reveals love, and that love is fully encompassed in who God is.  It in no way means that love is the entirety of who God is.  If I said, “lightning is electricity,” that is a characteristic of lightning, it does not simultaneously mean that “electricity is lightning.”    

It stands to reason that if we are going to understand what love actually is, we must first know God. 

Jesus said, “No one can come to the Father except through Me.” (John 14:6)  In other words, to really know God we must know Jesus. 

The famous 17^th Century philosopher and mathematician, René Descartes said, “From time to time I have found that the senses deceive, and it is prudent never to trust completely those who have deceived us even once.”

It would be unwise and deceptive to trust our own feelings about what is or is not love.  As we looked at earlier, Jeremiah mentions that the heart is “deceptive and wicked” without the “washing of rebirth and renewal by the Holy Spirit.” (Titus 3:5)  Therefore, trusting the feelings of our heart is not a wise way to discern what real love is. 

Proverbs 3:5-7 reminds us to “Trust in the LORD with all your heart, and do not lean on your own understanding.  In all your ways acknowledge Him, and He will make straight your paths.  Be not wise in your own eyes; fear the LORD, and turn away from evil.”

We can look to God’s very word to gain a better understanding of love. 

“Let love be genuine.  Hate what is evil; cling to what is good.” (Romans 12:9)  According to Scripture, genuine love involves hating whatever is evil, and clinging to what is good.  Again, since “no one is good except God alone,” (Luke 18:19) we can only really know good from evil by God’s grace.  This also goes back to our earlier assertion that love involves a choice.  When we love something (especially with “all of your heart”) then you are choosing to esteem that thing above others.  When a husband loves his wife, like Christ loves His church, he is making the choice to esteem her above all others.  In many traditional Christian wedding vows, the couple promises to love one another, “forsaking all others,” until death parts them.  As the bride of Christ, we are “a chosen people, a royal priesthood, a holy nation, God’s special possession.” (1 Peter 2:9) 

First Corinthians chapter thirteen is often described as “the love chapter,” and many people choose to have it read at their weddings.  1 Corinthians 13:4-8 says:

“Love is patient, love is kind.  It does not envy, it does not boast, it is not proud.  It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs.  Love takes no pleasure in evil, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never fails.”

Along with helping us understand what love in its purest form looks like, this is also a glimpse into the nature of God’s character as well.  Even a cursory look at this passage will highlight some glaring differences between the counterfeit version of “love” expressed in the culture of our world, and the true love of God revealed in Jesus Christ.  The so-called love of this world is very easily offended.  It seems to look for offense in every statement or expression made by those whom they disagree with.  When being “pro-life,” or believing that “all lives matter,” for instance, is considered offensive, it is not hard to believe that we are in the “last days,” where “the love of many will grow cold,” (Mt. 24:12) and people will be “lovers of themselves, lovers of money…lovers of pleasure rather than lovers of God.” (2 Tim. 3:2, 4) 

We are told that true love “takes no pleasure in evil, but rejoices in the truth.”  Love will always draw us toward the truth, since “God is love,” and Jesus also says that He is “the way, and the truth, and the life.” (John 14:6)

In fact, the more we love, the more we will hate whatever stands between us and what we love, or anything that harms what we love.  Hopefully, the Lord Himself is our greatest love, and thus sin will be what we hate most.  “Where your treasure is, there your heart will be also.” (Matthew 6:21)  If the Lord is our greatest treasure, then we will seek Him with our whole heart.  If anything else has become an idol in place of the Lord, then our heart will be led astray by those idols, until our hearts return to the Lord.   

Jesus, being the very “image of the invisible God,” (Colossians 1:15) is the ultimate example and expression of God’s perfect love.  Romans 5:8 says, “God demonstrates His own love for us in this: While we were still sinners, Christ died for us.”  Jesus is the very expression of the unconditional, sacrificial love of God. 

It is in light of these things (to mention a few) that we measure and discern what kind of “love” is actually being represented among us.        

(v 12-16) John again tells us that true love is evidence that we abide in Christ, and that God is dwelling within us through His Holy Spirit.  He mentions that God dwells within those who “confess that Jesus is the Son of God.” (v. 15)  As Paul also wrote, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved.” (Romans 10:9) 

Scripture tells us that “God is Spirit,” (John 4:24) and that He is “invisible.” (cf. 1 Timothy 1:17, etc.)  No one has seen God the Father in His full glory; however, Jesus is “the image of the invisible God.” (Colossians 1:15)  In Jesus, “Who is the very nature of God,” (cf. Phil. 2:6) “dwells all the fullness of the Godhead bodily.” (Colossians 2:9)  Thus, Jesus was able to say to Philip, “he who has seen Me has seen the Father.” (John 14:9) 

While no mortal man has seen the Father in His fullness; Jesus is God veiled in human flesh, who came “in the likeness of sinful flesh.” (Romans 8:3; see also Philippians 2:7; John 1:14 etc.)

(v 17-19) Love has been perfected in those who love through Christ in them.  The word for “perfected” is derived from the Greek word “teleios,” which means “perfect, complete, or mature.”  It describes a mature love that has been made so through being “conformed to the image of His Son.” (cf. Rom. 8:29)  By this we also may have boldness on the day of judgment.  We have confidence to stand before the Father because of the blood of Jesus, which has made us holy before Him. (cf. Hebrews 10:19) 

We are ambassadors for Christ to the world, (cf. 2 Cor. 5:20) who are to love as He loved. (cf. John 13:34)

The perfect love of Jesus casts out fear. (v. 18)  This is the love that we have received in Christ, because “God has not given us a spirit of fear, but of power, love, and self-control.” (2 Timothy 1:7)   

During his first inaugural address, former President Franklin D. Roosevelt declared that “the only thing we have to fear is fear itself.”  Fear can be an enemy of faith.  When we fear, we stumble in our trust in the Lord and His love for us.  (We love because He has first loved us.)  Proverbs 29:25 says, “The fear of man is a snare, but whoever trusts in the LORD is set securely on high.”  Jesus also said, “I tell you, My friends, do not be afraid of those who kill the body and after that can do no more.  But I will show you whom you should fear: Fear the One who, after you have been killed, has authority to throw you into hell. Yes, I tell you, fear Him!” (Luke 12:4, 5) 

So, while we should (as FDR was getting at) view fearfulness as an enemy, we should reserve “fear” for the Lord Himself.  “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.” (Proverbs 9:10)  This “fear” is a respect for the Father, and an awe of His power.  For, though He has the right and power to throw us into hell, He has “lavished His love upon us.” (cf. 1 John 3:1) By His mercy and grace He has offered His Son on our behalf, and through Him provided reconciliation. (cf. Ephesians 2:16 etc.)

(v 20, 21) If we truly love God (who we cannot see), we must love our brothers and sisters in Christ (who we can see).  When we love the body of Christ (believers), then we are loving Jesus as well. (cf. Matthew 25:40) 

A mature love leads us to love as Jesus loves.  Jesus has shown His love for the world (cf. John 3:16 etc.) and in this way we too are told to “love our neighbors.” (Matthew 22:39 etc.)  Our neighbors, Jesus explains in the “parable of the good Samaritan,” are all the people we encounter in the world.  However, as Jesus does, we are to have a special love for members of the body of Christ, just as a person has a special love and obligation for his own family.  1 Timothy 5:8 says, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.”  We have a responsibility to our family, and the family of God (in Christ) is no exception.  When told that His mother and brothers were outside asking for Him, Jesus said, “’Who is My mother, and who are My brothers?’  Pointing to His disciples, He said, ‘Here are My mother and My brothers.  For whoever does the will of My Father in heaven is My brother and sister and mother.’” (Matthew 12:48-50)  “Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.” (Galatians 6:10) 

1 John 5

(v 1) If we  love God then we love the Son, and vice versa. To be “born of God” we must believe that Jesus is “the Christ.”  “Christ” is derived from the Greek equivalent of the Hebrew term “Messiah,” which both mean “Anointed (or Holy) One.”  The Old Testament Scriptures not only taught that God would send His Messiah, but also that the Messiah would Himself be God.  For example, Isaiah 9:6 says that “He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”  Likewise, Isaiah 7:14 says, “the Lord Himself will give you a sign: Behold, the virgin will be with child and give birth to a son, and will call Him Immanuel.”  “Immanuel” means, “God with us.”  Jeremiah 23:6 says, “this is His name by which He will be called: The LORD Our Righteousness.”  This is what John taught in the first chapter of His gospel account, telling us that “the Word was God” and “the Word became flesh and dwelt among us.” (John 1:1, 14) 

(v 2, 3) As John has explained throughout his epistle, we love God when we love His children (believers) and obey His commandments.  The commandment which Jesus has given us is to “love one another. As I have loved you, so you also must love one another.” (John 13:34; also 1 Jn. 2:10; 3:11; 4:12)

His commandments are not burdensome.  As Jesus tells us to, “Come to Me, all you who are weary and burdened, and I will give you rest.  Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light.” (Matthew 11:28-30) 

True love, in proper order, is our command; our burden; our only debt in Christ.  Romans 13:8 says to “owe no one anything, except to love each other, for the one who loves another has fulfilled the law.” 

(v 4, 5) Earlier John spoke of “young men who have overcome the wicked one.” (2:13, 14)  Revelation 12:11 tells us that people who overcome Satan do so “by the blood of the Lamb and by the word of their testimony, and they did not love their lives unto death.”  As we mentioned before, Jesus told us that “in the world you have tribulation.  But take courage; I have overcome the world.” (John 16:33)  [See also notes on 1 John 4:4-6]  The victory that enables us to overcome is our faith; specifically, faith in Jesus.  Jesus says, “to him who overcomes I will give to eat from the tree of life.” (Revelation 2:7)

It is by the power of Christ in us, by faith, that we are overcomers.

(v 6-8) John tells us that Jesus came by “water and blood.”  The Spirit of truth bears witness of this, and thus “there are three that bear witness, the Spirit, the water, and the blood.”  In ancient Jewish law two or three witnesses were required to establish a matter in regards to the veracity of a testimony.  Deuteronomy 19:15 declares, “A lone witness is not sufficient to establish any wrongdoing or sin against a man, regardless of what offense he may have committed.  A matter must be established by the testimony of two or three witnesses.” 

Here, John tells us, God has established three witnesses to testify to the authenticity of who Jesus is, in addition to the testimonies of the human eyewitnesses. 

We know that God Himself is Triune, and similarly we’re told that as human beings we are composed of “spirit, soul, and body.” (1 Thessalonians 5:23) 

When Jesus was crucified we are told that a soldier pierced His side, and “immediately blood and water flowed out.”  John (speaking of himself) added, “The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe.” (John 19:34, 35)  Thus, John says that he himself is a witness, and testifies to the truth of what he is telling us, but also that the blood and water, along with the Holy Spirit Himself, testify as witnesses to the truth of the gospel of Jesus Christ, the Son of God. 

The blood testifies to the reality of the sacrifice Jesus has given, which makes righteous all who believe in Him.  Since, “without shedding of blood there is no forgiveness,” (Hebrews 9:22) and “it is not possible that the blood of bulls and goats could take away sins,” (Hebrews 10:4) so “by one offering He [Jesus] has perfected forever those who are being sanctified.” (Hebrews 10:14) 

The blood also testifies that Jesus did in fact come in the flesh. (Also Heb. 2:14) 

Similarly the water signifies that Jesus came into this world which He created through a physical birth, sharing in the natural experience of all mankind.  John testified that Jesus was pierced in His side and that blood and water (likely referring to pericardial fluid) flowed out, showing that He experienced a natural physical death.  This gives power to His physical resurrection and victory over sin and death. 

Jesus, when talking to Nicodemus, said, “unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3:5)  Some have debated the meaning of “water and the Spirit,” as to whether water, here, refers to baptism or natural birth.  For several reasons, I believe Jesus was referring to water in the context of natural, physical birth. 

First, baptism is not described as a prerequisite to entry into the kingdom of God, but rather as an act of obedience done by those who have already received entry into God’s kingdom by faith.  Peter says baptism is “not the removal of dirt from the body, but the answer of a clear conscience toward God.” (1 Peter 3:21)  Also, Jesus told a thief being crucified next to Him (who had just expressed his belief in Jesus) that, “today you will be with Me in Paradise.” (Luke 23:43)  Jesus never told the thief that he must first find a way to be baptized in water before he could enter Paradise. 

Second, baptism (Gk. “baptisma”) means “to immerse, submerge, or dip.”  Being baptized is an action; it does not refer to an element.  In other words, baptism describes an action being done, (immersion) not what element someone is baptized into.  We have at least three different elements used in baptizing someone: water, the Holy Spirit, and fire. (cf. Luke 3:16)  Therefore, when Jesus spoke to Nicodemus about being “born of water,” it does not indicate or necessitate that He is referring to baptism.  One can be baptized with (or in) water, but not all mention of water is in reference to baptism.  For example, Ephesians 5:26 speaks of the church being “cleansed with the washing of the water of the word.”  Also, nothing in the context of Jesus’ conversation with Nicodemus indicates baptism; unless someone’s theological ideology causes them to read that into the text. 

Third, the surrounding context of Jesus’ conversation with Nicodemus indicates a comparison between natural physical birth, and a spiritual rebirth.  John 3:3 says, “unless one is born again, he cannot see the kingdom of God.”  When Nicodemus expresses his confusion about how someone can be born again, Jesus then explains that after people are first born naturally (of the “water” of the womb), they must then be born again, of the Spirit of God.  Thus, Jesus adds, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6) 

In light of that, the water and blood both testify to the fact that Jesus came in the flesh, as John has been emphasizing throughout his epistle. 

[I do think that the water can also have a dual intention of alluding to the Holy Spirit.  In John 4, Jesus mentions “living water” in reference to the indwelling Spirit of God.]

The Spirit Himself also testifies to the truth of Jesus Christ.  Jesus said, “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—He will testify about Me.” (John 15:26) 

TEXTUAL NOTE:

Most Bible translations include in a footnote of verses 7 and 8, the additional phrase, “in Heaven: the Father, the Word, and the Holy Spirit, and these three are one.  And there are three that bear witness on earth:”  These words are included within the text of the King James Version (KJV) and New King James (NKJV) translations. 

It is most likely that these words were not included in the original text of First John.  None of the Greek manuscripts prior to the 14^th Century contain these words, and likewise none of the earliest church fathers make reference to these words.  These words were not included in Jerome’s original Latin (Vulgate) translation, nor did Desiderius Erasmus include them in his first editions of his Greek New Testament translation (Textus Receptus).  Pressure was put on him, primarily from the Catholic Church, to add it into the later editions. 

The additional Trinitarian words (known as the “Comma Johanneum”) were likely scribal marginal notes which were accidentally added into a couple of later translations. 

It is pretty well known, and accepted, that these words were not original to John, and therefore they are typically added as a footnote, rather than the actual text of modern translations. 

That being said, I would like to add that absence of this direct reference to the Trinity in no way diminishes the fact that the Bible does describe a Trinitarian nature of God. 

For example, the Bible refers to the Father, the Son, and the Holy Spirit each as God, while clearly teaching that there is only one God, and that “God is one.”  The One God has revealed Himself fully in three distinct Persons.  While the fullness of the Trinity cannot be adequately grasped by finite minds; or as Scripture says, “Oh, the depth of the riches both of the wisdom and knowledge of God!  How unsearchable are His judgments and His ways past finding out!” (Romans 11:33)  God also declares: “For as the heavens are higher than the earth, so My ways are higher than your ways and My thoughts than your thoughts.” (Isaiah 55:9)  For the finite minds of creation to fully understand the infinite nature of the Creator would be even more impossible than trying to fit the entire contents of the oceans into a 16 oz. cup. 

With that in mind we must realize that we can only understand what God has revealed about His nature through His Spirit and His word (along with creation itself).  From the very beginning God has revealed Himself to us as one God in distinct Persons.  When first creating mankind we’re told, “God said, ‘Let Us make man in Our image, according to Our likeness…’ So God created man in His own image.” (Genesis 1:26, 27)  The Hebrew word used for “God” is “Elohim,” which is the plural form of “Eloah,” generally meaning “God.”  Yet, Deuteronomy 6:4 (as well as other verses such as 1 Tim. 2:5 etc.) says, “The LORD our God, the LORD is one!”  So, while God is often referred to in a plural sense, He clearly reveals that His is One God. 

Some people initially find difficulty in comprehending this part of God’s nature, likening it to a mathematical fallacy, such as saying 1+1+1=1.  This is an incorrect understanding from its very foundation, because it already assumes that each Person of the Godhead (Father, Son and Spirit) is a separate individual God.  Scripture does not attempt to infer any such thing, but rather that each Person of the Godhead is a distinct individual, fully Divine, but also interconnected in total harmony as One Being who is the One God.  This is why Jesus is able to say, “I and the Father are One.” (John 10:30)  In a mathematical equation it would be closer to saying 1x1x1=1, since each individual Person of the Godhead is no more or less God than any other, and yet God could not truly be “God” apart from each Person of the Trinity.  So, while it is likely impossible for our human minds to fully grasp exactly how God’s nature exists as it does, it is not impossible for us to understand that God is able to exist in this way.  It is also His very Spirit which helps us understand what His word reveals about His own nature. 

“God has revealed it to us by the Spirit.  The Spirit searches all things, even the deep things of God.  For who among men knows the thoughts of man except his own spirit within him?  So too, no one knows the thoughts of God except the Spirit of God.  We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.  And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.  The natural man does not accept the things that come from the Spirit of God.  For they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” 

(1 Corinthians 2:10-14)   

Looking again at the beginning of creation, we see God working in harmony with His Triune nature.  We’re told, “In the beginning God created…the Spirit of God was hovering…Then God said…” (Genesis 1:1-3)  We have God, the Spirit of God, and the Word of God working in harmony to create.  John, in his gospel account said, “In the beginning was the Word, and the Word was with God, and the Word was God…All things were made through Him…And the Word became flesh and dwelt among us.” (John 1:1, 3, 14)  So, Colossians 1:15 & 16 state that, “He [Jesus] is the image of the invisible God…For by Him all things were created that are in heaven and that are on earth, visible and invisible…”

In the final verses of Matthew’s gospel account, known as “the Great Commission,” we read these words, “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey all that I have commanded you.” (Matthew 28:19, 20)  Here, Jesus tells His disciples to baptize others who become disciples of Christ in “the name of the Father and of the Son and of the Holy Spirit.”  He mentions three Persons (Father, Son and Spirit) as one singular name.  Thus, He didn’t say “in the names of,” but rather “in the name of.” 

Scripture teaches that the Father is God, even referring to Him as “God the Father.” (cf. John 6:27; Romans 1:7; 1 Peter 1:2 etc.)  Similarly, Jesus is clearly taught to be God.  Romans 9:5 calls Jesus “Christ, who is God over all.”  Colossians 2:9 says that “in Him the whole fullness of Deity dwells bodily.”  Hebrews 1:8 & 9 (quoting from Psalm 45:6, 7) says, “But about the Son He says: ‘Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.  You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.’”

Likewise, the Holy Spirit is called, “the Spirit of God” (Ephesians 4:30; Genesis 1:2; Romans 8:9 etc.)  1 Corinthians 3:16 also tells us that believers “are God’s temple, and that God’s Spirit dwells in you.”  Thus, God dwells in us through the Holy Spirit, who is God.  In Acts 5:3-5 we read about Ananias (and his wife, Sapphira) who “lied to the Holy Spirit,” and Peter thus told Ananias that he had “not lied to men but to God.”

Clearly each Person of the Trinity is referred to as God, and if we were to look further we could see several places throughout Scripture where each Person of the Trinity is described as doing things that are only attributed to God Himself.  This is one reason why some of the scribes, when they heard Jesus claim to forgive sins, said to themselves, “Why does this Man speak like this?  He is blaspheming! Who can forgive sins but God alone?” (Mark 2:7) 

(v 9-13) As John has already mentioned, he and others have testified to the truth of who Jesus is, and had been eyewitnesses of it. (see 1:1-3)  Here, John also points out that the witness of God is even greater.  In this case, the testimony of “the Spirit, the water, and the blood” bear even greater witness than the witness of men. 

John adds that to those who believe in Jesus (and the witness that God has given of Him) also bear witness themselves of Jesus.  Because “the Spirit of Him who raised Jesus from the dead is living in you,” (cf. Romans 8:11) believers bear within themselves the testimony of the Holy Spirit.  Our transformed lives, from death to life, are a testimonial witness to the power of God and the eternal life of Christ in us. 

Not only is the incarnation and resurrection of Jesus Himself a testimony and witness to us, but the indwelling of the Holy Spirit, which has given us eternal life, bears witness to us.  This resurrected state of our spirit is evidence to the world of the truth and power of Christ.  We thus testify to the truth that the hope of eternal life exists only in Jesus Christ, and that truly “salvation exists in no one else, for there is no other name under heaven given to men by which we must be saved.” (Acts 4:12) 

John also tells us that he has written these things so that those who believe in Jesus “may know that you have eternal life.” (v. 13)  The promise of eternal life is not merely a future hope for believers, but it is a present reality, and also it is not merely something we hope to have (without knowing it), but something that we can have confidence of in Christ.  Our eternal life and salvation is not based upon ourselves, but it is grounded in the truth of who Jesus is and what He has already accomplished for us.  Thus, Jesus is our surety. (cf. Heb. 7:22)  We have assurance in Jesus Christ alone.  Paul wrote, “I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.” (Galatians 2:20)  This is because Jesus said, “I am the resurrection and the life.  Whoever believes in Me will live, even though he dies.” (John 11:25)  We have our hope in Jesus, and this is not a hope that is unsure, but rather it is a hope which is a guarantee.  It is something we can trust in, have confidence in, and assurance of because of the One in whom our hope rests.  This “hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.” (Romans 5:5)  If our confidence were in ourselves, our works, or any other mortal then we would have no reason to be confident.  But, because our hope rests completely in the Son of God Himself, and what He alone has accomplished on our behalf, we can know that we have eternal life.  John further encourages us to “continue to believe in” Jesus.  Our hope is only in Christ.  It is not merely that once upon a time we believed in Jesus, or made a confession of faith, but that our faith is enduring.  In other words, it is not that we once trusted Jesus and no longer do, but that we continue to trust in Jesus.  In His parable of the persistent widow Jesus ended by saying, “Will not God bring about justice for His elect who cry out to Him day and night?  Will He delay in helping them?  I tell you, He will promptly carry out justice on their behalf.  Nevertheless, when the Son of Man comes, will He find faith on earth?” (Luke 18:7, 8)  Similarly, Jesus, when telling His disciples about the coming of false prophets and deceivers, said, “the one who perseveres to the end will be saved.” (Matthew 24:13)  Again, these things are not to say that our salvation is dependent upon the strength of our own efforts, but simply that salvation is only in Christ, and faith in Him must remain our strength.  As we read earlier in this chapter of First John, “this is the victory that has overcome the world: our faith.” (1 John 5:4)  This is why Jesus explained that the size (amount) of our faith is not what gives us power, but rather what (or rather Who) our faith is in that does.  For, even faith the size of a mere mustard seed is capable of causing mountains to move. (cf. Matt. 17:20) 

(v 14, 15) Just as it is not the power of our faith, but rather Who our faith is in, that matters; it is also not by the length, passion, or specific words of our prayers that cause God to answer, but it is by asking in accord with His will that truly matters.  (See Notes on 1 John 3:22, 23)    

Jesus told us not to be like the hypocrites when we pray, saying, “And when you pray, do not babble on like pagans, for they think that by their many words they will be heard.  Do not be like them, for your Father knows what you need before you ask Him.” (Matthew 6:7, 8)  God knows our needs, but He desires us to seek Him still in prayer.  In prayer we humbly acknowledge that our dependency is upon God, and we seek Him as the source of all our needs.  As we have seen already, “without faith it is impossible to please God, because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him.” (Hebrews 11:6)  Prayer is not only an expression of faith, but it is also an act of earnestly seeking God. 

The Unforgivable Sin?

(v 16, 17) Here John follows his explanation about God hearing prayers which are asked according to His will by mentioning that God will restore our fellow brethren who commit sins “not leading to death.”  Perhaps an example of this is Peter, who had denied the Lord three times shortly after Jesus was arrested.  Peter had boldly claimed that he would be willing to follow Jesus even to death. 

“I have prayed for you, Simon, that your faith will not fail.  And when you have turned back, strengthen your brothers.”  ‘Lord,’ said Peter, ‘I am ready to go with You even to prison and to death.’  But Jesus replied, ‘I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.’” (Luke 23:31-34) 

After Jesus had resurrected, the women who had gone to the tomb were told by an angel to “go, tell His disciples and Peter, ‘He is going ahead of you into Galilee.  There you will see Him, just as He told you.’” (Mark 16:7)  This addition of “and Peter” would likely have brought much delight if not surprise to Peter when he heard.  He was likely filled with shame and sorrow for his denial of the Lord just three days earlier.  Perhaps upon hearing that Jesus desired to see His disciples (including Peter) would have brought some reassurance to Peter that the Lord had not forsaken him.  So, when Jesus later spoke with Peter He was able to encourage him and provide Peter with a chance to reaffirm his love for the Lord. (cf. John 21:15-19) 

As we have already seen in 1 John 2:1, 2 “if anyone does sin, we have an advocate before the Father— Jesus Christ, the Righteous One.  He Himself is the atoning sacrifice for our sins.”  In Christ we have forgiveness of sins.  So, while “all unrighteousness is sin,” and “all have sinned and fallen short of the glory of God,” (Rom. 3:23) and “the wages of sin is death,” (Rom. 6:23) we are here told that “there is sin not leading to death.” (v. 17)  If sin earns death, then how can John say there is sin not leading to death?  One key is in verse 16, where John says, “if anyone sees a brother sinning a sin which does not lead to death.”  John is writing this letter to fellow believers.  Hence John’s constant use of phrases like “little children,” (2:1, 12, 13, 18, 28; 3:7, 18; 4:4; 5:21) “Beloved,” (2:7; 3:2, 21; 4:1, 7, 11) or the assumed fellowship with his readers with plural pronouns such as “we,” “us,” or “ours.”  Even more immediate to the context, John had just said, “These things I have written to you who believe in the name of the Son of God.” (v. 13) 

This is key, since anyone who is truly in Christ has been forgiven and cleansed from all unrighteousness. (cf. 1 Jn. 1:9)  Paul wrote, saying, “If we died with Him, we will also live with Him; if we endure, we will also reign with Him; if we deny Him, He will also deny us; if we are faithless, He remains faithful, for He cannot deny Himself.” (2 Timothy 2:11-13)  Like John, Paul tells us to “endure,” but he also reminds us that as long as we remain in Christ, (through faith, sealed by the Holy Spirit) then Jesus remains faithful, even if we are faithless.  Why?  Because “He cannot deny Himself.”  When we place our faith in Jesus we are sealed in Him by the Holy Spirit, and thus God does not view us as unrighteous sinners, but rather sees us through the covering of the righteousness of Christ.  (Hallelujah!)  Therefore, though “my flesh and my heart may fail, God is the strength of my heart and my portion forever.” (Psalm 73:26)  In Christ we have already been given eternal life, so even though, through the weakness of our flesh, we may stumble and sin, it does not lead to death.  Jesus has already taken that death upon Himself. 

[Note: Since we are still in our “earthly bodies” (cf. 2 Cor. 5:4) we will experience temporary physical death, but never again the spiritual death and separation that Adam and Eve experienced the moment they sinned and ate from the forbidden tree. (cf. Gen. 2:17)]

In the passages we’re looking at in First John, we also read of “sin leading to death.” (v. 16)  The natural question we might ask is, what sin leads to death? 

Like a couple of other topics we have already tackled in our look through First John, this issue has a variety of views and opinions.  I don’t want to speak dogmatically on something that is not made clearer in Scripture, so that we can be careful “not to go beyond what is written.” (cf. 1 Cor. 4:6)  When not much detail or information is given to us, some speculation is necessary to try to determine the depth of the meaning, but we should look to the Bible as our proof text, and try to “accurately handle the word of truth.” (cf. 2 Tim. 2:15) 

The context of John’s statement about “sin leading to death” is in comparison with “sin not leading to death.”  As we have already seen, the only way sin could not lead to death is if it is covered by Christ’s atoning sacrifice.  Additionally, the only way our sins can be covered by Christ is by repenting and putting our faith in Him.  Therefore, some may simply assume that “sin leading to death” would be any sin committed by people who are not believers in Christ.  The problem with this view is that it doesn’t seem to fit the context of the passage.  First of all, as we have already discussed, this passage (as well as the epistle as a whole) is directed to people who are already believers.  Even more so, John specifically refers to seeing a “brother” sinning.  So, whatever John is referring to appears to be something done by a believer (a fellow “brother”). 

Secondly, John told us that all other sins we see our brothers committing will be forgiven, and we can know that our prayers for that brother will be answered.  However, with the “sin leading to death” he says, “I do not say that you should pray [make a request] about that.”  If this was simply sin committed by an unbeliever, then why would John not encourage us to pray about it?  Especially since the Holy Spirit, through Paul, has told us that “I urge that petitions, prayers, intercessions, and thanksgiving be offered for all people.” (1 Timothy 2:1) 

Also, it seems unnecessary and out of place here for John to point out that people outside of Christ are “dead in trespasses and sin.” (Eph. 2:1) 

Others have wondered if “sin leading to death” is referring to some sin that leads to physical death.  Again, this doesn’t seem to fit the context.  As we’ve already read, all sin earns and is deserving of death, and therefore “man is appointed to die once, and after that to face judgment.” (Hebrews 9:27) 

So, how would someone know if they were witnessing a sin that would lead to physical death?  Furthermore, why would we not be encouraged to pray about it?  For example, smoking cigarettes, drinking too much, or doing drugs may all naturally lead to physical death, but who wouldn’t be encouraged to pray about that?  In fact, James 5:13-15 says, “Is any one of you suffering?  He should pray.  Is anyone cheerful?  He should sing praises.  Is any one of you sick?  He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord.  And the prayer offered in faith will restore the one who is sick.  The Lord will raise him up.  If he has sinned, he will be forgiven.”  Certainly we are encouraged to pray for people who are sick or suffering, even if they have sinned.  It seems unlikely that John is referring to seeing someone doing something that naturally leads to physical death. 

Most students of the Bible have connected this “sin leading to death” with the unforgivable sin mentioned by Jesus. (cf. Matthew 12:31, 32; Mark 3:28, 29; Luke 12:10) 

There, Jesus says, “I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.  Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.” (Matthew 12:31, 32)

“Truly I tell you, the sons of men will be forgiven all sins and blasphemies, as many as they utter.  But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of eternal sin.” (Mark 3:28, 29) 

“Everyone who speaks a word against the Son of Man will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven.” (Luke 12:10)

Jesus tells us that “blasphemy against the Holy Spirit” will not be forgiven, and calls it an “eternal sin.”  In other words, this is a sin which leads to death, and the only one that will not be forgiven, thus there is no need for John to tell us to pray about it. 

Again, the question still must be asked, what is blasphemy against the Holy Spirit?

To this a few theories and opinions have also been offered.  One popular view teaches that blasphemy against the Holy Spirit refers to the sin of never repenting and coming to saving faith in Christ. 

One of the problems with this view (aside from not fitting the context of the passages we’ve been discussing) is that unrepentance is not unforgivable.  If living in unrepentant sin were unforgivable, to the point where Jesus says it “will never be forgiven,” then nobody could ever be saved, since all of us were once in unrepentant sin.  This is why Jesus says He has come to call “sinners to repentance;” (Luke 5:32) why Peter could say, “Repent, then, and turn back, so that your sins may be wiped away;” (Acts 3:19) and why Paul said, “God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation.” (2 Corinthians 5:18)  Unrepentance is the default condition of the sinful human heart, but it is forgivable by repenting and turning to Jesus. 

Furthermore, Jesus said that all other blasphemies (including those spoken against Him) will be forgiven, but not blasphemy against the Holy Spirit.  Blasphemy in this context is similar to the commandment which says, “You shall not take the name of the LORD your God in vain.” (Exodus 20:7)  This is not simply describing swearing, or using “God” as a curse word.  The Hebrew word translated there as “vain” is the word “shav,” which, like the English word “vain,” means “worthless, empty, false.”  In fact, this is the same Hebrew word used in Exodus 23:1, which says, “You shall not spread a false report.” 

This commandment tells us not to carry the Lord’s name falsely, meaninglessly, or emptily.  As Christians we take the name of the Lord upon us through the power of the Holy Spirit, like a bride who takes her husband’s name as her own.  In Christ we have become a new creation and are given a new name, even His name upon our foreheads. (cf. 2 Cor. 5:17; Rev. 3:12; 22:4 etc.)  When we take His name in vain it is to falsely carry it, or to carry it deceitfully or meaninglessly. 

When someone blasphemes the Holy Spirit it is, likewise, to falsely, or vainly take the Holy Spirit upon one’s self.  The overall context of John’s epistle is to encourage believers to remain (or abide) in Jesus; in His truth, in His light, in His love.  John is warning believers against false prophets and teachers who claim to be teaching the truth about Jesus, but are actually deceivers, and wolves in sheep’s clothing. 

It makes more sense that John is speaking of this sin that leads to death in the context of false teachers and apostasy.  Earlier we discussed apostasy as it relates to Antichrist. (See Notes from 1 John 2:19)  Apostasy is a “falling away” from the truth in Christ.  It is a willful rebellion from the Lord.  I believe it is most reasonable to view this “unforgivable” “sin which leads to death” in the context of John’s warnings against apostasy. 

In other words, I believe the sin which leads to death, (the one sin which cannot be forgiven, nor is there a necessity to pray about it) is the sin of total apostasy.  This would be someone who has truly known the Lord, received the Holy Spirit, and then blasphemes and grieves the Spirit (cf. Eph. 4:30) by turning away from the Lord, thus willingly and knowingly forfeiting the gift of eternal life. 

For some Christians who have never considered this view, or perhaps worse, who have not been allowed to entertain it for the reason that it does not align with a certain doctrinal opinions, this may seem like an outrageous view.  However, I believe it best fits the context of John’s epistle, as well as the whole counsel of Scripture.

Before getting into other places in Scripture that support this view, I want to first address a challenge that some might raise as an argument against it.  To some this would seem to cast doubt on the assurance of salvation that we have in Christ.  I disagree.  The Bible is very clear that all who are in Christ, thus having received the Holy Spirit, have assurance of eternal life.  Paul wrote, in Ephesians 1:13 & 14, “in Him, having heard and believed the word of truth—the gospel of your salvation—you were sealed with the promised Holy Spirit, who is the pledge of our inheritance until the redemption of those who are God’s possession, to the praise of His glory.”  He also said, “And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.” (Ephesians 4:30)  This verse states the assurance we have of redemption in the Holy Spirit, and also comes with a warning not to grieve Him. 

John himself, in the very epistle we have been studying, even this same chapter, said, “I have written these things to you, the ones believing in the name of the Son of God, so that you may know that you have eternal life.” (1 John 5:13)  Eternal life is the guarantee of everyone believing in Jesus Christ; it is the assurance of all who are sealed by the Holy Spirit in Christ.  Even so, John warns us of apostasy, and Paul too said that, “the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons.” (1 Timothy 4:1) 

Again, I want to make it clear that Scripture teaches that we have assurance of eternal life in Christ.  Jesus also said, “My sheep listen to My voice; I know them, and they follow Me.  I give them eternal life, and they will never perish.  No one can snatch them out of My hand.  My Father who has given them to Me is greater than all.  No one can snatch them out of My Father’s hand.” (John 10:27-29)  This means that no one, not even the devil, can steal salvation away from those who are in Christ.  God has also promised us, saying, “I will never leave you nor forsake you.” (Hebrews 13:5; Det. 31:6; Joshua 1:5)  This means that God will never turn away from or cast out those who truly love and seek Him.  We can also confidently say that eternal life in Christ is not something that can be lost, as if by accident.  We’re even told that God “is faithful, even when we are faithless.” (2 Tim. 2:13)  Matthew 18 and Luke 15 even reveal how the Lord is willing to “leave the ninety-nine” to search for the one lost and wandering sheep among His flock.  Certainly Scripture does not teach that someone can accidentally or unintentionally fall out of Christ, and thus lose salvation as one might lose their wallet. 

Apostasy is not described as an accidental falling away, or as someone being stolen away from Christ, nor as God rejecting someone who loves Him, even when we make mistakes.  Apostasy is described as an intentional, deliberate and willful rejection of the Lord.  Even more so, it is in the context of those who knew the Lord, not as those who are in ignorance.  A person cannot throw away a gift that they never actually received.  Surely you can reject a gift being offered, but you are doing so without ever knowing what it was like to have it.  Apostasy is described in the context of understanding and knowing what you have been given, and then willingly choosing to walk away from it. 

Many of us may not be able to comprehend or understand why a person would ever do such a thing.  However, as extreme, rare or inconceivable as it may seem, it does align with passages we see in Scripture, as well as at least two examples given in the Bible. 

In a comparative look we can see a great distinction between Peter’s sin of denying Jesus (which did not lead to death) versus Judas Iscariot’s sin of betraying Jesus (which did lead to death).  We already looked at how Peter was restored in his faith after his denial of Jesus.  Judas followed a different path.  Peter had not intended to deny the Lord, but acted in the weakness of his flesh.  Judas, on the other hand, premeditated his betrayal.  Judas went to the chief priests and plotted with them to betray Jesus. (cf. Matt. 26:14-16; Luke 22:3-6)  Judas was chosen by Jesus, (John 6:70) and along with the other eleven disciples was given “power and authority over all demons, and power to cure diseases.  And Jesus sent them out to proclaim the kingdom of God and to heal the sick.” (Luke 9:1, 2)  Scripture indicates that Judas was an actual disciple of Jesus.  Peter even said that Judas “was numbered with us, and was allotted a share of this ministry.” (Acts 1:17) 

Judas knew who Jesus was, and was a witness to His power and authority, yet he willingly chose to betray Jesus.  Jesus even prayed to the Father saying, “Those whom You gave Me I have kept; and none of them is lost except the son of perdition.” (John 17:12)  Jesus did not forsake Judas.  Satan was not able to steal Judas away from Jesus, nor did Judas accidentally fall into perdition, but rather he intentionally betrayed Jesus and allowed Satan to enter him.  Judas knew that he had betrayed “innocent blood,” (Matt. 27:4) and yet in his guilt he did not make any attempt at repentance, but rather, he killed himself. (Matt. 27:5; Acts 1:18)  Thus, as Scripture says, “Godly sorrow produces repentance leading to salvation…but the sorrow of the world produces death.” (2 Corinthians 7:10) 

Judas had no hope of repentance, as he appears to serve as an example of committing “sin leading to death.”  Repentance likely never crossed his mind, because he had already willfully turned away from the Lord who he had already known.  Jesus called him “the son of perdition.” (Jn. 17:12)  “Perdition” there is the Greek word “apoleia,” meaning “destruction, or ruin.”  This term is used one other time in Scripture, in reference to Antichrist.  Paul wrote, “Let no man deceive you by any means: for that day [the Day of the Lord] shall not come, except there come a falling away [apostasy] first, and that man of sin be revealed, the son of perdition.” (2 Thessalonians 2:3)  By referring to Judas as “son of perdition,” Jesus is revealing that there was no hope of repentance for him, and also his destruction involved an apostasy, [“falling away”] not simply a persistent unwillingness to ever receive Jesus in the first place. 

Hebrews 6:4-6 says:

“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age— and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.”

In this passage we are told that repentance is impossible for those who have “once been enlightened,” “tasted the heavenly gift,” “shared in the Holy Spirit,” “tasted the goodness of the word of God and the powers of the coming age,” and then fall away in apostasy.  This is precisely the sin which we have been studying when we refer to the “unforgivable sin,” or the “sin that leads to death.”  The writer of Hebrews goes on to say, in another place, “If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, but only a fearful expectation of judgment and of raging fire that will consume all adversaries.” (Hebrews 10:26, 27)  Once again, this describes not a simple backsliding into sin, but rather a continual, willful, deliberate return to living in sin, after having received the knowledge of the truth.  Again, this is not a sin committed by someone who has never received Christ, but rather a sin intentionally committed by someone who has already come to know the Lord. 

In similar fashion to the passages referenced above, Peter also said, “If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first.  It would have been better for them not to have known the way of righteousness than to have known it and then to turn away from the holy commandment passed on to them.” (2 Peter 2:20, 21)  It would be very difficult to argue that Peter was talking about people who had never really known the Lord. 

Again, when people find it difficult to accept the idea of someone willfully forfeiting their eternal life and salvation in Christ, or even accepting that Judas is an example of this, I wonder if they also find it difficult to believe that angels could possibly have willfully rebelled from God and fallen away.  Difficult as it may seem, that is also what the Bible teaches.  [The record of Satan and his angels’ rebellion is spoken of in Isaiah 14:12-15 and Revelation 12.]

The Bible tells us that the demons even believe in God. (cf. James 2:19)  If Satan and the demons (or fallen angels) know God, and yet they rebelled and turned away from him, then is it so outlandish to think that human-beings could act similarly?         

After giving the example of the Israelites who fell in the dessert after being brought out of Egypt, the writer of Hebrews warns believers in Christ today, saying, “See to it, brothers, that none of you has a wicked heart of unbelief that turns away from the living God.  But exhort one another daily, as long as it is called today, so that none of you may be hardened by sin’s deceitfulness.  We have come to share in Christ if we hold firmly to the end the assurance we had at first.” (Hebrews 3:12-14) 

Jesus has told us that those “who overcomes will be dressed in white.  And I will never blot out his name from the Book of Life, but I will confess his name before My Father and His angels.” (Revelation 3:5)  Likewise, John stated that “if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and the holy city.” (Revelation 22:19)  This idea that names could be blotted out of the Book of Life, or that someone could have their share in the tree of life removed, also adds weight to the view that someone could place their faith in Jesus, receive forgiveness for their sins, and then choose to blaspheme the Spirit by turning away from Christ and forfeiting their share in the tree of life. 

As a final thought regarding this “sin which leads to death,” I want to emphasize that the Scriptures we discussed all indicate that this sin is something that can only be committed by someone who has repented and turned to Christ, and received the Holy Spirit, but then later willingly turns away from the truth in Christ and becomes an apostate to Jesus.  I also want to emphasize that Scripture indicates that this is not the same as backsliding into sin for a time, but that it is deliberate, intentional and done with knowledge of what they are forfeiting.  Thus, no one can accidentally commit an unforgivable sin.  So, anyone who is worried or wondering if they may be guilty of committing the unpardonable sin can be certain that they have not.  A person who has truly blasphemed the Holy Spirit would not care.  Judas had no interest in repenting of his betrayal of Jesus, (even amidst his guilty conscience) and Satan also has no interested in repenting of his rebellion.  Furthermore, as Hebrews 6:4-6 says, “it is impossible” for them “to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.”  If they have truly been enlightened, tasted the heavenly gift, shared in the Holy Spirit, and then turn away, there is no further sacrifice for sin that can cleanse them.  Jesus is the perfect sacrifice, the only atonement for our sins, and the only “name under heaven by which we must be saved.” (Acts 4:12)  If someone truly comes to know and believe that, and then turns away from it, there is no additional sacrifice for sin which they can turn to that would ever satisfy.  Like Satan himself, the only thing that would be acceptable to them is the impossible, blasphemous, and prideful desire to be God. 

I will try to close this subject with a picture that I have used before to help me understand some of these things regarding predestination, free will, and the unforgivable sin. 

While all analogies break down at some point, I will still offer one to try to help make my point.  Imagine that you are stranded with many people on a desert island, and there is only one plane there to fly everyone away to safety.  That plane has been chosen and predestined to fly away to a safe location. (There may be some short distance prop planes, or boats available, but none of them will make it…they are all doomed to crash or sink.)  Everyone on the island has been offered a boarding pass and ticket to get on this plane and leave the doomed island.  The gate agent gives the call for everyone to board the plane, but some choose to stay on the island because they are comfortable.  Some choose to stay because they don’t trust the plane can make it.  Some choose to take one of the doomed boats instead.  Some choose to swim, believing they can make it themselves.  And some choose to board the plane, trusting that it is the only way that they can be saved.  Since the plane has already been chosen and predestined, therefore everyone onboard the plane is also chosen and predestined for the same flight plan as the plane itself.  As long as they remain in the plane they are safe and chosen to arrive at their destination safely.  No one can remove them from the plane, and the pilot will not kick them out.  However, if for some reason they should decide that they no longer want to be on the plane, as unbelievable as it would be to everyone else onboard, they may choose to open an emergency exit and step out.  Once they are outside the plane they are no longer chosen or predestined to arrive at their destination safely, nor will they be able to step back into the plane once they have jumped out.  Once the plane arrives, the passengers onboard are welcomed to their new home and given their hotel rooms, because their names are already in the hotel register.  It was already known to the manager who would be arriving long ago, even though he had not forced or coerced anyone to make the decision to enter or not to enter the plane. 

In that example the plane obviously represents Christ and the passengers onboard represent the church (true believers).  To use a more Biblical example were need only to look to the story of Noah’s Ark.  The Ark represents Christ. (Matthew 24:37-39 etc.)  The Ark was provided to save people from the flood.  Noah was preparing the Ark and responsible for preaching to people about the coming flood, and the Ark was offered to anyone who would enter.  Unfortunately only eight people sought refuge in the Ark before the door closed.

(v 18-21) In the final verses of John’s first epistle, he reminds us that those who are born of God (i.e. born again through the Holy Spirit by faith in Jesus) do not abide in sin. (See Notes on 1 John 3:6) 

John also reminds us that “the whole world lies under that sway of the wicked one.” (v. 19)  As we looked at earlier, Satan (“the wicked one”) is described as “the god of this age,” (2 Cor. 4:4) and “the ruler of the power of the air.” (Eph. 2:2)  Therefore, we who are in Christ must put on the “armor of God,” since “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” (Ephesians 6:12) 

Finally, John reminds us that we are “in Him who is true, in His Son Jesus Christ.  He is the true God and eternal life.” (v. 20)  Once again, John has emphatically testified that Jesus is God, and that this is the confession of every true believer who abides in Christ. 

Since Jesus is God, anything we love, desire or obey before Him is an idol, which we must avoid.  This does not mean that everything we love along with the Lord is evil itself and to be avoided.  For example, loving your spouse, children or parents is a good thing; however, if we have held them equal to or above the Lord in our heart, then we have made idols of them, and that is what must be avoided. 

2 JOHN

2 John 1

(v 1) John, who here identifies himself as “The Elder,” states that this second epistle of his is written to “the elect lady and her children.”  While it is likely John wrote this epistle to a specific Christian woman whom he knew, there is an almost unmistakable image which John appears to be alluding to with his opening address. 

Unlike many other New Testament epistles written to specific people, John does address the recipient of his letter by name.  It is quite possible that John’s intent in addressing his letter to “the elect lady” was to make it applicable to the church as a whole. 

The word translated as “elect” is the Greek word “elektos,” which is also translated as “chosen” many times in the New Testament.  In Matthew 22:14 we read that Jesus said, “Many are called, but few are chosen [elektos].”  Likewise, 1 Peter 2:9 says of those who belong to God, through Jesus, that we are “a chosen [elektos] people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.” 

The “elect,” or “chosen” is a term used for those who are in Christ, who is the One “chosen [elektos] by God.” (1 Peter 2:4) [Also, Luke 9:35]   

We have been chosen “in Him before the foundation of the world,” (Eph. 1:4) because He has been loved, and His kingdom prepared “before the foundation of the world.” (John 17:24; Matt. 25:34) 

The church (believers) is called the “the bride of Christ,” because of His love for her as a husband loves his wife. (cf. Eph. 5:25)  Jesus refers to Himself as the “Bridegroom.” (Mark 2:19, 20; John 3:29 etc.)  We are also told of the wedding of the Lamb, in which Jesus is the Lamb and the church is the bride, the “New Jerusalem.” (cf. Revelation 19:7; 21:2, 9, 10)  This is similar to the way God spoke of His people throughout the Old Testament as well, saying things like, “your Maker is your husband, the Lord of hosts is His name; and the Holy One of Israel is your Redeemer, the God of the whole earth.” (Isaiah 54:5)  Or, “as the bridegroom rejoices over the bride, so shall your God rejoice over you.” (Isaiah 62:5) 

In this case, the “elect lady” also refers to the whole church (body of Christ) throughout history, the “Jerusalem above…which is the mother of us all,” (Galatians 4:26) and “her children” would refer to all who are a part of the church, through faith in Christ. 

(v 2, 3) The truth abides in those who abide in Jesus, who is “the truth.” (cf. John 14:6) 

(Also, John 15:5-7; 8:31, 32)  As long as we remain and abide in Christ the truth will abide with is, even eternally, since He is eternal. 

(v 4) John rejoices that some of her children are found walking in truth. (See also 3 John 1:4) This should be the hope of all who are in Christ, knowing that “false prophets will appear…to deceive, if possible, even the elect.” (Matthew 24:24)  

(v 5, 6) Once again, John encourages us with the commandment from Christ to “love one another.”  (cf. John 13:34, 35; 1 John 4:12-16 etc.)  Love also implies “walking according to His commandments.” (Also John 14:15) 

(v 7) John again warns of the dangers of antichrists.  [See Notes on 1 John 2:18, 19] 

(v 8) We must strive to keep ourselves pure from the false teachings and deceptions of antichrist.  As we have already looked at, we have been warned that “the Spirit expressly states that in later times some will depart from the faith, giving heed to deceitful spirits and teachings of demons.” (1 Timothy 4:1)  Purity in doctrine is important if we are to follow and walk in truth.

Our full reward is found through obedience to the Lord.  Paul said, “there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for His appearing.” (2 Timothy 4:8)  He also encouraged us to “run in such a way as to take the prize.  Everyone who competes in the games trains with strict discipline.  They do it for a crown that is perishable, but we do it for a crown that is imperishable.” (1 Corinthians 9:25)  Likewise, Peter wrote that we may receive “the crown of glory that will never fade away.” (1 Peter 5:4)  And James spoke of those “who persevere under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him.” (James 1:12)  John also speaks of “crowns” throughout Revelation, even mentioning that the people of God will “cast their crowns before the throne” of God. (Rev. 4:10) 

Our crowns are not based on a righteousness of our own, but rather come from seeking and obeying the Lord, through the power of His Spirit given to us by faith.  As Paul said, “I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things.  I consider them rubbish, that I may gain Christ and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.” (Philippians 3:8, 9) 

We must overcome and persevere by abiding in Christ.  Thus, Jesus has said, “I am coming soon.  Hold fast to what you have, so that no one will take your crown.” (Revelation 3:11)   

(v 9) Continuing his exhortation, John tells us to abide (remain, continue) in the doctrine (Greek: “didache,” meaning “teaching,” “instruction,” “doctrine”) of Christ. 

Anyone “not abiding in the teaching of Christ, does not have God.”  Popular postmodern, Universalist doctrine is fond of teaching things like “all religions are different ways of coming to the same God,” or “all paths lead to God.”  While even a basic study of just a few of the major world religions will show that they are fundamentally contradictory on core tenets, John here states that outside of the doctrine of Christ people cannot actually know God.  Jesus Himself clearly said that “no one can come to the Father except through Me.” (John 14:6)  Truth, by its very nature, is exclusive.  The invitation to come is all inclusive, but the way to God is necessarily exclusive.  Because each religion teaches something different about how to come to God they cannot all be true.  Jesus told us that He is the only way to the Father.  That is incompatible with anything that teaches another way to God.  Some worldviews teach that there is no God, which is incompatible with any views that teach belief in God.  Telling someone with Type 1 diabetes that they need insulin is exclusive to other medicines or treatments, but it is also necessary for the person with the disease. You cannot fight certain diseases any way you want to, there are specific methods you need to follow; even more so we cannot come to the holy, just and righteous God of creation any way we choose.  The only cure for our sin and separation from God is Jesus. 

(v 10, 11) John warns us not to welcome false teachers, who teach a false gospel about Jesus into our homes.  By welcoming these false teachings and teachers into our fellowship we are passively approving or sharing in their false messages. 

Throughout John’s letters he warns his readers not to allow false teachings into our fellowship.  Paul taught the church in Galatia, saying, “I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel— which is not even a gospel.  Evidently some people are troubling you and trying to distort the gospel of Christ.  But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse!” (Galatians 1:6-8)  Paul also mentioned that sometimes we need to “deliver some to Satan for the destruction of the flesh, so that their spirit may be saved.” (cf. 1 Cor. 5:5; also 1 Tim. 1:20)  As John mentioned, this world is “under the sway” of Satan, (cf. 1 Jn. 5:19) thus when we “turn someone over to Satan” we are returning them to the world.  By that it’s meant that we treat them as unbelievers, rather than as fellow members in the body of Christ, since light cannot have fellowship with darkness. (cf. 2 Cor. 6:14)  This is the very principle Jesus taught His people to follow when confronting sin among members of the church.  Jesus told us to address the sin in person, then with witnesses, and finally, “tell it to the church.  And if he refuses to listen even to the church, regard him as you would a pagan or a tax collector.” (Matthew 18:17) 

John is not telling us to avoid spending time with or building relationships with unbelievers.  We are commanded to “love our neighbors” (Matt. 22:39 etc.) and to go out and make disciples in the world. (cf. Matt. 28:19, 20)  [See Notes on 1 John 4:20, 21]  With people who are not part of the “the body of Christ,” (aka the church, “the household of faith,” “believers,” etc.) we are called to love them, testify to them the truth of Jesus Christ, and to do good.  As Scripture teaches, we should “not repay anyone evil for evil.  Carefully consider what is right in the eyes of everybody.  If it is possible on your part, live at peace with everyone.” (Romans 12:17, 18)

However, with fellow believers (followers of Christ) we have deep fellowship in the Holy Spirit.  Thus, Jesus told us that people would know we are His disciples by our love for one another. (cf. John 13:35)  There is a special bond, unity and love we are called to have with our fellow members of the family of God in Christ.  Galatians 6:10 says “as we have opportunity, let us do good to all, especially to those who are of the household of faith.”  We have a special love, bond and obligation to our fellow members of the body of Christ.  The message of Jesus may split biological families, (cf. Matt. 10:36) but it creates an eternal bond among our fellow members of God’s family. (cf. Eph. 4:3-6 etc.) 

When people (even those who have claimed to be members of the body of Christ) teach a false gospel, we are to treat them as we would other unbelievers, not as those with whom we share a deep fellowship in faith through the unity of the Holy Spirit. 

(v 12, 13) John closes this short letter by expressing his desire for face-to-face fellowship.  Paul shared this sentiment with the church in Rome, saying, “I long to see you so that I may impart to you some spiritual gift to strengthen you, that is, that you and I may be mutually encouraged by each other’s faith.” (Romans 1:11, 12) 

Our fellowship is shared in Christ, even when we are encouraged through written communication, (see 1 Jn. 1:3, 4) but there is a greater fullness of joy when believers fellowship together in person.  It is therefore important that we “not neglect meeting together, as some have made a habit, but let us encourage one another, and all the more as you see the Day approaching.” (Hebrews 10:25) 

John concluded this letter by saying, “The children of your elect sister greet you.  Amen.”  It is quite possible that John is referring to the actual children of the actual sister of “the elect lady” to whom John addressed this letter.  It is also possibly (even mutually) that John is referring to believers (“children”) of the church from another city (“sister”).  Likely, John was writing this letter while living in Ephesus, prior to his exile on the island of Patmos.  Thus, John could have been referring to the church in Ephesus greeting the other church or churches. 

3 JOHN

While having one more verse than 2 John, by word count 3 John is the shortest book of the New Testament, and the entire Bible.  That being said, like all the other 65 books of the Bible, 3 John is written by inspiration of the Holy Spirit, (cf. 2 Tim. 3:16; 2 Pet. 1:20, 21) and well worthy of study. 

3 John 1

(v 1) John, like in 2 John, refers to himself here as “the Elder.”  John wrote this third epistle to a fellow believer named Gaius. 

The name Gaius (which means “happy” or “one who rejoices”) is mentioned five times in the New Testament.  It is most likely that these are different individuals with the same name.  This would not be that surprising, since historical and archeological records indicate that Gaius was one of the most common names in the first centuries B.C. and A.D.  For example, Julius Caesar’s (100-44 B.C.) first name (“praenomen”) was Gaius, as was Caligula (A.D. 12-41) (born: Gaius Caesar Augustus Germanicus).  The name Gaius, in the ancient Roman world, would be similar to “John Smith” in modern America. 

In Acts 19:29 a man named Gaius is mentioned as one of Paul’s traveling companions from Macedonia. 

Another Gaius is mentioned by Luke as a traveling companion of Paul from Derbe (in Galatia). (See Acts 20:4) 

Paul mentions that there was a Gaius in Corinth who was one of the people he baptized there. (cf. 1 Corinthians 1:14)  Also, Paul stayed with Gaius, in Corinth, while he wrote his letter to the Romans. (cf. Romans 16:23) 

While it is most likely these were four different men named Gaius (one from Macedonia, one from Derbe, one from Corinth, and the one John wrote to, possibly one of the other Gaius’s), it is possible (though unlikely) that they all could have been references to the same Gaius.  Paul had traveled though Macedonia (in northern Greece) before going to Ephesus (in Asia Minor), where he was with Gaius (a “traveling companion from Macedonia”).  Afterward, Paul went back to Macedonia and Greece, and Gaius (from Derbe, in Galatia, a territory in Asia Minor) was a traveling companion as they visited Troas (in Asia Minor, near Macedonia).  It is possible that Gaius, from Derbe, accompanied Paul in his travels through Macedonia, and the reference to him being a “traveling companion from Macedonia” merely meant that.  He may have been one who had traveled with Paul throughout Macedonia, and had come with him to Ephesus, not that Gaius himself originated from Macedonia. 

In Romans 16:23 it is mentioned that Paul was hosted by a fellow Christian named Gaius, from where he wrote and send his Roman epistle.  Erastus is mentioned as the steward (Greek: “oikonomos,” meaning “household manager,” “steward,” often referencing a treasurer) of the same city.  From that information it has been understood that this city was Corinth, (cf. 2 Tim. 4:20) in Greece.  Erastus was also one of Paul’s traveling companions mentioned with Gaius in Acts 19:22.  Whether or not this was the same Gaius, originally from Derbe, it was most likely still the same Gaius whom Paul said he had baptized in Corinth. (1 Cor. 1:14)  Finally, it is possible that it was also this same Gaius who John was writing his third epistle to, some 25 years later. 

Again, the most accepted view is that these are three or four different men named Gaius.  Regardless of whether or not the Gaius who John was writing to was the same Gaius who had previously been a companion of Paul, it doesn’t change the fact that he was a beloved brother in Christ, respected by John. 

(v 2) John prays that Gaius would “prosper in all things and be in good health.”  This verse is an encouragement (along with James 5:15, 16) that praying for the health and well-being of our fellow brothers and sisters in Christ is a good thing.  This is also about as close to a “prosperity gospel” (aka “health and wealth”) verse that we will find in the New Testament.  One false gospel (doctrine) that has led people astray over the past half-century or so is the preaching of material prosperity as God’s will for His children.  Undeniably God does bless some within the church with material wealth, for His purposes.  However, it is a false gospel to teach that material wealthy and physical health is the will of God for all of His followers in this life.  This is one of the false beliefs taught within the cult of “Christian Science,” (Church of Christ, Scientist) founded in the late 1870’s.  Clearly, from the example of Jesus Himself, and the lives of His first disciples, earthly wealth and prosperity was not God’s design for all of His followers. (cf. Matt. 6:19; Matt. 8:20; Acts 3:6; Rom. 8:17; 1 Pet. 4:12, 13; James 2:5; 2 Cor. 12:9; 2 Tim. 4:20, etc.) 

(v 3, 4) John rejoices that others have testified that Gaius walks in the truth.  John mentioned something similar in his earlier epistle. (cf. 2 John 1:4) 

John says it his greatest joy to hear that his children walk in the truth.  Here he, as Paul often did with believers whom he had ministered to, refers to Gaius as one of his “children.”  Paul said of Onesimus that he “became my son while I was in chains.” (Philemon 1:10)  Onesimus was not a biological child of Paul. (cf. Col. 4:9)  Paul also referred to Timothy as his “true child in the faith,” (1 Tim. 1:2) and likewise called Titus his “true child in our common faith.” (Titus 1:4)  By ministering to others in the faith we sometimes become spiritual fathers to them.  I hope we all, like John, rejoice to see our spiritual children (disciples we have made in Christ, as we were told to do. Cf. Matt. 28:19, 20) walking in the truth!

(v 5-8) John commended Gaius for his support for other believers, even though he hadn’t personally known them.  Because of the kind of support Gaius had given these “fellow-workers,” (cf. 1 Cor. 3:9) they were able to spread the gospel without needing to accept anything from unbelievers.  Similarly, Paul himself said, “We worked night and day so that we would not be a burden to anyone while we proclaimed to you the gospel of God.” (1 Thessalonians 2:9)  [Also: 2 Cor. 11:9; Acts 20:34, etc.]     

(v 9, 10) John mentions a local church leader named Diotrephes, who was misusing his position, and not acting properly.  John is mentioning this in his letter to Gaius, which means Diotrephes was likely the elder of a local congregation near Gaius.  If this Gaius is one of the men (or the man) of the same name mentioned as a companion of Paul, it is possible that he was dwelling in the Greek city of Corinth.  Diotrephes is a Greek name meaning “nourished by Zeus.” 

John said that Diotrephes loved to have preeminence, and he did not welcome John’s instructions or fellow believers sent to him.  Paul mentions some similar situations in his letters to Timothy.  Paul mentioned Hymenaeus and Philetus, “who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.” (2 Timothy 2:18)  Paul explained that people “have caused a shipwreck concerning the faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan, that they may be taught not to blaspheme.” (1 Timothy 1:19, 20)  Paul (as we discussed before [See Notes on 2 John 1:10, 11]) had to treat these men as unbelievers in hope that they would repent and walk in the truth.  So, as Paul had done, John likewise said, “if I come, I will call attention to his malicious slander against us.”  If the case is less extreme, we are told “not to associate with him, so that he may be ashamed.  Yet do not regard him as an enemy, but admonish him as a brother.” (2 Thessalonians 3:14, 15)

In the case of prideful desire for preeminence Jesus told us to watch out for those who “love the places of honor at banquets, and the chief seats in the synagogues,” (Matthew 23:6, etc.) and said, “The rulers of the Gentiles lord it over them, and their great ones exercise authority over them.  It shall not be so among you.  But whoever would be great among you must be your servant.” (Matthew 20:25, 26)                         

As followers of Christ we are not called to desire first place and prominence among the church, but rather the humility to serve with love. 

(v 11) John reminds us not to imitate evil, but rather to imitate what is good.  Likewise, Paul also said “Join one another in following my example, brothers, and carefully observe those who walk according to the pattern we set for you,” (Philippians 3:17) and to “imitate me, just as I imitate Christ.” (1 Corinthians 11:1)  We can set for ourselves good examples in following the patterns of those who strive to follow Christ; hating what is evil and clinging to good. (cf. Rom. 12:9) 

(v 12) In juxtaposition with Diotrephes, John mentions a man named Demetrius who himself was a good example of one who follows the truth. 

One other Demetrius is mentioned in the Bible.  The other Demetrius was a silversmith in Ephesus who caused problems for some of Paul’s traveling companions, including one named Gaius. (See Acts 19:23-41)  While it is generally accepted that these are two different men named Demetrius, (just as most believe the Gaius in Acts is a different person than the one to whom John wrote Third John) however it is not impossible that this Demetrius (as well as Gaius) is the same as the one mentioned in Acts 19.  If so, it makes the connection between him and Gaius more understandable.  It would mean that at some point after causing a disturbance in Ephesus, Demetrius converted to Christianity.  Perhaps a case for that could be aided by the fact that Paul mentions “Alexander the coppersmith who did me much harm.” (2 Timothy 4:14)  This is likely the same Alexander from Acts 19:33, who was also involved in the uproar in Ephesus.  If so, then it is telling that Paul mentions Alexander as one who did him harm, but did not mention Demetrius as one who also harmed him.  If, by the time of Paul’s second letter to Timothy, Demetrius had become a believer in Christ then it would make more sense for Paul not to mention him as causing him harm, since that past harm would have been replaced by the joy of seeing one of his “children” walking in the truth. 

(v 13, 14) As with his previous epistle, John ends this letter by telling Gaius that he has more he wishes to say to him, but desires to do it in person.  The desire for godly fellowship is another mark of those who love the Lord. 

EPILOGUE

John’s letters were written to Christians as encouragement and exhortations to remain committed to the truth in Christ, to fight the lies of darkness with the light of truth, and to abide in the unity of love within the body of believers.