THE EPISTLES OF JOHN EXPLAINED
Herein, I have explained, to the best of my ability, the doctrines of the Epistles of 1st, 2nd & 3rd John. Before I go to print there will be some edits and correction of typos (I always find some), and I will publish in one volume with the Epistles of Peter. I'm sorry it took so long, as it was a bigger undertaking than I anticipated.
I, II & III JOHN EXPLAINED
THE THREE EPISTLE OF JOHN
Scripture is from the 1611 Authorized King James Bible, first printing off the press in 1611.
Reginald Jacob Block
Foundation Publishing
Fayetteville, Ga 30215
USA
Copyright, Reginald Jacob Block, 2023
I JOHN
CHAPTER I
“1 He describeth the person of Christ, in whome we haue eternal life, by a comunion with God: 5 to which we must adioine holinesse of life, to testifie the trueth of that our communion and profession of faith, as also to assure vs of the forgiuenesse of our sinnes by Christs death.”
The Translators
OVERVIEW
From the beginning the Apostles heard the Gospel and saw the works of Christ. And, they are eye witnesses to the truths they declare; that all believers may have fellowship based on things manifested to the Apostles.
The Apostles’s fellowship is with other believers; but, foremost with the Father and the Sonne. John writes these things for the joy of believers everywhere. For, this is the message given the Apostles by Christ; to declare God is light and in him is no darkness.
If we say we have fellowship with him and walk in darkness, we lie not knowing the truth. We walk in the light because Jesus is the light, and we walk with each other because the blood of Christ cleanses us from all sin.
If we say we have no sin, we deceive ourselves and the truth is not in us. But, if we are faithful to confess our sins, he will forgive us.
If we say we have not sinned, we make Christ a liar and his word is not in us.
V. 1
“1 That which was from the beginning, which wee haue heard, which wee haue seene with our eyes, which wee haue looked vpon, and our hands haue handled of the word of life.”
John refers not only to that which was established from the beginning of creation (the lamb slain from the foundation of the world); but that which he and the other Apostles learned from Christ at the beginning of their walk with him. Not only did they hear his teaching, but they saw his affect on people, and they witnessed his miracles; sinners were converted and the blind made to see, cripples healed and the dead raised.
Furthermore, they were able to physically touch Jesus; the reality of his presence was undeniable. Peter wrote of this because many early Christians never had the opportunity to know Jesus in the flesh; and the closest they could get would have been through the testimonies of the Apostles. Thus, Peter assures them that these are not just fabricated stories or cleverly designed myths, but true acts of God realized through his Son; and, Peter and the other Apostles were there when those things happened.
V. 2
“2 (For the life was manifested, and we haue seene it, and beare witnes, and shew vnto you that eternall life which was with the Father, and was manifested vnto vs.)”
John refers, in part, to his fellowship with Christ in the flesh; for, John walked daily with Jesus, and observed his works: raising the dead, healing the sick, commanding the elements, walking on water, feeding thousands and his sinless life; and, he saw Jesus in his transfigured and resurrected forms. He saw men miraculously changed. And, he heard Jesus prophesy great things, many of which came to pass in John’s lifetime; though some are still to come. This same Jesus, by these things, demonstrated his power over all creation, including life and death. He and the other Apostles bear witness to the Divinity of Christ, fully convinced he is the Messiah long prophesied by the Prophets. Indeed, this is “Emmanuel with us.” Because of this they believed his words; when he said that in him is eternal life, they knew it was true. And, when he told the Apostles that if they have seen him, they have seen the Father; not meaning seeing the Father literally; but, because Jesus walked in the perfect will of God, never wavering, they witness that Jesus was perfect God, and perfect God could only witness of God the Father. And, God the Father of perfect God, the Son. If these things were not true, then the Apostles would have testified lies; and, thereby made God a liar. Since Jesus never lied, unlike all men, they knew he told the truth; that, indeed, he is the “Way, the Trueth and the Life,” and no one can come to the Father except by him.
“The life,” is Jesus Christ; and, he proved it to the Apostles when he raised the dead; for example, Lazarus had been four days in the grave and had begun to rot - to stink (John 11:39); yet, Jesus raised him and reassembled bodily materials that had decayed and disintegrated; Lazarus emerged whole from the grave at the call of Jesus. And, Jesus commanded the elements; the very wind and sea obeyed him (Mark 4:41). And, finally Jesus himself rose from the grave and ascended into heaven; he had control over all elements of creation; before the crucifixion he prophesied this saying, he would raise himself from the grave (John 2:19). This signified that Jesus is the Life; if he raised himself from the dead, he also had the power to raise from the dead whoever he would. Thus, his promise to resurrect the Saints at his second coming was not an empty promise, but based on conclusively proving he had the power; that he could bestow eternal life on all who believe on him.
He was with the Father from eternity; and this was manifested to the Apostles; not only according to Jesus’ claims, but by evidence of his sinless perfection, power over all things and the testimony of the Prophets, who declared him “the mightie God” (Isaiah 9:6).
Knowing these things first hand and having walked daily with Jesus, John wrote, “In the beginning was the Word, & the Word was with God, and the word was God.” (John 1:1) Thus, John knew without question that Jesus came from the Father, sharing the same Godhead and substance (Philippians 2:6). Furthermore, the same was made evident to all the Apostles, who carried the same doctrine to the world; that the Redeemer is Jesus; he is Emmanuel, or God with us (Matthew 1:23).
V. 3
“3 That which wee haue seene and heard, declare we vnto you, that ye also may haue felowship with vs; and truely our fellowship is with the Father, and with his Sonne Iesus Christ.”
Fellowship in the pure Christian sense is not a casual thing as the world would have it; rather, it is a profound connection with the Father through “his Sonne Iesus Christ.” Furthermore, all persons established by faith in the body of Christ have the same fellowship with the Father and the Son; and thereby the same fellowship with each other according to the doctrine of salvation through Messiah, the lamb of God. Together, we are united in his life, death, burial, resurrection and assumption; and, at the resurrection of Saints, we will share in his glory. For, in that transformation we are made perfect or incorruptible and immortal; at that time, we will know full fellowship with the Father and the Son; and, our fellowship with other believers will also be in perfection. No longer will the corruptions and influences of the world cause us to sometimes struggle and fall short of flawless, righteous fellowship with God and the body of Christ.
There is no true fellowship with unbelievers; cordiality should not be confused with fellowship; for that is something we as believers extend to all persons, saved and unsaved. Conversely, fellowship is spiritual communion through a common faith shared by all who put their faith in Jesus Christ. Thus, Paul wrote to the Corinthians, “14 Be ye not vnequally yoked together with vnbeleeuers: for what fellowship hath righteousnesse with vnrighteousnesse? And what communion hath light with darknesse?” (2 Corinthians 6:14)
A true believer’s spirit militates against unrighteousness, and fellowship with such is offensive. This being true, we crave fellowship with fellow-believers, who, like us, savor fellowship with the Father and the Son. Thus, John emphasizes fellowship in one faith, one body of believers and one God and Father and Redeemer.
V. 4
“4 And these things write we vnto you, that your ioy may be full.”
“These things” refers to the doctrines of Christ, his promises and the fellowship of Saints. In particular, our joy is made full when we are in communion with other believers who strive in all things to glorify God. John uses the pronoun “we,” indicating that all the Apostles taught the same doctrines, and their letters to the churches are for the purpose of edifying believers through faith, hope, correction and righteousness. The fullness of joy experienced by believers is only possible through faithfulness and obedience to Christ. John explains this further in the following verses.
V. 5
“5 This then is the message which we haue heard of him, and declare vnto you, that God is light, and in him is no darkenesse at all.”
“The message” is the fullness of the Gospel, which Jesus explained to the Apostles, via interpreting Old Testament prophecies. God is light and in him is no darkness means that in God there is no sin. Thus, John infers that Jesus is God; for, only of God is this true. Speaking of Jesus, Peter wrote, “Who did no sinne, neither was guile found in his mouth.” (1 Peter 2:22). And, Jesus declared, “I am the light of the world: he that followeth mee, shall not walke in darkenesse, but shall haue the light of life.” (John 8:12) “The light of life,” is Christ and his imputed righteousness (James 2:23). We have this light through faith in Christ.
The world is in “darkness,” means steeped in sin; and, though we “…walke through the valley of the shadowe of death…” (Psalm 23:4), we have the light of Christ guiding us. And, Isaiah wrote of Christ, “The people that walked in darknesse, haue seene a great light: they that dwel in the land of the shadow of death, vpon them hath the light shined.” (Isaiah 9:2) Thus, John emphasizes that in God there is no darkness; yet, believers are in the world (which is darkness), but not of the world (John 17:14-15). For, we are children of light; Paul wrote to the Thessalonian church, “Yee are all the children of light, and the children of the day; we are not of the night, nor of darknenesse.”(1 Thessalonians 5:5) Therefore, because we are in Christ and he is light, we are no longer under the bondage of sin, which is darkness; we are now servants of the light who is God in Christ Jesus.
V. 6
“6 If we say that we haue felowship with him, and walke in darkenesse, we lie, and doe not the trueth.”
Here, John addresses false believers; they speak the right Christian language and doctrine, but their works deny their claim of faith. Thus, their faith is only in word but not in deed. James wrote of this, “17 Euen so faith, if it hath not works, is dead being alone. 18 Yea, a man may say, Thou hast faith, and I haue workes: shew mee thy faith without thy workes, and I will shew thee my faith by my workes.” (James 2:17-18) Both John and James taught that one’s faith-claims are justified by works; meaning that all the verbal proclamations of faith are empty if not accompanied by a tangible demonstration of the reality of that faith. Further to this, to drive his point home, James wrote, “19 Thou beleeuest that there is one God, thou doest well: the deuils also beleeue, and tremble. 20 But wilt thou knowe, O vaine man, that faith without workes is dead?” James 2:19-20)
Thus, John wrote that if we walk in darkness (that is in the ways of the world), and claim faith in Christ, we are liars; there is no truth in us; our faith is dead. And, a dead faith cannot save; for salvation is in “the Life,” who is Jesus Christ (John 14:6). Whoever has “the Life,” manifests that “Life” in works that glorify God. This is the light of which John wrote; for, all manifestations of darkness (sin and unrighteousness) are not of God, but of the “..God of this world…” (2 Corinthians 4:4) If we “walke in darkenesse,” then we do not walk in truth but serve our lord and master, who is Lucifer. Jesus said, “24 No man can serue two masters: for either he will hate the one and loue the other, or else hee will holde to the one, and despise the other. Ye cannot serue God and Mammon.” (Matthew 6:24)
So, we may pay lip service to faith in Christ, all-the-while, by our works prove our service to the devil. And, Jesus said that we cannot serve both him and the devil. Subsequently James and John taught that our walk through life proves or disproves our faith; and, if our works do not bring glory to God, then they glorify the devil; and that determines whom we truly serve. For, we cannot serve both the Prince of truth and the Prince of lies.
V. 7
“7 But if wee walke in the light, as he is in the light, wee haue fellowship one with another, and the blood of Iesus Christ his Sonne clenseth vs from all sinne.”
John extends the notion of personal faith and works to prove our faith in Christ by our fellowship with fellow-believers. That is; if we truly are of one faith, one baptism, one salvation and one Redeemer, then we are all of the same spirit which establishes the brotherhood of all believers; we are the family of Christ by adoption through faith. And, our fellowship one with another proves our faith. For, all in Christ are cleansed by the same blood; Christ shed his blood for all mankind, and those who believe on him are cleansed by it. Thus, in the body of Christ we all are saved by God’s grace; and, there is no salvation by any other name under heaven (Acts 4:12). So, walking in the light of Christ, all who believe walk in the same light; there is one light, one God, one Redeemer and one faith. No man can say he hates the brethren and still walk in the light of fellowship. Thus, by faith are all believers brothers and sisters in Christ, and our demonstration of unity in Christ is through fellowship with the body of Christ. By it we declare Christ in us and the cleansing of his blood unto all who truly believe.
V. 8
“8 If we say that we haue no sinne, we deceiue our selues, and the trueth is not in vs.”
John speaks to so-called saved and unsaved persons. All are sinners. If we say otherwise, the truth is not in us; meaning that we are not indwelled by the Holy Spirit. For, the Holy Spirit convicts us of sin; and if we sin, we have an advocate who is Jesus Christ (1 John 2:1). A truly saved person acknowledges their sin, repents and counts on Christ for righteousness. Conversely, the unsaved deny sin and believe they are fundamentally good; and perhaps, in many cases, they believe their good outweighs their bad; meaning salvation of any sort is according to works. Of this, Paul wrote, “23 For all haue sinned, and come short of the glory of God,” (Romans 3:23) And he wrote to Titus, “5 Not by workes of righteousnesse which wee haue done, but according to his mercy he saued vs, by the washing of regeneration, and renewing of the holy Ghost.” (Titus 3:5) Furthermore, speaking in the present tense, Paul wrote to Timothy, “15 This is a faithfull saying, and worthy of all acceptation, that Christ Iesus came into the world to saue sinners, of whom I am chiefe.” (1 Timothy 1:15)
Thus, Paul and John declared that the man who says he has no sin (self-proclaimed saved and unsaved no matter) is deceived; the truth is in neither; and, all who are void of the truth are void of Christ; for, Christ is “the Trueth.” And, the same void of truth are also void of the Holy Spirit (the Comforter); for, he convicts us of all sin and leads us into all truth (John 15:26).
V. 9
“9 If we confesse our sinnes, hee is faithfull, & iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse.”
John presumes rightly that as believers we need to confess our sins before God. For, if we deny this, we cannot be cleansed from unrighteousness, as unrighteousness piles up like a heap of dirty laundry waiting to be washed. This does not speak of salvation, but of proof of salvation; for no man is saved by first trying to cleanse himself of sin; the work of salvation is completely that of God through Jesus Christ. Moreover, upon receiving Christ, the work of transformation begins and will be perfected upon Christ’s second coming. In the meantime, our flesh is corrupt and wars against the spirit. Thus, John explains the need to confess our sins to God.
V. 10
“10 If we say that we haue not sinned, wee make him a liar, and his word is not in vs.”
This applies to both past and present, as Paul indicated when claiming he is chief among sinners (see v.8). Thus, John sums up this chapter by reminding us of the evidence of salvation; of premier importance is the acknowledgement of sin; for, if we deny it, we make Christ a liar, and his word is not in us; subsequently, there is no true evidence of our salvation.
I JOHN
CHAPTER II
“1 He comforteth them against the sinnes of infirmitie. 3 Rightly to know God, is to keepe his commaundments, 9 to loue our brethren, 15 and not to loue the world. 18 We must beware of seducers: 20 from whose deceits the godly are safe preserued by perseuerance in faith, and holinesse of life.”
The Translators
OVERVIEW
If we sin, Jesus Christ is our advocate with the Father. He is our propitiation for our sins and the sins of the world. We know him if we keep his commandments. If we say we know him but keep not his commandments we are liars and the truth is not in us. The love of God is perfected in those who keep his word. If we say we are in him, then we need to walk according to the example of Jesus. This is not a new commandment. However, a new commandment is that we love our brothers. If we abide in hatred we are in darkness.
John wrote to the churches to remind them that their sins are forgiven because of Christ. He wrote to fathers, sons and children in the faith to not love the world; for in the world is the lust of the flesh and eyes and the pride of life. These things are not of the Father.
The world will pass away, but righteousness will not.
It is the last time because Antichrist is come and there are many; they went out from among believers.
John wrote to believers because they know the truth. Liars deny Christ; such is Antichrist who denies the Father and the Son. He who denies the Son does not have the Father. Let that which you heard from the beginning abide in you; for, he has promised eternal life.
John wrote these things to warn believers of seducers. The anointing abides in believers, and they have need that no man should teach them. Abide in Christ that when he returns we need not be ashamed.
Christ is righteous and every one who does righteousness is born of him.
V. 1
“1 My little children, these things write I vnto you, that ye sinne not. And if any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous:”
We are commanded to not sin. Yet, John makes provision if we fall short; we have Jesus Christ who stands before God in our place. As our Advocate, he pleads our case before the Father. On our behalf he paid the price of sin; and God sees us through the person of Jesus Christ. Thus, the debt is paid in full.
“Iesus Christ the righteous,” means he is the righteous one, not us. Of ourselves, we have no righteousness; rather his righteousness is imputed to us; and, being in Christ, God sees us as Christ; not that we are Christ or his equal, but he is our covering and by his blood our sins are taken away or remitted (Romans 3:25).
V. 2
“2 And he is the propitiation for our sinnes: and not for ours onely, but also for the sinnes of the whole world.”
Jesus Christ satisfied God’s requirement for the payment of all sins. Through the perfect life of Christ, the shedding of his blood, his death, burial and resurrection God’s justice was met. The entire account was settled, and there is no more sacrifice for sin. Paul wrote to the Hebrews, “12 But this man after he had offered one sacrifice for sinnes for euer, sate downe on the right hand of God.” (Hebrews 10:12)
“For the sinnes of the whole world,” means not just the sins of those who believe (“our sinnes”), but of all persons saved and unsaved. The only thing standing between the sinner and salvation is asking God’s forgiveness - truly humbling one’s self before the Lord. This simple act of contrition reveals the state of one’s heart. Paul wrote to the Romans, “9 That if thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart, that God hath raised him from the dead, thou shalt be saued.” (Romans 10:9) Thus, God turns away no truly penitent person; Paul wrote, “For whosoeuer shall call vpon the Name of the Lord shall be saued.”(Romans 10:13)
V. 3
“3 And hereby wee doe knowe that we know him, if we keepe his commandements.”
This is a difficult verse, as there are many commandments; and, no one keeps them all. Perhaps John refers to only the Ten Commandments or the moral law; yet, the verse does not specify only certain laws or commandments. Some say that John means the ‘great commandment,’ Jesus said, “…Thou shalt loue the Lord thy God with all thy heart, and with all thy soule , and with all thy minde. 38 This is the first and great Commandement. 39 And the second is like vnto it, Thou shalt loue thy neighbour as thy selfe. 40 On these two Commandements hang all the Law and the Prophets.” (Matthew 22:36-40) For, if we keep this commandment perfectly, then, logically, the rest fall into place.
Moreover, if one is established in Christ through faith, then it might be said that Jesus keeps the commandments on our behalf; and, by faith in him the commandments are kept; and, God, who sees us through the righteousness of Christ, deems the commandments kept by Christ and by all in Christ. This being said, some might argue that we need not concern ourselves with keeping the commandments, as Christ does it for us. However, that quickly turns into a license to sin; rather, if Christ in us keeps the commandments, then the spirit in us militates against breaking God’s laws, despite the flesh at war with the spirit. Paul explained this problem to the Romans:
“14 For wee know that the Law is spirituall: but I am carnall, sold vnder sinne. 15 For that which I do, I allow not: for what I would, that do I not, but what I hate, that doe I. 16 If then I doe that which I would not, I consent vnto the Law, that it is good. 17 Now then, it is no more I that doe it: but sinne that dwelleth in me. 18 For I know, that in me (that is, in my flesh) dwelleth no good thing. For to will is present with me: but how to performe that which is good, I find not. 19 For the good that I would, I do not: but the euill which I would not, that I doe. 20 Now if I doe that I would not, it is no more I that do it, but sinne that dwelleth in me.” (Romans 7:14-20)
Believers are spiritually established in Christ, but not physically until his second coming. Meanwhile, the spirit in us does not sin, but fights against the flesh; and, as Paul says (using himself as an example), it is not the spirit in him that breaks the Law, but the flesh. There are times when he does things he knows he should not do; but it is because the flesh is corrupt and given over to sin; however, the spirit is not carnal. Still, we strive to bring the flesh into submission to the spirit, but that state of perfection is not attainable by man; only by God. And, at the resurrection, God will transform corruptible flesh into incorruptible. Then will the flesh and the spirit be in perfect harmony with God through Jesus Christ our Savior.
John speaks rightly when he says if we keep the commandments, we know Christ. Perfect knowledge of Christ means perfect obedience to the Law. Thus, we will not fully know him until we are made perfect. (John may have been addressing the Gnostics who believed they had perfect knowledge of God; yet, they had little or no regard for the commandments of Christ.)
Some argue that John refers to keeping the ordinances of Baptism and the Lord’s supper. This seems unlikely, as one might in an unsaved state keep these ordinances for appearance, as such is common among Roman Catholics and other legalistic, apostate denominations. In which case, the keeping of ordinances in no way indicates true knowledge of Jesus Christ.
V. 4
“4 He that saith, I knowe him, and keepeth not his commandements, is a lyer, and the trueth is not in him.”
Again, John may be addressing the Gnostics (see previous verse), who claimed to know Christ, yet disregarded his commandments. Christ does not indwell such persons; for Christ is the “Trueth.” And, only those with true faith in Jesus Christ are indwelled by the spirit of God. By virtue of his indwelling spirit we know Christ; and, his commandments are in our spirit, though the flesh remains corrupt and contends with the spirit. A person who truly loves God and his neighbor as himself, demonstrates this through their works. Conversely, a person who claims this but has works to the contrary, is a liar and most certainly does not keep the commandments. “The truth is not in him.”
V. 5
“5 But who so keepeth his word, in him verely is the loue of God perfected: hereby know we that we are in him.”
“His word,” refers to the scriptures in general, but in this case specifically the doctrine of salvation through Christ and the doctrines of moral conduct. Keeping his word means abiding by the example of Christ; following him in conduct and faith. Flawlessly walking in this spirit means that the love of God is perfectly demonstrating in our life. Because of this, we know that we are established in him; meaning that our faith is not a “said faith,” but a faith proven by our actions.
V. 6
“6 He that sayeth he abideth in him, ought himselfe also so to walke, euen as he walked.”
John clarifies verse 5, stating that we should not be found hypocrites, saying one thing but behaving differently. If we claim the spirit of Christ indwelling us, then our works should prove that is true. All that is righteous glorifies God, is of him and is an expression of God’s love. Paul wrote to the Ephesians, “1 Be ye therefore followers of God, as deare children. 2 And walke in loue, as Christ also hauth loued vs…” (Ephesians 5:2)
John and Paul do not suggest that in this life we can achieve perfection; rather we should strive for it, knowing that when Christ returns, he will complete the work in the resurrection.
V. 7
“7 Brethren, I write no new commandement vnto you, but an olde commandement which ye had from the beginning: the old commandement is the word which ye haue heard from the beginning.”
The “olde commandement” was established at the beginning of creation, but that’s probably not exactly what John refers to. Rather, he wrote of a commandment Jesus gave the disciples at the beginning of his ministry; that they should love God and their neighbor as themselves. It’s not a new commandment, as it’s implied in Genesis when Cain replied to God, “Am I my brother’s keeper?” The answer is obvious; if you love God, you will obey him and love your fellow man. This is reflected in how people treat each other, which is the main purpose of the Mosaic Law; to lay down commandments and principles of what it means to love God and your neighbor. Thus, John reminds readers, especially the Jews, that Jesus did not concoct a new commandment, but summarized the entire Old Testament Law in a few sentences (Matthew 22:36-40).
V. 8
“8 Again, a new commandement I write vnto you which thing is true in him and in you: because the darkenesse is past, and the true light now shineth.”
Not that the actual commandment John wrote was new; however, it was new to many. Rather, the general rule practiced by most was: love those who love you and hate those who hate you. But, John said that that darkness is past; for we are taught as Christ said, “…Loue your enemies, doe good to them which hate you.” (Luke 6:27) This is “the true light;” which is Jesus Christ who died for all men; for all are sinners; and he blessed those who hated him; and God allows his goodness and bounty to benefit all persons, wicked and decent. Thus, if the graciousness of God is such, then so should our graciousness to all men.
V. 9
“9 He that saith he is in the light, and hateth his brother, is in darkenesse euen vntill now.”
A man who harbors hatred in his heart is in darkness. He may know the doctrines of Christ and salvation; but, if he has not been transformed (and hate, vengeance and spite abide in his heart), then he is not born again; he is not established in Christ. He does not have the light of the world, which is not of this world, but of God. For, the light of this world is ‘dark light;’ it appears as light but it is darkness. Jesus warned, “Take heede therefore, that the light which is in thee, be not darknesse.” (Luke 11:35) Thus, a person may spout right sounding things, but uses them as a covering for a hateful spirit. He may say he is in the light, but, as John wrote, he is in darkness.
V. 10
“10 Hee that loueth his brother, abideth in the light, and there is none occasion of stumbling in him.”
A person who truly “loueth his brother,” abides in the light; meaning he walks according to the example of Christ. He avoids taking offense or causing offense to any man; his life exemplifies the love of God; he is not quick to react or lash out, but is long-suffering; and, malice and envy do not rule over him; and, regard for his neighbor is as unto God; for love works no wickedness.
V. 11
“11 But he that hateth his brother, is in darknesse, and walketh in darknesse, and knoweth not whither hee goeth, because that darknesse hath blinded his eyes.”
He who hates his brother hates himself; for, all are of the same flesh; not only does he hate himself, he hates God; for all men are created in the image of God. Not that all men conduct themselves as though they fully understand; regardless, because God is light, a person who harbors hatred in their heart harbors darkness. And, a man who tries to make his way in the dark has no idea where he’s going; he is spiritually blind and will fall in a ditch with others of the same mind and spirit (Matthew 15:14).
V. 12
“12 I write vnto you, little children, because your sinnes are forgiuen you for his Names sake.”
John reminds believers that God condescended to save them when they were yet sinners steeped in darkness. All persons are saved while in the same contemptible condition. And, now that we have experienced God’s grace, harboring hatred toward any man should be unconscionable. It militates against the spirit of God we claim indwells us. Regardless of the circumstances, God calls believers to emulate the one in whose “Name” they have been redeemed. Thus, as Christ forgave us so should we forgive others; the measure of forgiveness is evidenced in the condition of our heart. Are we merely paying lip service to forgiveness or are we free from malice, ill intent and vengeance toward those who have wronged us?
Jesus said, “27…Loue your enemies, doe good to them which hate you, 28 Blesse them that curse you, & pray for them which despitefully vse you…32 For if yee loue them which loue you, what thanke haue ye? for sinners also loue those that loue them. 33 And if ye doe good to them which doe good to you, What thanke haue ye? for sinners also lend to sinners, to receiue as much againe.” (Luke 6:27, 28& 33, 34)
Thus, our Redeemer (“his Names sake”) forgave us and saved us, thereby demonstrating the meaning of love; for if when we were unlovable he loved us, then should we not extend the same to others? When we as believers offend him, does he love us any less? Does he not forgive us?
V. 13
“13 I write vnto you, fathers, because yee haue knowen him that is from the beginning. I write vnto you, young men, because you haue ouercome the wicked one. I write vnto you, little children, because yee haue knowen the Father.”
John writes first to “fathers” meaning older men having been in the faith for some time. The doctrines of Christ have sat with them from the beginning of their salvation; they have not wavered from the faith. Secondly, he addresses “young men;” they are virtual novices in the faith, but embrace the doctrines of Christ with enthusiasm and zeal. And, John applauds them for coming to faith; for, in doing so they have “ouercome the wicked one,” that is the devil. Furthermore, they have the fathers to look up to as examples of enduring in the faith. And, thirdly, John addresses “little children;” typically, they are those new to the faith regardless of age. They have come to the Father through Christ; for, this is the doctrine Jesus taught the Apostles and they taught the world. Jesus said, “6 …I am the Way, the Trueth, and the Life: no man commeth vnto the Father but by mee.” (John 14:6)
Thus, fathers, sons, daughters and children all come to the Father by faith in Jesus Christ. And all, from children to aged, endure by faith in Christ. Children endure to become young men in the faith; and, young men endure to become fathers in the faith. (Notwithstanding gender-specific pronouns the same applies to women in the faith.)
V. 14
“14 I haue written vnto you, fathers, because ye haue knowen him that is from the beginning. I haue written vnto you, young men, because yee are strong, and the word of God abideth in you, and yee haue ouercome the wicked one.”
John repeats the first part of verse 13, giving special attention to fathers and young men, both of which have endured a certain amount of testing in the faith; the former due to their years more than the latter. Noticeably missing is the mention of “little children,” whether young children or converts new to the faith, they have endured little, comparatively, due to their shorter time in the faith. Thus, they are not yet strong in the faith, nor have they the same depth of God’s word abiding in them and have not overcome the wicked one (apart from faith in Christ) to the same degree.
V. 15
“15 Loue not the world, neither the things that are in the world. If any man loue the world, the loue of the Father is not in him.”
“The world” and “things that are in the world” mean material things which are temporal and the values of the unsaved. Believers are not of this world, but in it; their true country is heaven. Thus, any ungodly attachment to creation is pointless because it is destined to be destroyed and remade. Furthermore, the world is a metaphor for materialistic values like: money, prestige, power, recognition, esteem and pride, all of which the unsaved seek after, believing success in life is measured by them. John warns that if a person’s heart is set on these things, they have no love for God and the love of God is not in them. For, all these things (referred to as “the world”) may be considered “lusts of our flesh” (Ephesians 2:3). The “old man” (Romans 6:6), meaning believers before salvation, occupied himself fulfilling desires of the flesh and of the mind. Paul wrote that the “old man” was crucified with Christ that the new man might not serve sin, but live for the glory of God. He is a “new creature,” (2 Corinthians 5:17). Thus, evidence of being born again is the absence of love for the world and the things of the world.
V. 16
“16 For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.”
John expands upon “the world.” He refers to “lust of the flesh,” which includes all fleshly desires including licentiousness and everything materialistic. “The lust of the eyes,” refers to all that a person sees and craves to have; it inspires all manner of perversion, sexual sin, covetousness, theft, lying, gluttony, drunkenness and partying. “The pride of life” refers to the desire for recognition or acclaim of any sort; those enticed by it concern themselves with appearances like: expensive clothing and jewelry, exotic automobiles, big houses, seats among the rich, famous and powerful and places of honor (Matthew 23:6). These are things that appeal to the carnal mind, but according to God are vile and contemptible.
V. 17
“17 And the world passeth away, and the lust thereof, but hee that doeth the will of God, abideth for euer.”
John concludes the first portion of this chapter with a brief summary saying, all that is in the world and of the world will not endure; it exists for a season, but not forever. Similarly, those who live for the things of the world, will perish. Conversely, those who do the will of God, live for his glory and practice righteousness will abide for ever. This is God’s promise of eternal life to all who place their faith in Jesus Christ.
V. 18
“18 Little children, it is the last time: and as yee haue heard that Antichrist shall come, euen now are there many Antichrists, whereby wee know that it is the last time.”
John changes subjects from believers walking in light and unbelievers in darkness to matters pertaining to “the last time.” He wrote that they were in the last time; and, that could be recognized because Antichrist was among them. Furthermore, he states that there are many Antichrists. The word Antichrist in Koine Greek is a compound word; “anti” meaning “in place of” or “a substitute for,” and “Christ” means “anointed,” referring to Jesus. Thus, Antichrist and Antichrists take the place of Christ; they are not outwardly against him, but deny him by virtue of trying to take his place.
John refers to to “Antichrist” (singular) probably pertaining to the last of the Antichrist who is destroyed at Christ’s second coming. He uses “Antichrists” (plural) indicating that there will be many Antichrists before the final Antichrist.
The book of Acts also identified the last time respective of the prophecies of Joel. “16 But this is that which was spoken by the Prophet Ioel, 17 And it shall come to passe in the last dayes (saith God) I will powre out of my Spirit vpon all flesh: and your sonnes and your daughters shall prophesie, and your yong men shall see visions, and your old men shall dreame dreames…” (Acts 2:16-17) This is the account given at the day of Pentecost, when Joel’s prophecy was fulfilled.
Thus, the biblical notion of “end time,” refers to the period of time when Joel’s prophecy was fulfilled at Pentecost to the second coming of Jesus Christ.
V. 19
“19 They went out from vs, but they were not of vs: for if they had Beene of vs, they would no doubt haue continued with vs: but they went out that they might be made manifest, that they were not all of vs.”
“They went out from vs,” refers to Antichrists that incubated within the church. They came forth in John’s time from the body of true believers; but, they were deceivers claiming to be Christ or to take his place. Had they been true believers in Jesus Christ, they would have stayed with the body of Christ; but, they were indwelled by a different spirit and could not abide with the spirit of God indwelling true believers. So, they left; and, John says the purpose of God precipitating their exit from the church was to expose them as deceivers. For, as John wrote in the last phrase: “…they were not all of vs,” meaning they were of a different spirit; if they had been of the same spirit, they would have stayed. Thus, the church of Antichrist had its roots in the early true church, and it presented itself as the true church.
V. 20
“20 But ye haue an vnction form the holy One, and ye know all things.”
“Unction” means an appointment or perhaps an anointing from God. When John says “ye know all things,” he refers to the true doctrines of Christ, compared to those of Antichrist. Believers, being indwelled by the Holy Spirit, are led into all truth, as Jesus promised (John 16:13). They will not be deceived by someone falsely claiming doctrines of Christ, no matter how good things sound. Yet, the deception of the false church and its Antichrist is compelling and convincing; that “if it were possible” even the very elect might be deceived (Matthew 24:24).
Those enticed by the spirit of Antichrist know nothing; they are unaware that they are deceived, but promote Antichrist not knowing what they worship. Conversely, true believers established in Jesus Christ, are not fooled by appearances and convincing words and sermons; for, they are led by a different spirit. Jesus explained this when he said, “27 My sheepe heare my voyce, and I know them, and they follow me.” (John 10:27) And, “5…a stranger will they not follow, but will flee from him, for they know not the voyce of strangers.” (John 10:5)
V. 21
“21 I haue not written vnto you, because yee know not the trueth: but because ye know it, and that no lie is of the trueth.”
John’s message is for true believers. He wrote to them not because they did not know these things, but that they might be reminded of the simplicity of Christ’s doctrines. Things that are lies are not true. And, Jesus is “the Trueth,” therefore, no lie is of God, but of the adversary. Jesus said, “44…because there is no truth in him. When he speaketh a lie, he speaketh of his owne: for he is a liar, and the father of it.” (John 8:44) Thus, the false church is built upon lies; lies that the deceived cannot recognize, but regard as truth. Conversely, the truly saved hear the lies and will not follow false teachers. They are not deceived by the spirit of Antichrist.
V. 22
“22 Who is a lier, but hee that denieth that Iesus is the Christ? hee is Antichrist, that denyeth the Father, and the Sonne.”
Antichrist denies that Jesus is the Christ, by claiming he is Christ; he substitutes himself for Christ. No man may claim he is in place of Christ; for, Jesus promised that after he ascended to heaven, he would send the Comforter (the Holy Ghost) in his place. Jesus said, “Neuerthelesse; I tell you the trueth, it is expedient for you that I goe away: for if I goe not away, the Comforter will not come vnto you: but if I depart, I will send him vnto you.” (John 16:7) Believers have the Holy Ghost indwelling them and he represents Jesus in all matters. Jesus said, “…he will guide you into all trueth…” (John 16:10) And, this is why John wrote, “…yee need not that any man teach you…” (1 John 2:27) Thus, Antichrist denies Christ, insisting that he stands in his stead, thereby calling Jesus a liar; for Jesus said he would send the Holy Ghost to teach and lead believers.
What does I mean to deny the Father and the Son? Firstly, Jesus is the only begotten of the Father; there is no other begotten son, but Christ. Antichrist denies that unique relationship when he claims to stand between man and the Father. For, the scripture reads, “…we haue an Aduocate with the Father, Iesus Christ the righteous…” (1 John 2:1) And, Paul wrote to Timothy, “5 For there is one God, and one Mediatour betweene God and men, the man Christ Iesus.”(1 Timothy 2:5) This establishes that Christ alone stands between God and man; that no person may make that claim, as does Antichrist. Furthermore, Antichrist claims to be man’s conduit to the Father, when Jesus clearly stated, “6 No man commeth vnto the Father, but by mee.” (John 14:6)
John was most likely speaking also of the Gnostics who denied the distinction between the Father and the Son, claiming they were one and the same. Debating with Steuen, this is probably one of the claims of the Libertines, Cyrenians and Alexandrians and them of Cilicia and of Asia (Acts 6:9). Clearly, John would have regarded such sects as Antichrist.
V. 23
“23 Whosoeuer denieth the Sonne, the same hath not the Father: but he that acknowledgeth the Sonne, hath the Father also.”
What does it mean to “deny the Sonne?” John does not speak primarily of those who say Jesus is not the literal Son of God; but those who, as previously mentioned, deny the individuality of the Father and the Son. These same persons may refer to “the Sonne” as a metaphor for an aspect of the Father; rather than an individual but of the same substance; that is making up the “Godhead,” (Romans 1:20 & Colossians 2:9) There is one God, but within the Godhead there is one Father who is God and one Son who is God. Thus, the notion of a Godhead, or multiplicity within the Godhead. This is one of the mysteries of the nature of God; for, Jesus declares himself God; yet, he also declares the Father God. Still, there is one God.
John wrote that if we fully “acknowledge” the Divine nature of Christ according to John 1:1 (“In the beginning was the Word, & the Word was with God, and the Word was God), then we have the Father. For access to the Father is only through the Son. This is only by God’s grace through faith (Ephesians 2:8-9). Acknowledging the Son, though in this context pertains to the relationship between the Father and the Son, is not exclusive to that relationship, but also includes Christ’s entire nature (equally God and man), and his life, death, burial, resurrection and assumption; this entails: prophecies, miracles and doctrines.
V. 24
“24 Let that therefore abide in you which yee haue heard from the beginning: if that which ye haue heard from the beginning shall remaine in you, yee also shall continue in the Sonne, and in the Father.”
John reminds believers that the first doctrines taught them by the Apostles are the correct doctrines; these are the true doctrines of salvation by faith in Messiah. They learned directly from Jesus Christ our Lord and Savior; and, by his promise, he sent the Holy Ghost to bring all things into their remembrance (John 14:26). Thus, the churches founded by the Apostles were founded on correct doctrines and principles; the message people received “from the beginning,” refers to the doctrines upon which people first believed. John encourages believers to not let that slip away. Paul exhorted the churches to “…stand fast, and hold the traditions which yee haue beene taught, whether by word, or our Epistle.” (2 Thessalonians 2:15) He wrote similarly in his epistles to Timothy and to Hebrews (Timothy 1:13 & Hebrews 3:6, 4:14 & 10:23) In this letter to Titus he explained the necessity to be firmly established in the correct doctrines. He wrote, “Holding fast the faithfull word, as hee hath beene taught, that he may bee able by sound doctrine, both to exhort and to conuince the gainsayers.” (Titus 1:9)
Should believers fail to hold fast to the “that which ye haue heard from the beginning,” then continuing in the faith is unlikely. Thus, as John puts it, the purpose of being grounded in the true doctrines of Christ is to ensure that we do not fall way, but continue in the faith. For, we are warned that some will fall away (2 Thessalonians 2:30); they will be enticed by false doctrines that contradict or undermine the things we first heard and believed.
V. 25
“25 And this is the promise that hee hath promised vs, euen eternall life.”
Holding fast to the faith comes with God’s promise of eternal life. Jesus said, “13 But hee that shall endure vnto the end, the same shall be saued.” (Matthew 24:13) By falling away from the faith one forfeits the promises of Christ; for, by faith are we saved and not by the absence of it. Thus, scripture speaks of names blotted out of the book of life (Revelation 3:5 & 20:15).
V. 26
“26 These things haue I written vnto you, concerning them that seduce you.”
In keeping with Paul’s message to Titus, John wrote similarly; that seducers would come, clever men with clever words seeking to deceive. Their doctrines, sermons and teaching sound good, but they are doctrines of men and not of God. King Solomon warned of this very thing, “12 There is a way which seemeth right vnto a man: but the end thereof are the wayes of death.” (Proverbs 14:12) And, Paul warned that over time it would get worse. “13 But euill men and seducers shall waxe worse and worse, deceiuing, and being deceiued.” (2 Timothy 3:13) Thus, both he and John warn the churches to continue in the things they learned and have been assured, knowing from whom they have learned (2 Timothy 3:14).
V. 27
“27 But the aniointing which ye haue receiued of him, abideth in you: and yee need not that any man teach you: But, as the same anointing teacheth you of all things, and is trueth, and is no lye: and euen as it hath taught you, ye shall abide in him.”
The words of scripture are not the teachings of men, but of God. Though men may preach and teach accordingly, it is God’s word that we believe, not the man. For, all true believers are indwelled by the Holy Ghost and quickened by the same to hear the voice of Christ and not give heed to the hireling. John does not suggest that there is no benefit to listening to proper preaching and teaching; for the scripture commends it; rather, that we listen and believe according to the unction of the Holy Spirit indwelling us. This is the anointing that John refers to; it is true discernment according to the Spirit of God, and it is also confirmed in the doctrines of scripture. The two agree.
The “anointing” to which John refers was promised by Jesus. “26 But when the Comforter is come, whom I wil send vnto you from the Father, euen the Spirit of trueth, which proceedeth from the Father, hee shall testifie of me.” (John 15:26) The teaching of the Comforter (the Holy Ghost) should not be confused with every convincing notion that enters our mind; rather “the Spirit,” testifies of Jesus Christ; meaning, that the testimony of “the Spirit” and the testimony of the Prophets agree. In these witness is no is contradiction found; for in the truth there is no lie. Having been taught the truth from the beginning, believers have the spirit of truth indwelling them and should abide there and not be swayed by every wind of doctrine, or odd thought that enters the mind.
V. 28
“28 And now, little children, abide in him, that when hee shall appeare, wee may haue confidence, and not bee ashamed before him at his comming.”
John fondly refers to all believers as “little children,” needing nurturing, guidance, discipline and protection. “Abiding in him,” means living by every word the proceeds from the mouth of God (Matthew 4:4). Should we behave badly, as children often do, we may be brought to shame; however, walking circumspectly, we should have no need to feel ashamed when Christ returns. For this reason, John emphasizes abiding in the doctrines of Christ and the Apostles and avoiding false teachers teaching novel, ear-tickling doctrines.
V. 29
“29 If ye know that he is righteous, ye know that euery one which doeth righteousnesse, is borne of him.”
Though all true believers know that Jesus Christ is righteous, that in him is found no sin, John postulates that if we know this, then we should also know that our conduct should be commensurate. Thus, our righteous acts indicate that we are indeed established by faith in Christ; not that we are saved by righteous deeds, but that they are evidence of our faith. And, as James wrote “faith without works is dead;” meaning faith in word only is not sufficient evidence of true faith; faith is justified by works, in that the proof of our profession is demonstrable and tangible. Thus, according to John, if we firmly believe we are saved, then let us not be deceived thinking our works don’t matter. For, the legitimacy of our faith is measured by our works. If righteousness is not extant, then where is Christ? And, who is “borne of him,” if he is righteous and we are not? Can we walk according to the world, but honestly claim faith in Christ? Hardly! So, let us walk circumspectly (Ephesians 5:15) that we prove our faith to ourselves and to the world. In this we will know that we are saved; that we are “borne of him.”
I JOHN
CHAPTER III
“Hee declareth the singular loue of God towards vs, in making vs his sonnes: 3 Who therefore ought obediently to keepe his commandements, 11 As also brotherly to loue one another.”
The Translators
OVERVIEW
What manner of love has God shown us that we should be called the sonnes of God? When Christ returns, we will be made like him. This is the hope of all believers and the reason we purify ourselves.
Sin is the transgression of the law. Jesus was manifested to take away our sins. In him is no sin. Who ever abides in him does not sin.
Those who sin don’t know him, nor have they seen him.
Let no one deceive you; that which is righteous is righteous, as is Christ. He who commits sin is of the devil. Jesus was manifested that he might destroy the works of the devil.
This is the message you have heard from the beginning; that we should love one another, not as Cain who killed his brother.
Marvel not that the world hates you. He that does not love his brother abides in death. Whoever hates his brother is a murderer and does not have eternal life.
Because God laid down his life for us, so should we for the brethren. How does ignoring a brother’s needs show the love of God in us? Let our love go beyond words, but be in truth; for we are of the truth.
Whatever we ask of God, we will receive, because we keep his commandments and do things pleasing to him.
His commandment is that we should believe on the Name of his Son Jesus Christ and love one another. He that keeps his commandments dwells in him and he in them. We know he abides in us by the spirit in us.
V. 1
“1 Beholde, what manner of loue the Father hath bestowed vpon vs, that wee should be called the sonnes of God: therfore the world knoweth vs not, because it knewe him not.”
The “manner of loue of the Father,” is not of an earthly or human kind; but unique to God. We should be amazed that love of that kind exists; for it is foreign to man. God so loved unlovable, wicked, God-hating bastards (Hebrews 12:8), that he sacrificed himself that we might have life (John 10:10 & 20:31). And, he adopted us into the family of God, calling us sons.
“The world” means those that we previously were like: self-interested, lascivious, prideful, greedy, thieving, two-faced, liars, manipulators, adulterers, fornicators, arrogant and self-important. What man would give his life for such persons; yet, God condescended to send his Son to redeem the wicked. And, having taken us out of the world (metaphorically), we are no longer of the world, though still in the world; and, the world that knew us and we once identified with, no longer knows us, nor do we identify with it. For, when we were in the world we were recognized by those with the same wicked spirit; but, now the world doesn’t know us, because we have a new spirit indwelling us, and the world cannot know it.
V. 2
“2 Beloued, now are we sonnes of God, and it doeth not yet appeare, what wee shall be: but wee know, that when he shall appeare, we shall bee like him: for we shall see him as he is.”
“Beloued” refers to all who believe in Jesus Christ by faith; and, having been adopted by God, are no longer bastards, but sons of God. Yet, our appearance has not changed; we occupy the same fleshly house; and, we are ever beset with sin. Despite this, we have a new spirit and it fights to keep the flesh in submission to the Spirit of God. But, that will all change; to what, we don’t exactly know. However, we know that in resurrection our body and spirit will be joined in perfection; corruption will be a thing of the past, and we will be made like Christ, incorruptible and immortal. And, though we have not seen him as he is, when we are perfected we will.
V. 3
“3 And euery man that hath this hope in him, purifieth himselfe, euen as he is pure.”
Because we prize the perfection of Christ, and strive for it, though falling short, we hate the impurities in us and constantly cleanse ourselves through prayer, repentance and faith in Jesus Christ. This is an expression of the sincerity of our heart, passionately looking forward to his second coming and our resurrection. Because we cherish the purity of Christ, we endeavor to obey his commandments; for they are righteous. Conversely, when we were in the world, we had no sure hope, and Christ was a myth or merely another ‘good man,’ or a spiritual leader and teacher.
Now that we are saved by faith in Jesus Christ, we are born again; and, the new spirit in us wars against the spirit in the world. As unrighteousness is offensive to God, so are we offended by it. While formerly we reveled in wickedness, even finding pleasure, humor and entertainment there, it now disgusts us. Thus, John wrote that we purify ourselves because Jesus Christ is pure.
V. 4
“4 Whosoeuer committeth sinne, transgresseth also the lawe: for sinne is transgression of the law.”
“All haue sinned, and come short of the glory of God,” (Romans 3:23). Thus, all have transgressed the law. “The lawe” means God’s moral laws and may extend, in part or whole, to the entire Mosaic Law. James took this one step farther when he wrote, “10 For whosoeuer shall keepe the whole Law, & yet offend in one point, he is guilty of all.” (James 2:10) In God’s economy of perfect righteousness there is zero tolerance for sin, even of the most minor nature.
V. 5
“5 And ye know that hee was manifested to take away our sinnes, and in him is no sinne.”
“Hee” refers to Jesus Christ. He is the Messiah prophesied in the Old Testament and figured in the sacrifices of the Mosaic Law. The unblemished lamb represented Messiah who would come. Through the sacrifice, sins were covered, but not taken away. The spilling of the lamb’s blood foreshadowed the sacrifice of Messiah and the spilling of his blood; for, without the shedding of blood there is no remission of sin (Hebrews 9:22). Salvation was predicated upon faith in God’s promise to bring forth Messiah, who would bless all nations. And, Messiah would be without sin, as was the sacrificial lamb to whom the sins of the people were imputed. Because, no one keeps the law, and the blood of animals cannot take away sins, it was necessary for Messiah, the perfect lamb of God, to die on the cross where all the sins of the world were laid to his account and paid for through the shedding of his perfect blood.
V. 6
“6 Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither knowen him.”
John begins by establishing the premise of sinlessness; we must abide in Christ. This begins by putting our faith in him for righteousness and salvation. Those outside of Christ, have their sins laid to their account, and they will perish in their iniquities. Conversely, through faith in Jesus Christ our sins are imputed to him and not laid to our account; thus, God sees us through Jesus Christ; and, there sees only perfection; but if we know him not, we are not “in him” and therefore we neither have seen him, nor do we know him.
V. 7
“7 Little children, let no man deceiue you: he that doth righteousnes, is righteous, euen as he is righteous.”
“Little children” refers to all believers. John clarifies that even though God sees us through the righteousness of Christ, we should not be deceived into thinking we have a license to sin; rather we are called to righteousness despite Christ’s imputed righteousness. And, when we do righteous things, we are righteous, and when we do unrighteous things, we are not. Yet, God sees all our righteousnesses as the righteousness of Christ; that no man should boast (Ephesians 2:9). Thus, in humility we are established in Christ, neither boasting of our righteous deeds (for, there is none righteous), nor presumptively sinning, as though it doesn’t matter because we claim we are born again and God regards us as his sons. Rather our position in Christ presumes nothing but the grace of God; for without God’s unmerited grace salvation is impossible. By his grace through Christ we are made righteous and not of ourselves.
V. 8
“8 He that committeth sinne, is of the deuill, for the deuill sinneth from the beginning: for this purpose the Sonne of God was manifested, that he might destroy the works of the deuill.”
All sin is of the devil and installed in man at the fall and inherited by all persons. “From the beginning,” refers not to the point of the creation of Lucifer; for, he was perfect then, but his fall and effect on mankind. Thus, from man’s perspective, the devil, was in sin from the beginning of man’s creation. John explains that Christ was manifested among men that God’s creation might be redeemed. “The works of the deuill” are: sin, sickness and death. The “Sonne of God,” came to destroy the works of the devil by his sinless life, his death on the cross, the shedding of his blood and his resurrection. This being accomplished, the works of the devil were defeated; for the “second Adam” (1 Corinthians 15:45) sinned not, and by virtue of his perfect humanity and Divinity, reclaimed creation. Because believers dwell in Christ and Christ in them, the new man is made a “quickening spirit,” free from sin by virtue of Christ righteousness. The devil no longer has power over those established in Christ; Christ has made us free from the bondage of sin. And, though this will not be fully realized until the resurrection, we abide in faith and hope, knowing that in God’s time redemption will come to pass, and the devil will be cast into the lake of fire (Revelation 20:10), never again to contaminate creation.
V. 9
“9 Whosoeuer is borne of God, doth not commit sinne: for his seede remaineth in him, and he cannot sinne, because he is borne of God.”
Firstly, Jesus was “borne of God,” not that he came into being, for his Godhood is from eternity, but that his humanity (Christ in the flesh) was born of the Holy Ghost and because of that he sinned not. We who believe are also born of God, in the sense that Christ has imputed his righteousness to us and we are born again, not of the flesh, but of the spirit of God. This ‘new man’ does not sin by virtue of the “seede’ of Christ’s righteousness in him. The “seede” refers to a new spirit (Ezekiel 11:19 & 36:26), which gives believers a “new heart.” Thus, as believers, we cannot sin in the eyes of God, because he sees the “seede” in us, which is Christ Jesus. And, though we may sin in the flesh (and we do) God sees us through the righteousness of Christ. And, should we sin, we have an Advocate who stands before God in our place; and, there he pleads our case, having paid the full price for all the sins of the world. Thus, God’s justice is satisfied for all those found in Christ.
V. 10
“10 In this the children of God are manifest, and the children of the deuill: whosoeuer doeth not righteousnesse, is not of God, neither hee that loueth not his brother.”
Through righteousness, “the children of God are manifest.” This pursuit separates born again believers from unbelievers. Though believers may at times sin, they repent and stand correction; they glorify God in their walk and credit him with any righteousness they may have. Because they no longer practice sin as a way of life; they are distinguished from the unrighteous that find amusement in wickedness, even sometimes regarding it virtue. True believers know that no unrighteousness is of God, but of the devil and man’s wicked heart. Furthermore, a believer loves his brother, even the unsaved, but in a different way than he loves the saved. Hatred manifests itself in a vicious, vengeful, spiteful, envious and lying spirit. Paul encouraged believers to look inside; to critically evaluate their salvation. He wrote, “5 Examine your selues, whether ye be in the faith: proue your owne selvues. Know yee not your owne selves how Christ is in you, except ye be reprobates?” (2 Corinthians 13:5) In other words, what kind of person are you now that you claim faith in Christ? He says, “proue yourself,” that is examine your heart and your works; do they offer proof of transformation, or are you the same “old man?” Do you hate your brother? Do you hold contempt in your heart? Do you practice wickedness? No man can say he loves God and his brother if these things hold him prisoner.
V. 11
“11 For this is the message that yee heard from the beginning, that wee should loue one another.”
The message from the beginning refers to the beginning of hearing the Gospel, but also from the beginning of creation. The Mosaic Law was codified that men would know what conduct exemplifies love God and their neighbor. Jesus preached the same message and taught it to his Apostles who took the Gospel to the world. All who receive Christ have heard this message; for without understanding the love of God, which is his grace, there is no salvation. Jesus said,
“For God so loued the world, that he gaue his only begotten Sonne…” (John 3:16) And, in keeping, “13 Greater loue hath no man then this, that a man lay downe his life for his friends.” (John 15:13) This is God’s message to man and should be man’s attitude to his brothers and sisters, saved and unsaved.
V. 12
“12 Not as Cain, who was of that wicked one, and slewe his brother: and wherefore slewe hee him? Because his owne workes were euill, and his brothers righteous.”
John takes us back near the beginning to illustrate hatred. God said to Cain, “7 If thou do well, shalt thou not be accepted? And if thou doest not well, sinne leth at the doore: And vnto thee shall be his desire, and thou shalt rule ouer him.” (Genesis 4:7) Cain allow sin to overcome him; it turned into hatred and jealousy toward is brother; and hatred and jealousy led to murder. The bitterness in Cain’s heart consumed him, and he held God in contempt and subsequently slew his brother.
If our works are evil, we will hate those who practice righteousness. For, the devil is the father of unrighteousness and he hates God. Therefore, the devil’s children, who are known by their works, also hate God and their brothers.
John warns us that hatred, ultimately, is the spirit murder and it manifests itself in all manner of sin; for, the Spirit of God is the opposite; it is love demonstrated in a pure heart, and a pure heart is proved (or justified) by good works. And, heart and conduct are inseparable; in Cain it meant vicious hatred and disobedience to God, but in Abel, it meant obedience to God and brotherly love.
V. 13
“13 Marueile not, my brethren, if the world hate you.”
Cain represents “the world,” and Abel the kingdom of God. There is no fellowship between the two; for the former is darkness and the latter, light. Cain hated Abel because Abel’s works were good; but Abel did not hate Cain; rather, he hated his works. For, in Christ, the Spirit of God militates against wickedness; and, by him indwelling believers, we too war against wickedness. Thus, John said that believers should not be surprised if the world hates them. Light exposes darkness; and, no man steeped in sin is in the light, but wallows in darkness hoping to avoid detection; righteousness exposes sin, as the Law convicts, sinners hate it; for it is light; though not the means of salvation, it is exposure that demands repentance and faith in God. It shows the condition of our heart. And, so the man with a bitter heart runs from the light; while the man of a contrite and repentant heart runs from the darkness to the light. Thus, the world hates the light, and, but for faith in Christ, hatred rules all men. And, they hate Christ, and, in turn they hate believers, who have a new heart; that is the Spirit of God in Christ.
V. 14
“14 Wee know that wee haue passed from death vnto life, because wee loue the brethren: he that loueth not his brother, abideth in death.”
Knowing from whence we came, we ever glorify God. Having been given the gift of life, “wee haue passed from death vnto life” by God’s grace, not our own effort. We no longer abide in death but in the love of God; and, a man who truly loves God does not hate his brother. John wrote, “20 If a man say, I loue God, and hateth his brother, he is a lyar. For hee that loueth not his brother whom hee hath seene, how can he loue God whom he hath not seene?” (1 John 4:20)
Proclamations of faith mean nothing if one’s heart and conduct are wicked, especially toward fellow man. “Wee loue the brethren,” refers to brothers and sisters in Christ, but love extends to all mankind, in general (John 3:16), but not as unto the love of the brethren. Love of the brethren is unity of spirit, all having been saved according to one faith, one Lord and one baptism. Now, as adopted children in the faith, we are all part of the same family and of the same spiritual genetic. We are one body in Christ, and, therefore we love all parts of the body. This spirit of love extends to all mankind; not in the same way as unto the “brethren,” but as God loved the world, desiring that none should perish (2 Peter 3:9). Thus, among the brethren, we love the persons and we love their good works; conversely among “the world,” we love the person, but hate unrighteousness. Our love is manifest in righteous conduct toward all persons, saved and unsaved. This is the love of God and assurance that we abide in “Life” and not death.
V. 15
“15 Whosoeuer hateth his brother, is a murtherer, and yee knowe that no murtherer hath eternall life abiding in him.”
John encapsulates his message regarding hate and its relationship to our salvation. Hatred toward our fellow man is the spirit of murder. And, if we are indwelled by hatred, we are indwelled by the spirit of murder and are not saved; for, no man “hath eternall life abiding in him,” if he has the spirit of hatred and its bed partner, murder. John does not mean that we must commit murder to have the spirit of murder in us, but that hatred harbors the spirit of murder; and, it is ever-lurking waiting for opportunity, as in the case of Cain and Abel.
V. 16
“16 Hereby perceiue wee the loue of God, because he layd downe his life for vs, and wee ought to lay downe our liues for the brethren.”
The man fully established in Christ does not value his life over that of others. Jesus said that whoever loses their life for his sake shall save it (Matthew 10:39, 16:25; Mark 8:35; Luke 9:24, 17:33 & John 12:25). So, as Christ laid down his life for all mankind, so should we be willing to do the same. This is particularly demonstrated if we lay down our life for the sake of the Gospel; and in turn if we we are willing to lay down our life for such a great cause, then so should we be for the sake of the brethren also part of the body of Christ.
We know that he laid down his life for all mankind, and our salvation is predicated on this very premise; for Jesus died for us while we were yet sinners (Romans 5:8), meaning he died for us when we were still in bondage to sin and rebellion toward God. We, having been “of the world,” he still loved us. If that had not been the case, who then would be saved? None, because all have sinned and come short of the glory of God; there is none righteous, no not one. Knowing that we were once as all men and God loved us even then, how then can we not extend the same grace to others?
We may give everything we have for the sake of others; we may selflessly serve others, taking no heed for ourselves, but the depth of our love is determined by the extent to which we will go for the well-being of others. Ultimately, after we have given everything material to others (should God require it), and we have nothing left to give, we still have our life, which belongs to God anyway. Are we willing to give it? Giving it is the greatest expression of love for others. Jesus said, “13 Greater loue hath no man then this, that a man lye downe his life for his friends.” (John 15:13) Thus, we learn that there are degrees of love; not all are willing to give their life for others; yet, that does not mean they do not possess a measure of love. It means they fall short of the “greatest loue” that a man might possess.
V. 17
“17 But who so hath this worlds good, and seeth his brother hath need, and shutteth vp his bowels of compassion from him; how dwelleth the loue of God in him?”
John speaks against hoarding. If we have the ability to help others who have legitimate needs, we should. Still, a fool who has by his own bad choices and wickedness put himself in a compromised position, should not be ignored; for, if they have a repentant spirit and have turned from their godless ways, then a certain amount of assistance may be in order. (Thus, the parable of the prodigal son.)
Regardless, if they are belligerent, self indulgent sinners bent on ‘having things their way,’ we should not be without compassion, but demonstrate it within the proper measure. For example, an imprisoned criminal, guilty of crimes and deserving incarceration, should be afforded basic human needs and commensurately respectful treatment. Our compassion toward others should be measured according to the circumstances, though no man should be considered unworthy of compassion. There are appropriate degrees of compassion; that we cast not our pearls before swine (Matthew 7:6), in the sense that we give “swine” that which is suitable for them; and, not go beyond that; for, they may turn on us, trample and devour us.
God has shown all mankind compassion. He provides material things for both the wicked and the righteous; and so should we follow his example with godly judgment, not recklessly giving, but respecting our stewardship. In this world are people who view compassion as weakness, and with contempt will exploit others. Yet, it does not mean that at times their needs are not legitimate; in such cases, we should not hold back compassion, but measure it out that we not enable sin; for, if we knowingly enable sin, then we share in that sin.
Thus, John exhorts the church to not hold back compassion, but to be responsible in its administration. In this the love of God dwells in us; that we respect our stewardship (for, we answer to God first), and, we balance that by demonstrating the love of God through compassion.
V. 18
“18 My little children, let vs not loue in word, neither in tongue, but indeede and in truth.”
“Loue in word” only is no love at all. It is merely a platitude. Love established in truth is demonstrated in actions (“indeede”). The world’s notion of love is merely a feeling that comes and goes. Conversely, godly love goes beyond feelings; it is proven by promises kept and righteous conduct. This is the love of God; he never lies and his promises are one hundred percent reliable.
V. 19
“19 And hereby wee know that wee are of the trueth, and shall assure our hearts before him.”
Truth and love are inseparable. There is no love in a lie; and liars have no truth in them. We know we are in the truth if our words and deeds agree. Any discrepancy is hypocrisy; and, in hypocrisy there is no love.
“Of the trueth,” means born again of Christ who is the “Trueth.” We have a new heart; and, before God we stand assured of our faith. Our old heart was full of lies, hypocrisy, hatred, thievery, malice, greed and licentiousness. Conversely, our new heart is that of the Holy Ghost indwelling us; and, in the Spirit of God there is no unrighteousness.
V. 20
“20 For if our heart condemne vs, God is greater then our heart, and knoweth all things.”
Perhaps scripture uses heart and conscience interchangeably; a deep-seated urgency convicts of us right and wrong. And, in the life of a believer, sin, rightly, produces guilt, remorse and repentance. Still, the conscience or heart responsive as it may be, is nothing compared to God who understands all things beyond any function of human nature. And, he knows details about us that we are not equipped to know; things that our heart and intellect miss do not escape God.
V. 21
“21 Beloued, if our heart condemne vs not, then haue wee confidence towards God.”
Know that we can be confident God catches every sin our conscience misses, or John means if we have a pure heart, then we have confidence toward God. A pure heart is one that: does not practice sin, submits to God, repents and glorifies God.
V. 22
“22 And whatsoeuer we aske, wee receiue of him, because we keepe his commandement, and doe those things that are pleasing in his sight.”
Being indwelled by the Holy Spirit, the things we ask for pertain to basic needs and glorify God. We ask according to the Lord’s Prayer. This is mitigated by keeping his commandment (singular), as John wrote. If we do this, we will do things pleasing to him. In the next verse John explains the commandment that covers all others. If we truly keep this commandment, we keep them all.
V. 23
“23 And this is his commandement, that we should beleeue on the Name of his Sonne Iesus Christ, and loue one another, as hee gaue vs commandement.”
This is the commandment upon which all others depend; though appearing as two commandments, they are like each other (Matthew 22:39); for, if we truly believe on Jesus Christ we will love one another, and if we truly love one another, then we believe on Jesus Christ. Faith in God is love of God and love of God is love for one another. If we love God, we love the Son, and we love his commandments. Jesus said that upon this hangs all the law and the prophets (Matthew 22:40).
Earlier in chapter two, John wrote that we know Christ if we keep his commandments (1 John 2:3). In verse 23, citing the “great Commandement” (Matthew 22:38), he explains what it means to be obedient to Christ.
If John was referring to all the commandments of the Old Testament, then no one would know Christ; for, no one has ever kept all the commandments detailed there. And, as scripture declares, if you break even one law, you are guilty of breaking them all.
V. 24
“24 And hee that keepeth his commandements dwelleth in him, and hee in him: and hereby wee know that hee abideth in vs, by the spirit which hee hath giuen vs.”
Here, John uses “commandements” (plural), as he has already explained the commandment (which appears as two) upon which all others hang. Technically, they are two commandments, but in purpose and meaning, they are one.
The indwelling of Christ in us depends entirely on believing on his Name and demonstrating that through love; for, God is love; not love as the world knows it, but godly love, which is demonstrated in love for one’s neighbor. Paul explains what is godly love in 1 Corinthians 13; he details what it means to love God and your fellow man through righteous conduct. And, to the Romans, Paul wrote, “10 Loue worketh no ill to his neighbour: therefore loue is the fulfilling of the Law.” (Romans 13:10) This is what it means to keep the commandments.
I JOHN
CHAPTER IIII
“ 1 He warneth them not to beleeeue all teachers, who boast of the spirit, but to try them by the rules of the Catholike faith: 7l and by many reasons exhorteth to brotherly loue.”
The Translators
OVERVIEW
Don’t believe every teacher. There are many false prophets in the world. A spirit that is of God professes that Jesus is come in the flesh. Those who say otherwise are Antichrists, who are even now in the world. We have overcome them because of Christ in us. The world hears them because they are of the world. Those who do not hear the Apostles are not of God.
Love one another. Love is of God. Anyone who does not love, doesn’t know God. God’s love is manifest because he sent his Son. If we love God, then we should love one another.
No man has seen God. If we love one another, God dwells in us; he in us and us in him. We testify that the Father sent the Son to be Savior of the world. Whoever confesses Jesus is the Son of God, has God in him. If we have love, God dwells in us and we in him.
There is no fear in love. Whoever fears is not made perfect in love. We love him because he first loved us.
If a man says he loves God, but hates his brother, the love of God is not in him.
Christ commanded us to love God and our brother also.
V. 1
“1 Beloued, beleeue not euery spirit, but trie the spirits, whether they are of God: because many false prophets are gone out into the world.”
Every man speaks according to what is in his heart, or spirit; though false teachers can sound right to the unlearned, upon careful examination their deceptions are evident. Previously, John spoke of Antichrist, who, by definition, substitutes himself for Christ. The spirit of Antichrist comes not in opposition to Christ, but in place of Christ. This spirit poses as from God, that even the very elect might be deceived, if it were possible (Matthew 24:24). This spirit cries, “Lord, Lord,” and speaks of its accomplishments in the name of Christ (Matthew 7:23); yet, upon testing against scripture, false teachers teach things contrary to the Gospel and the Prophets. Furthermore, their works declare a spirit of self-interest, greed, manipulation and personal acclaim, proving the love of God is not in them.
John wrote, “trie the spirits;” we do this through knowing the scriptures and testing all teaching accordingly, and we examine a teacher’s works. Do their words and actions agree, or are they contradictory? Do they spout platitudes, speaking ‘Christianese,’ but showing little or no evidence that they actually believe what they say? Do they pile up treasures on earth? (Matthew 6:19-20) Do they meet the biblical requirements of pastor and teacher? (1 Timothy 3) When they prophesy, do their prophecies come to pass? Do men, in general, speak well of them? (Luke 6:26).
V. 2
“2 Hereby know ye the spirit of God: euery spirit that confesseth that Iesus Christ is come in the flesh, is of God.”
By this, John means that everyone who says that God is come in the flesh in the person of Jesus Christ is of God; for he is “Emmanuel with us,” (Matthew 1:23). The 1611 AKJB uses the present tense “is,” conversely, most modern Bibles use the past tense “has.” This distinction is important because “is” presumes Christ’s eternal being; he has always been and always “is.” And, if he has always been and is, then he is God; for only God may make that claim; for God is not time-dependent; he is outside of time because time is something he created. God is in no way subject to his creation; rather, it is subject to him. Thus, if we deny the Divinity and eternality of Jesus Christ, we are not of God. If we say Jesus is merely a manifestation of God, but not God per se, then we have not confessed Jesus Christ is come in the flesh. If we deny the perfect sinless humanity and Divinity of Jesus, then we deny that God is come in the flesh; for God is sinless and his Son, the unblemished Lamb of God, is sinless; for only a sinless sacrifice could appease God’s justice.
V. 3
“3 And euery Spirit that confesseth not that Iesus Christ is come in the flesh, is not of God: and this is that spirit of Antichrist, whereof you haue heard, that it should come, and euen now already is it in the world.”
The Spirit that does not confess Jesus Christ is come in the flesh, substitutes another Jesus for the real Jesus. The ‘other Jesus,’ is in place of the Jesus of scripture; thus both the ‘other Jesus’ and anyone who declares a different Jesus is Antichrist and of the spirit of Antichrist.
It was prophesied that Antichrist and Antichrists would come, and John declares that this has already happen; that Antichrist is in the world; not, that he is a thing exclusive to the distant future as many false teachers teach and their followers believe.
V. 4
“4 Ye are of God, little children, and haue ouercome them: because greater is he that is in you, then he that is in the world.”
Those who know Christ are of God; they rightly declare his nature and purpose.
“And haue ouercome them,” refers back to 1 John 2:18, where the plurality of Antichrist is stated; that is to say, there is not just one Antichrist, but many. Thus, when John wrote “haue ouercome them,” he used the plural pronoun “them,” further declaring many Antichrists. The term, “Antichrist,” occurs only in John’s epistles; therefore, in keeping with sound principles of interpretation, we get our primary understanding from those scriptures. Other scriptures may infer Antichrist, but never use the actual term; thus, if they indeed refer to Antichrist, our interpretation of them should be subject to John’s epistles, which state clearly who, when and where is Antichrist.
V. 5
“5 They are of the world: therefore speake they of the world, and the world heareth them.”
Again, using a plural pronoun, “they,” John teaches more than one Antichrist. “Of the world,” means that Antichrists teach doctrines that satisfy the world and worldly Christians; their spirit agrees with the spirit of the world. Antichrist’s doctrine of “God is love,” appeals to the world, arguing that a loving God would never send any one to hell; and, everyone is a child of God, contrary to Romans 9:8, which reads, “…They which are children of the flesh, these are not the children of God…” This biblical doctrine, the world will not receive, but the doctrines of Antichrist, they will. The biblical doctrine of “God is loue” (1 John 4:8) includes discipline, justice, judgment and consequence. Scripture reads, “6 For whome the Lord loueth hee chasteneth, and scourgeth euery sonne whom he receiueth.” (Hebrews 12:6)
The spirit of Antichrist is in everyone who teaches doctrines contrary to scripture. However, when John uses the terms Antichrist and Antichrists in this context, he refers to something more specific. This spirit, person and persons counterfeit Christ; they appear as Christ and teach Christ’s doctrines with subtle, but damning caveats undetectable to most. Paul wrote, “13 For such are false Apostles, deceitfull workers, transforming themselues into the Apostles of Christ. 14 And no marueile, for Sathan himselfe is transformed into an Angel of light. 15 Therefore it is no great thing if his ministers also bee transformed as the ministers of righteousnesse, whose end shall be according to their workes.” ( 2 Corinthians 11:13-15)
The world hears the spirit of Antichrist because there is no condemnation and no judgment and no hell, but unconditional freedom in a false Christ and entrance into heaven for all. The “broad way,” is populated with followers of Antichrist; they are both of the world and pretenders to the faith. Antichrist requires no turning from the ways of the world. According to his doctrine, a simple statement of belief is sufficient to earn God’s favor. One may simply make emotionally charged, seemingly sincere statements of faith, yet, demonstrate no turning from the “old man.” James spoke against such superficial believers. He said, “…faith without workes is dead also.”(James 2:26) Despite this, one might perform all good works imaginable, yet not be transformed; such persons are concerned with accolades and, like their father the devil and his Antichrists, give the appearance of persons of light, but in their heart is only self-service and personal glory. These persons are both false prophets and their followers; Jesus said that they appear as innocent sheep but inwardly are “rauening wolues.” (Matthew 7:15) Such walk the broad road of destruction where Antichrists leads. Like their lord and master they declare, “Lord, Lord, haue we not prophecied in they name? And in they name haue cast out deuils? And in thy name done many wonderfull works?” (Matthew 7:22) But Jesus calls them workers of iniquity (Matthew 7:23).
Antichrists are experts of deception; though often not themselves deluded, they masterfully deceive gullible persons ready to believe ear-tickling doctrines that satisfy certain fleshly desires. So adept are these servants of Satan that if it were possible (it is not) they might deceive the very elect (Matthew 24:24). Thus, those of a worldly disposition, both ‘said Christians’ and the world in general, receive Antichrist and his followers, finding commonalities of belief and unity in spirit.
V. 6
“6 We are of God: hee that knoweth God, heareth vs: he that is not of God heareth not vs, hereby know wee the spirit of trueth, and the spirit of errour.”
“We” refers primarily to the Apostles, but also all who teach the same doctrines. Where there is doctrinal contradiction, the spirit of truth is not extant. John’s argument is predicated upon the indwelling of the Holy Spirit in all who truly believe; this being true, then the Holy Spirit who is the spirit of truth, speaks truth always. And, those who are of God hear the same spirit; while those not of God hear a different spirit. Jesus said that his sheep hear his voice; they will not follow a stranger, nor do they know the voice of a stranger (John 10:3-5).
“The spirit of errour,” hears and receives error. Thus, those indwelled by the same do the same. In fact, they reject truth and argue against it, or simply ignore the plain teachings of scripture; or, worse yet, avoid knowing, but bury their heads in the sand, pleading ignorance. And, upon this, defer responsibility to others saying they trusted religious authorities, scholars and pastors. All-the-while steeped in willful ignorance, they conveniently indulge in the desires of a fleshy heart. Of the same, “the Trueth” (John 14:6) is not in them.
V. 7
“7 Beloued, let vs loue one another; for loue is of God: and euery one that loueth, is borne of God and knoweth God.”
“Beloued,” refers to brothers and sisters in Christ. The love shown one to another is not merely in word, but in deed. A person who says they love the brethren, but ignores those in genuine need is not “borne of God,” nor does he know God.
V. 8
“8 Hee that loueth not, knoweth not God: for God is loue.”
In verse eight, John concludes the previous verse, stating that a person who does not love other brothers and sisters in Christ does not know God, because God is love. “God is loue,” means more than saying to someone, “I love you.” The love of God is demonstrated in his care for all creation, and in particular his redemption of mankind through Jesus Christ his Son (John 3:16 & 15:13). Jesus laid down his life that we might have life eternal. There is no greater love than this. (See page 197, 1 John 3:17). We demonstrate the love of God through stewardship of all he has created and given us, but, more so in our care for fellow believers.
V. 9
“9 In this was manifested the loue of God towards vs, because that God sent his only begotten Sonne into the world, that we might liue through him.”
The love of God is manifest according to the profound purpose for which Christ was sent. As the fulfillment of the Mosaic Law, Messiah had to shed his blood; for, he is the lamb of God, the perfect sacrifice. To prove himself the prophesied Messiah, he took on flesh (Hebrews 2:14), suffered in every way that we suffer and was tempted as are we, but sinned not (Hebrews 4:15). This Jesus, “Sonne of God,” begotten of the Father by the Holy Spirit (Matthew 1:18-20), set aside his Divinity to become man and redeem mankind (not that he ceased to be God). But, by his own will he chose to die a brutal death on the cross, shed his blood and rise from the dead; that we might be redeemed and sin and death conquered. This is the “loue of God towards vs,” that “God sent his only begotten Sonne,” to live, to die and to live again that we might have eternal life through faith in him.
V. 10
“10 Herein is loue, not that wee loued God, but that he loued vs, and sent his Sonne to be the propitiation for our sins.”
No man can say that he loves God if he doesn’t know Jesus Christ. For, “the old man,” knows nothing of God; he cannot say that he knows the Father if he doesn’t know the Son (we cannot love what we don’t know, v). Not knowing Christ is ignorance of the Father and paramount to denial of the Father and the Son; and, John wrote, “…He is Antichrist, that denyeth the Father, and the Sonne.” (1 John 2:22). Only by the indwelling and illumination of the Holy Ghost can we know Christ; and this is only possible if we as ignorant sinners humble ourselves and cry out to God for salvation. This prayer of sinners, God hears; while all other prayers of unbelievers are unheard (John 9:31). In the prayer of sinners, there is no love of God, but acknowledgement of one’s depraved state and need for a Savior; but, God’s love is extant; for, God desires that none should perish. He reaches out his hand of salvation and rescues the perishing. The sinner comes to God in need, not in love, but God responds in love because “he first loued us.” (1 John 4:19)
The love of God is revealed through faith in Jesus Christ who died for the sins of the world. By this he is the “propitiation,” for our sins. In other words, Jesus satisfied God’s justice, and therein paid the price for all the sins of the world; not that salvation is immediately bestowed upon unbelievers because of Christ payment; that is not the case. Rather, it is predicated upon the sinner asking for ‘debt forgiveness,’ or an admission of debt which is sin and the inability to pay. This is only possible through faith in Messiah; believing he is the Redeemer and able to forgive and save all who call upon his name. Thus, the sinner reaches out to him, knowing they are sinners but still ignorant of the Father and the Sonne; yet, in their abject and tormented state of wickedness, they want something better and they know it exists, but not in them.
V. 11
“11 Beloued, if God so loued vs, wee ought also to loue one another.”
In humble submission, having reached out to God and received the love of God through Jesus Christ, we are called to love one another; for, if God loved us in our depraved state, who then are we to deny the same love of God to one another? Not that we can take Christ’s place on the cross; for, we are not that presumptuous; however, we have the Spirit of God indwelling us, and therefore the love of God. This being true, we reflect the grace of God in how we treat others. If we are truly saved, then we are partakers in his sufferings and consolation and salvation (2 Corinthians 1:5-6). Now, in the body of Christ, we all equally partake; therefore being one ‘organism,’ we equally share the love of God. Thus, we should not presume to lord over others or withhold the love of God toward one another.
V. 12
“12 No man hath seene God at any time. If wee loue one another, God dwelleth in vs, and his loue is perfected in vs.”
John reflects upon Old Testament scripture; where any claims of seeing God refer to manifestations of the “Angel of the LORD.” (Genesis 32:30 & Judges 6:22). Speaking to Moses God said, “…Thou canst not see my face: for there shall no man see me, and liue.” (Genesis 33:20) However, believers might look upon God in the flesh, who is Jesus Christ, and live; for, we look not upon the literal “face of God,” but his image in Christ, or as in the Old Testament, an epiphany or an Angel of God.
Phillip asked Jesus to show him the Father, and Jesus answered, “…Haue I bin so long a time with you, and yet hast thou not knowen mee, Philip?” (John 14:9) Earlier in the chapter Jesus said, “If ye had knowen me, ye should haue knowen my Father also…” (v.7). Thus, Jesus explained that he is in the Father and the Father in him and his works are wrought in the Father (John 14:10-11). In other words Jesus is saying that if you have seen him, you have seen the Father; not that he and the Father are the same ‘individual,’ but that they are one God (John 1:1).
Though we have not seen God face to face in the literal sense, we see Jesus Christ who is the “image of God,” (2 Corinthians 4:4). He, being God, is the perfect ‘reflection’ of God. Thus, if we truly know Christ, then we know God; and, by virtue of Christ’s Divinity, we thereby have seen the Father.
Presuming we are born again and indwelled by the Spirit of God, then the love of God resides in us. And, his “loue is perfected in us,” meaning that the perfect love of God is first demonstrated in our love for one another, but perfected in the resurrection; for, in this life we cannot attain perfection; but upon resurrection, corruption is replaced with incorruption and we become immortal. Then are we perfected.
V. 13
“13 Hereby know wee that we dwell in him and he in vs, because hee hath giuen vs of his Spirit.”
“Of his spirit,” does not necessarily refer to the general indwelling of the Holy Spirit, but perhaps the gifts of the spirit. In this context , through the indwelling, believers are given specific gifts, not necessarily all the gifts. Paul wrote to the Corinthians regarding this matter. “1 Now concerning spirituall giftes, brethren, I would not haue you ignorant.” … “4 Nowe there are diuersities of gifts, but the same spirit.” … “8…the word of wisedome, to another the word of knowledge.” … “9 gifts of healing…” … “10 working of miracles, to another prophecie, to another discerning of spirits, to another diuers kindes of tongues, to another the interpretation of tongues.” (1 Corinthians 12: 1-10)
These gifts are “manifestations of the spirit” for the benefit of all.(1 Corinthians 12:7). Yet, all gifts are of the “same spirit” (vs. 4, 9, & 11). We know, as John insists, love of one another precedes all gifts; for, love is the greatest (1 Corinthians 13).
V. 14
“14 And we haue seene, and doe testifie, that the Father sent the Sonne to be the Sauiour of the world.”
All believers have the same profession of Jesus; for it is the spirit of prophecy to testify of Jesus Christ (Revelation 19:10). John said, “And we haue seene…” which means that the Apostles saw Jesus in the flesh; they saw his works and that they testify of the Father. Jesus claimed he was sent by the Father and that he is the Sonne of God (Matthew 27:43 & John 10:36, 19:7, 20:31) and Savior of the world; and eye witnesses declared the same (Matthew 14:33, 16:16, 27:54; Mark 3:11, 15:39; Luke 1:35, 4:41, 8:28; John 1:34 & 49, 6:69, 11:27).
V. 15
“15 Whosoeuer shall confesse that Iesus is the Sonne of God, God dwelleth in him, and he in God.”
John wrote of the confession of true believers fully installed in the faith and indwelled by the Spirit of God; for, of head knowledge one might make such a confession, as did the devils at Gergesenes. They said, “29 …What haue we to doe with thee, Iesus, thou Sonne of God?”… (Matthew 8:29).
The confession of which John wrote is predicated by faith in Jesus Christ and his salvific provision; and this is made evident through our righteous behavior and understanding of correct doctrine. Neither the devils at Gergesenes nor false Christians demonstrate true faith in Christ; for, their works deny God. Isaiah wrote, “13 Wherefore the LORD said, Forasmuch as this people draw neere mee with their mouth, and with their lips doe honour me, but haue removed their heart farre from me, and the feare towards mee is taught by the precepts of men.” (Isaiah 29:13)
And Jesus said that many would come in his name saying, “…Lord, Lord, haue wee not prophecied in thy name? and in they name haue cast out deuils? and in thy name done many wonderfull works? 23 And I wil professe vnto them, I neuer knew you: Depart from me, ye that worke iniquity.” (Matthew 7: 22-23)
Thus, John spoke of much more than a superficial declaration of Christ the Son of God, but a declaration justified by works; for, words alone are not sufficient to prove the true condition of one’s heart (Isaiah 29:13). No man who truly believes in Jesus Christ walks in the ways of the world; rather, he is a new creature and old things are passed away (2 Corinthians 5:17); therefore, any declarations of Christ by such worldly persons is self-deception; for how can they say they believe, but not demonstrate a new spirit in them? The wicked practice wickedness, while the righteous practice righteousness and there is no communion between the two (2 Corinthians 6:14). Paul wrote, “And what concord hath Christ with Belial? or what part hath he that beleeueth, with an infidel?”(2 Corinthians 6:15)
Our faith and profession is proved by our godly fellowship with the brethren and our love for them. (This message comprises much of this chapter and the previous.) If we do not love one another, then our confession is dead; for, John wrote that our faith is proved by our love of the brethren. If we confess “Iesus is the Sonne of God,” but harbor hatred in our heart toward our brothers and sisters, then our confession is false, and God is not in us, nor we in God.
V. 16
“16 And we haue knowen and beleeued the loue that God hath to vs. God is loue, and hee that dwelleth in loue, dwelleth in God, and God in him.”
In this verse, John clarifies what constitutes a true confession of Jesus. Confession predicated by the spirit of the love of God is a prerequisite of true confession. No one can say they love God and at the same time hate their brother (1 John 4:20). And, no one can say they love God but not know the Son. For, only through faith in Christ is a person indwelled by the Spirit of God. That being extant, a person dwells in love because the spirit in him is love. Because of that his confession cannot be false, but a true declaration of the Son of God (This cannot be said of any unsaved person or devil).
Dwelling in God and he in us is an expression of our oneness with the will of God; we pray “…thy will be done,” as an acknowledgement that in all things we seek to do his will. For, those who love God keep his commandments (John 15:10; 1 John 2:3, & 4; 3:22 & 24; 5:2 & 3). And by this, we love our neighbor as ourself (Mark 12:31). If this is true of us, then we dwell in God and he in us.
V. 17
“17 Herein is our loue made perfect, that wee may haue boldnessse in the day of Iudgement, because as hee is, so are we in this world.”
Our faith is made perfect in love; for, through love of God and one another is “loue made perfect.” This being the case, we walk circumspectly, minding ourselves that when Christ returns we may stand boldly before him; not bold in the sense of presumption, but bold in the faith, knowing we brought glory and not shame to Jesus.
“As he is,” refers to the perfection of Jesus Christ. In this life we are called to perfection. Jesus said, “48 Be ye therefore perfect, euen as your father which is in heauen is perfect.” (Matthew 5:48) This is our calling. Though established and perfected by faith in Jesus Christ through his imputed righteousness to us, it is made real and completed at our resurrection. Until then, even as Christ was in the world and overcame sin, so are we in the world called to overcome sin through faith in him.
V. 18
“18 There is no feare in loue, but perfect loue casteth out feare: because feare hath torment: hee that feareth, is not made perfect in loue.”
Why does John introduce fear in the context of love? He speaks not of fear of the Lord, for that is a different kind of fear, but speaks of day to day fears that often beset people: what will happen tomorrow? how will I feed my family if I loose my job or become ill? what if I’m rejected for my faith? how can I avoid persecution if it comes? who will take care of me when I’m old? what if I’m not actually saved, but deluded?
Perfect love is established by true faith in Christ: believing his promises, living for the glory of God, walking in the faith, obeying God’s commandments, by the spirit testifying of Christ, caring not what people think and enduring in the faith (Matthew 10:22 & 24:13). By this we have assurance in this life that God will provide all our needs and that our salvation is secure in Christ through faith. All things are made sure to those in Christ because God loves his children. We need not concern ourselves over the things the world worries about. Paul wrote to the Philippians “19 But my God shall supply all your need according to his riches in glory, by Christ Iesus.” (Philippians 4:19) Thus, if we truly love God, then we believe him, and we let him carry the burden of provision according to his promise. In this, there is no fear; for, in Christ is perfect love. He said, “…ye are of more valve than many sparrows” (Luke 12: 7), meaning that if God takes care of animals large and small, powerful and frail, then surely he will take care of his children.
But if we live in fear, we are not like little children (Matthew 18:3), and we will not enter the kingdom of heaven. A small child trusts completely in his parents to provide and take care of him. He doesn’t give it a second thought. Similarly, those born again in Christ must have the same confidence in God. Jesus said, “…Except yee be conuerted, and become as little children, yee shall not enter into the kingdome of heauen.” (Matthew 18:3) Thus, our love of God should be as that of little children to their parents. Fearing things that may or may not happen does not demonstrate love of God and trust in him.
V. 19
“19 We loue him: because hee first loued vs.
We did not come to Christ because of our love of God; for, we knew not God. Paul wrote, “…the world by wisdome knew not God…” (1 Corinthians 1:21); that is to say, through logic and man’s reason God can not be known.
Man certainly knows wickedness, having practiced all manner of sin, and in his spirit wanting to be free of it, turns to God, but not for love of God; rather, out of desperation and having nowhere else to go. Not knowing God, but knowing of God, he humbly pleads with the greatest power in the universe, who is Almighty God, the Creator of all things. His plea is not of worthiness, but of unworthiness, helplessness and total dependence upon the mercy of God. And, having heard of Jesus Christ, his life, death, burial and resurrection, he turns to Christ for forgiveness and salvation, while having no love of Jesus Christ, nor fully understanding God in Christ.
Yet, because of this plea of contrition, God shows his love and forgives sinners. Conversely, the man who has some knowledge of righteousness and pretends such before God, cannot be saved; for, God saves sinners, and the arrogant and self-righteous he hates. Thus, a man who thinks he has anything of value to bring to God is vain and wicked; for, in the eyes of God, “…all our righteousnesses are as filthy ragges.” (Isaiah 64:6)
The man of a contrite heart, humbles himself before God, knowing he does not deserve the love of God, but gladly receives it. Meanwhile the self-righteous and unrighteous may think they know God and therefore believe they deserve his love.
Our love for God comes after he saves us, not before. Once saved we realize the great price God paid for our redemption; and, looking back we see the damnation he delivered us from. And, we know that but for God’s mercy we would have perished in our sins. We become aware of his great love for us; and, in turn, we cannot help but love him because “hee first loued us.”
V. 20
“20 If a man say, I loue God, and hateth his brother, he is a lyar. For hee that loueth not his brother whom hee hath seene, how can he loue God whom he hath not seene?”
John returns to the initial theme of this chapter and the previous: How do we know if we actually love God? Anyone can say they love God, but where is the proof? In 1 John 3:23 John wrote that the proof is in keeping Christ’s commandment (singular); that we should “…beleeue on the Name of his Sonne Iesus Christ, and loue one another, as hee gaue vs commandment.” On this commandment all the Law hangs. If we keep this commandment, we cannot possibly hate our brother; for love of God and love of one another are inseparable. On a most practical level, John argues that if we do not love our brother who we see, how can we possibly love God, whom we have not seen? Despite man’s inadequacy of reason and intellect, is it unreasonable to suggest it logical that we hate the tangible and love the intangible?
This verse is directed at those who claim to know Christ, but harbor hatred toward others; hatred manifests itself in: animosity, envy, spite, vengeance, bitterness and jealousy. If these things are in our heart, then surely the spirit of God is not there also; for, God is love; and, these things have no part in the love of God. Thus, if the tangible brings forth the true condition of our heart, then what does that say of the intangible which is the heart where God allegedly indwells believers? And, if God whom we cannot see and the heart which we cannot see are in conflict, then is it logical to say we love God, but in our heart hate our brother? No! For, if we have hatred in our heart, then the love of God does not indwell us. Therefore, if we say we love God, we are liars.
V. 21
“21 And this commandement haue we from him, that he who loueth God, loue his brother also.”
Here, John reflects back on 1 John 3:23 and sums up the entire chapter, explaining what it means to keep God’s commandments and to love God and to love one another. Again he uses “commandement” (singular) to drive home the point that we are commanded to keep one commandment, and by doing so, we keep all the commandments.
I JOHN
CHAPTER V
“Hee that loueth God, loueth his children, and keepeth his Commandements, 3 which to the faithful are light, and not grieuous.
9 Iesus is the Sonne of God, able to saue us, 14 and to heare our prayers, which we make for ourselues, and for others.
The Translators
OVERVIEW
Everyone who believes Jesus is the Christ and loves the one who begat him also loves the one begotten. By this we know we are children of God. The love of God is that we keep his commandments and they are not grievous. Whatever is born of God overcomes the world; the same believes Jesus is the Son of God. This is the victory of our faith. Jesus came by water and blood; it is the spirit that bears witness, even the Spirit of truth. There are three that bear record in heaven: the Father, the Word, and the holy Ghost; and, these three are one. There are three that bear record on earth: the Spirit, and the Water, and the Blood, and these three agree in one.
If we believe the witness of men, the witness of God is greater; for, God testifies of his Son. Whoever believes on the Son of God has the witness in him. He who does not believe makes God a liar; for, God testifies of this, giving record of his Son unto eternal life.
Whoever has the Son has life; and, whoever does not have the Son does not have life.
John wrote these things to those who believe, that we might have eternal life through belief in Christ.
Anything we ask according to his will, he will do.
There are sins not unto death and there are sins unto death.
All unrighteousness is sin.
Whoever is born of God does not sin; he keeps himself and the wicked to not touch him. We know we are of God and that the whole world lies in wickedness.
We know the Son of God is come and has given us understanding of the truth. We are in him who is true, which is Jesus Christ.
Keep yourself from idols.
V. 1
“1 Whosoeuer beleeueth that Iesus is the Christ, is borne of God: and euery one that loueth him that begate, loueth him also that is begotten of him.”
Believing Jesus is the Christ means believing he is the anointed Lamb of God who died for the sins of the world; he is the fulfillment of Old Testament prophecies of Messiah and of the Law. He “is borne of God,” means that we believe he is begotten of the Holy Ghost and born of a virgin. He is Emmanuel, God with us. If we love the Father who begat Christ, we also love the one he begat, who is Jesus Christ, the Savior of the world.
No man can say he loves God, and, at the same time say Jesus was not begotten of God, but rather of an earthly father. This man makes God a liar; for, God said Jesus was begotten of the Holy Ghost (Matthew 1:20). No man can say he has the Father, but not the Son; nor, can he say that he has the Son and not the Father; for they are one (John 10:30); not meaning the same individual, but rather, they are one God. Such is the mystery of the Godhead (Romans 1:20 & Colossians 2:9).
V. 2
“2 By this wee know that wee loue the children of God, when we loue God and keepe his commandements.”
As Jesus Christ is begotten of God, so are the children of God begotten by adoption. We were first begotten of carnality, while Jesus was begotten of the Spirit of God. Yet, God begat us through faith in Jesus Christ and adopted us as his children (1 Peter 1:3), no longer regarding us as bastards. Because we are God’s children, born again, or begotten again (1 Peter 1:3) of incorruption. Knowing this we love the children of God; for, God loves his children. The love of God and his children is demonstrated if we “keepe his commandements,” the meaning of which John explains in the next verse.
V. 3
“3 For this is the loue of God, that we keepe his commandements, and his commandements are not grieuous.”
John references the previous chapter, verse 21 and 1 John 3:23. He says Christ’s commandments “are not grieuous,” that is, not burdensome. It’s as Jesus said, “For my yoke is easie, and my burden is light.” (Matthew 11:30) Thus, John has explained what it means to keep the commandments of Jesus, which is one commandment: love God and love your neighbor as yourself (1 John 2:23). Should we be commanded to keep every detail of the Law and respective commandments, we would be under an onerous burden; one that we simply can not bear, as is proven by those who have tried.
V. 4
“4 For whatsoeuer is borne of God, ouercommeth the world, and this is the victorie that ouercommeth the world, euen our faith.”
Jesus is the overcomer; he conquered sin and death. We can overcome neither by our own power. We overcome by faith in Christ; and, he imputes his victory to us. Thus, being born of God through faith in Jesus Christ, we overcome the world.
“The world” is a metaphor for sin which reprobates love, and death is the fate of all who love sin and practice it. Death in this context means eternal life in hell, ever-separated from God with no hope of redemption.
V. 5
“5 Who is he that ouercommeth the world, but he that beleeueth that Iesus is the Sonne of God?”
We overcome the world by faith in Jesus Christ; by believing he is the Son of God and our Savior. John wrote that he who overcomes will be clothed in white raiment and his name will not be blotted out of the book of life, and Jesus will confess his name before the Father and the angels (Revelation 3:5). Persons, in heaven are clothed in white raiments, as a symbol of the purity of Christ; that is they have put on his righteousness (“the righteousnesse of Saints,” Revelation 19:8); and because they have endured in the faith to the end (Matthew 24:13), their names remain in the book of life, having been written therein at the point of salvation. Should they fall away (2 Thessalonians 2:3), their names are blotted out of the book of life. Those who loose faith, or stop believing are not overcomers; for no man overcomes sin and death apart from faith in Jesus, the Son of God.
V. 6
“6 This is hee that came by water and blood, euen Iesus Christ, not by water onely, but by water and blood: and it is the Spirit that beareth witnesse, because the Spirit is trueth.”
“Water and blood,” may refer to physical birth; that is Jesus passed through the birth canal, as all men must. Thus, he was born of a woman, and thereby took on flesh. Or, as some insist, “water” refers to baptism, and “blood” his death on the cross; one might reason that he came preaching baptism and remission of sins through his shed blood. We know that both are true; for Christ was, indeed, born of a woman, and he preached remission of sins through his blood and baptism as a sign of faith; the latter, not unto salvation, but a way of identifying with Christ’s life, death and resurrection and testifying to all that Jesus is Lord. Of his birth, ministry and sacrifice, the Spirit of God testifies (Luke 1:35, Matthew 3:16 & John 11:51 & 12:33). Thus, John wrote that the “Spirit … beareth witness” and “the Spirit is trueth,” That is to say, we have a reliable record of the birth, life, death and resurrection of Christ; for not only does the New Testament record these things; but the Prophets prophesied of the same.
V. 7
“7 For there are three that beare record in heauen, the Father, the Word, and the holy Ghost: and these three are one.”
This is the doctrine of “the Godhead” (Romans 1:20 & Colossians 2:9), Father, Son and Holy Ghost. This is commonly referred to as “the Trinity,” one God revealed in three separate persons. The term precedes the Roman Catholic Church, as it was first coined by Tertullian perhaps sometime between 160 and 225 A.D. Although widely used, the term “Trinity” does not appear in scripture; thus, it is more scripturally accurate to use the word “Godhead.” “These three are one” refers to One God. Thus, the notion of one essence or nature that is God, revealed in three ‘persons’ or individuals. We have further confirmation of this elsewhere in scripture, where Jesus is called God (John 1:1); the Father is called God (Ephesians 1:2, 5:20 & 6:23) and the Holy Ghost displays all the attributes of God: omnipresent, omniscient and uncreated, for example.
V. 8
“8 And there are three that beare witnesse in earth, the Spirit, and the Water, and the Blood, and these three agree in one.”
“The Spirit,” refers to the Holy Spirit manifested in gifts of the Spirit, which testify of God.
“The Water,” perhaps refers to the witness of baptism; that is to say, the act of baptism is meant to witness of the Father, the Son and the Holy Ghost. This agrees with Jesus’ commandment to go into “all nations, baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghost.” (Matthew 28:19) Matthew uses “Name” capitalized and singular meaning that Father, Son and Holy Ghost are one “Name,” which is God. Though they are one “Name,” they are three individuals (see verse 7).
“The Blood,” refers to the shed blood of Christ. It provides a third witness; for, by it our sins are forgiven or remitted (Romans 3:25) and men are changed, or born again. This is made evident in the life of a true believer that is now a new creature, and the old man, cast off. This too witnesses of the Father, Son and Holy Ghost and the power of God to save.
“These three agree in one,” means, firstly they are three separate individuals; for what purpose would there be in agreement if Father, Son and Holy Ghost were one individual, as many teach? Yet, all three are God, and therefore of the same will and essence; there is no debate in the Godhead. The Father witnesses of the Son, the Son of the Father, the Father of the Holy Ghost and the Holy Ghost of the Father and the Son.
V. 9
“9 If we receiue the witnesse of men, the witnesse of God is greater: for this is the witnesse of God, which hee hath testified of his Sonne.”
Truly, born again, spirit filled believers witness of the Father, Son and Holy Ghost; and, though their witness is true, the witness of God is greater; for, he is “the Trueth;” he did not receive knowledge of the truth, as did man. God is the embodiment of truth. So, when he witnesses, it is the witness of all that can be known by man. And, no man can say he knows everything.
When man witnesses of God the Son, he witnesses of God; for he agrees with God and testifies by the Spirit of God indwelling him. No man void of the indwelling of the Spirit of God can say (with the fulness of godly understanding and conviction of the heart), Jesus Christ is the Son of God. For, it is God’s spirit indwelling the man that testifies of Christ.
V. 10
“10 Hee that beleeueth on the Sonne of God, hath the witnesse in himselfe: he that beleeueth not God, hath made him a liar, because he beleueth not the record that God gaue of his Sonne.”
The “record God that gaue of his Sonne,” is written in the pages of scripture from first to last. God said, “…Let us create man in our image,” (Genesis 1:26). Moses used the pronoun “us” referring to the multiplicity of the Godhead and more precisely to the Father and the Son. This is further confirmed in Colossians, which, of Jesus, reads, “16 For by him were all things created that are in heauen, and that are in earth, visible and inuisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” (Colossians 1:16)
And, the last book of the Bible refers to “the Lambe, slaine from the foundation of the world”(Revelation 13:8), confirming the record that “God gaue of his Sonne.” All who truly believe on the “Sonne of God” have this witness in them; the words of scripture resonate with the spirit in the believer. Anyone who does not have this witness, is not of God; for the record of God is true and known only by those who know “the Sonne.” Thus, the man who denies the witness of scripture, which is the witness of God, makes God a liar; because “the trueth is not in him” (1 John 2:4).
V. 11
“11 And this is the record, that God hath giuen to vs eternall life, and this life is in his Sonne.”
“The record that God hath giuen to vs,” is the witness of Jesus Christ; that he is the Son of God, Messiah and Redeemer, and in him is eternal life. He is not merely the arbiter of life, but life itself. Thus, when he said, “I am the Way, the Trueth and the Life” (John 14:6), he ascribed specific titles to himself; not just ‘a way,’ or one who shows the way to the Father; but he is “the Way;” and, not just the dispenser of truths; but he is “the Trueth;” and, not just a teacher of principles of life; but the very “Life” itself. Salvation depends upon this being true and us embracing the fulness of Christ, expressed in these three titles. For, there is no life, temporal or eternal, apart from Jesus Christ. He is the creator and sustainer of all things temporal and eternal. And, life eternal; that is eternal life with God, is only through “the Way, the Trueth and the Life,” who is God’s son.
V. 12
“12 Hee that hath the Sonne, hath life; and hee that hath not the Sonne, hath not life.”
This refers not to temporal life, but eternal life in heaven with God. There is no eternal life for those outside Christ, only eternal death which is eternity in hell. There is no other way to heaven but through the Son; not by works of righteousness, not by behavior modification, not by wishful thinking, not by religious disciplines and not by good intentions; but, only by receiving the Son of God.
If we have not the Son, we are dead in our sins; and if so, we are dead in spirit and flesh. For only by receiving a new spirit in Christ are we made alive in the spirit, and only by this will we be made alive in the flesh at the resurrection. The putting off of all corruption and putting on incorruption and immortality is guaranteed by faith in Jesus Christ. This is the life of which John writes.
V. 13
“13 These things haue I written vnto you that beleeue on the Name of the Sonne of God, that ye may know, that ye haue eternall life, and that yee may beleeue on the Name of the Sonne of God.”
What is the “Name of the Sonne of God?” “Name” refers to knowing who Jesus is and what it means to believe on the Son of God. He does not speak of belief as per the devils at Gergesene, but belief of a profound and deep nature, reflected in good works and correct doctrine. Belief in the Son of God is belief in his written word; for Jesus is the Word (John 1:1). And, the word of God is history, prophecy, revelation and doctrine. By his word, we know the origin and progress of all things; and by his word we know the past, present and future, and by his word God is revealed; and by his word, correct doctrines of the faith are codified. If we say we believe on “the Name of the Sonne of God,” then, by virtue, we must believe“…euery word that preceedeth out of the mouth of God,” (Matthew 4:4) And, if we say we believe on “the Name of the Sonne of God,” then we will keep his “commandement” (1 John 3:23). In this is proof of salvation; and in turn the guarantee of eternal life.
V. 14
“14 And this is the confidence that we haue in him, that if wee aske any thing according to his will, hee heareth vs.”
If we pray in the spirit, we pray according to the will of God; for, we are indwelled by the Spirit of God. Our confidence is not in ourself, but in the indwelling of the Holy Ghost; for he leads us in all truth, and the will of God is truth.
V. 15
“15 And if we know that he heare vs, whatsoeuer wee aske, wee know that we haue the petitions that wee desire of him.”
Believing that God hears us, we can be certain that prayers according to his will will be answered, perhaps not immediately, but in God’s time.
V. 16
“16 If any man see his brother sinne a sinne which is not vnto death, hee shall aske, and he shall giue him life for them that sinne not vnto death. There is a sinne vnto death: I doe not say that he shall pray for it.”
All sin is unto death; for, by sin death and sickness came into the world and upon all men Rather, John speaks of eternal death in the lake of fire. A person who receives the Gospel gladly and is saved by faith in Jesus Christ, may fall into gross apostasy, which is preceded by denying that which they once believed, and thereby they blaspheme the Holy Ghost. They deny the Father and the Son and attribute the work of God to the devil or man’s imagination. Such a person, having known the truth, would have been better off never to know. Peter wrote of this, “21 For it had bin better for them not to haue knowen the way of righteousnesse, then after they haue knowen it, to turne from the holy commandement deliuered vnto them.” (2 Peter 2:21)
John implies that it may be pointless to pray for such persons, but he doesn’t discourage it; for, the matter is entirely in God’s hands.
V. 17
“17 All vnrighteousnes is sinne, and there is a sinne not vnto death.”
John makes it clear that all sin is unrighteousness and vice versa; but, that among the sins of man (and there are many) none exempt one from forgiveness; none but the sin of disbelief and falling away from belief, which is the same as disbelief. Perhaps John wrote this verse to encourage believers struggling over sins they may have committed and thinking one of them is the ‘unforgivable sin.’ So he explains that all sin is wicked, but forgivable by God, except blasphemy of the Holy Ghost, which is denial of the work of God unto salvation. Denial before salvation or after makes no difference; both, categorically, call God a liar; and that ends in the lake of fire.
V. 18
“18 We know that whoseoeuer is borne of God, sinneth not: but hee that is begotten of God, keepeth himselfe, and that wicked one toucheth him not.”
To be “borne of God,” means born again by faith in Jesus Christ. In Christ, we do not sin because God sees us through Christ; he stands in our place. Thus, in Christ we keep ourselves from sin; meaning that we do not practice sin and we resist it. Though the devil may come at us tempting us to fall into egregious sin and thereby fall away and lose our faith, if we resist him, that is ‘keep ourselves,’ he will flee from us. James wrote, “Submit your selues therefore to God. Resist the deuill and hee will flee from you.” (James 4:7)
V. 19
“19 And we know that we are of God, and the whole world lieth in wickednesse.”
In Christ, we know that in the world there is only wickedness. “The world” refers to the ways of the unsaved. Jeremiah wrote, “9 The heart is deceitfull aboue all things, and desperately wicked, who can know it?” (Jeremiah 17:9) Unless we are born again by faith in Jesus Christ and receive a “new heart” (Ezekiel 11:19), what proceeds from us is the product of a wicked heart. We, who are “of God,” have a new heart; we have been changed from the inside; that is “born again.” We know this because the Spirit of God in us witness to this fact; thereby we know we are not the same old person reveling in sin, thinking it, for the most part, harmless, fun and entertaining. The new man is ashamed at what he once was and finds the “old man” revolting. By this, we know “we are of God;” for, our new heart pursues righteousness and lives to glorify God.
V. 20
“20 And we know that the Sonne of God is come, and hath giuen vs an understanding that wee may know him that is true: and wee are in him that is true, euen in his Sonne Iesus Christ. This is the true God, and eternall life.”
Again, John uses the present tense, the Sonne of God is come,” in this context declaring him God eternal; for only God, in the strictest sense, ‘is.’ (See 1 John 3:2-3) Jesus makes the same distinction when he says, “…Before Abraham was I am.” (John 8:58)
The understanding Christ has given us pertains to knowledge of God, his salvation and that his promises are true; for in him is no lie (Titus 1:2). We know him because his spirit indwells us, and it testifies of him and his word; and his Prophets testify of him and his word, and he of them.
Because he is in us, we are in him. Jesus said, “21 That they all may be one, as thou Father art in mee, and I in thee, that they also may bee one in vs: that the world may beleeue that thou has sent mee.” (John 17:21) We know that we are in him, because Jesus said so; he always tells the truth; for he is “the Trueth.” And, Paul to the Romans, “23…but the gift of God is eternall life, through Iesus Christ our Lord.” (6:23)
“This is the true God,” refers to Jesus Christ, and only in the true God is eternal life. In his gospel, John wrote, “15 That whosoeuer beleeueth in him, should not perish, but haue eternall life.” (John 3:15) This statement is true, because the one who made the promise is “the Trueth,” in him is no lie. John wrote, “…no lie is of the trueth.” (1 John 2:21)
V. 21
“21 Little children, keepe your selues from Idoles. Amen.”
The 1611 AKJB capitalizes the first letter in “Idoles;” for the heathen regard idols in the same light as Jesus Christ. “Little children,” refers to believers in Jesus Christ, reflecting upon Jesus’ statement, “3 Except yee be conuerted, and become as little children, yee shall not enter into the kingdome of heauen.” (Matthew 18:3) John warns the churches against idols because the entire world was caught up in idol worship; and all the churches founded by the Apostles were established in cities dedicated to pagan gods and their worship.
“Idoles” can mean statues, but also anything that “the world” values and lusts after, money, prestige, fame, possessions, and all the wicked things men may do to acquire whatever their hearts desire. Falling in with such persons invariably corrupts sound doctrine; in turn, that produces flights of imagination and fantasies that can become idols. Thus, Paul wrote to the Corinthians, “17 Wherefore come out from among them, and bee yee separate, saieth the Lord, and touch not the vncleane thing, and I will receiue you.” (2 Corinthians 6:17)
The temptation for believers to partake of the wickedness surrounding them is ever-pressing. Joining in with crowd at times can seem innocent; yet, it most often involves compromise of one’s faith, doctrine and morals. Paul wrote, “Be not deceiued: euill communications corrupt good manners.” (1 Corinthians 15:33) Thus, falling in with unsaved persons can result in gullible Christians (those weaker in the faith) adopting evil communications just to fit in. This can become a form of idolatry, as pleasing man becomes more important than pleasing God.
Thus, John and Paul warned believers to avoid idolatry of all forms and be selective in the company we keep.
So Be It.
II JOHN
CHAPTER I
“Hee exhorteth a certaine honourable matrone, with her children, to perseuere in Christian love, and beliefe, 8 lest they lose the reward of their former profession: 10 And to haue nothing to doe with those seducers that bring not the true doctrine of Christ Iesus.”
The Translators
OVERVIEW
Written by “The Elder” to the “elect Lady” whom he loves in the truth, John blesses her and comments on the faithfulness of her children, while reminding her of the great commandment.
He repeats his warning of Antichrist.
He urges believers to continue in the faith that they might receive a full reward. And, he states that those who do not abide in the doctrine of Christ do not have God. And he warns that anyone that comes with any other doctrine than that of the Father and the Son should not be received.
John says he has many things to write, but will not write them; rather, he will come to her and speak face to face.
He closes with a greeting from the elect Lady’s sister.
V. 1
“1 The Elder vnto the elect Lady, and her children, whome I loue in the trueth: and not I onely, but also all they that haue knowen the trueth.”
We know “the Elder” is John because the letter was written by him; however, he does not give the name of the “elect Lady.” Obviously she was someone he greatly respected and a woman of faith, as he say he loves her in “the truth;” meaning the truth of the Gospel; that is according to the love of the brethren, not in the sense of romantic love.
“Not I onely,” means that all in the body of Christ who know the “elect Lady” share the same sentiment; for, it appears she was well-known.
Vs. 2 - 3
“2 For the trueths sake which dwelleth in vs, and shalbe with vs for euer: 3 Grace bee with you, mercie, and peace from God the Father, and from the Lord Iesus Christ, the Sonne of the Father in trueth and loue.”
“The trueths sake,” refers to both the indwelling of the Holy Spirit and the truths of doctrine, faith and practice. And, by that John blesses the “elect Lady,” praying the grace of God, his mercy and peace be upon her. This he does, in the name of “the Lord Iesus Christ, the Sonne of the Father,” thereby acknowledging the Father and the Son (see 1 John 2: 23).
V. 4
“4 I reioyced greatly, that I found of thy children walking in trueth, as wee haue receiued a commaundement from the Father.”
John commends the “elect Lady” for the faithfulness of her children; that they walk in the truth of the Gospel. This is worthy of commendation, as many children of believers do not believe in Christ, but go the way of the world. Not only does God command all persons to walk circumspectly, that is obedient to the truth of the Gospel, but John more specifically speaks of God’s commandment to parents; it is their godly responsibility to raise children in the faith and properly manage their growth and development in Christ. Furthermore, appropriate discipline and guidance helps ensure children are not unruly, bringing disgrace upon their parents and, ultimately to God. Of this, Solomon wrote, “6 Traine vp a childe in the way he should go: and when he is olde, hee will not depart from it.”(Proverbs 22:6) And Jesus said, “15 For God commaunded, saying, Honour thy father and mother: And hee that curseth father or mother, let him die the death.” (Matthew 15:4) Thus, John commended the “elect Lady” for raising her children for the glory of God.
V. 5
“5 And now, I beseech thee Lady, not as though I wrote a new commandement vnto thee: but that which wee had from the beginning, that we loue one another.”
John does not presume “the Lady” ignorant of the great commandment, or that he wrote something new; for, since the beginning, referring to both the beginning of creation and the beginning of our faith, we have been commanded to love our brother as ourself. Our first example is when God asked the rhetorical question of Cain: “9…Where is Abel thy brother?” And, Cain answered belligerently, “…Am I my brother’s keeper?” (Genesis 4:9); the message being that we are our brother’s keeper and to love him, not hate him. John referenced this in 1 John 3:15, where he wrote, “Whosoeuer hateth his brother, is a murtherer, and yee knowe that no murtherer hath eternall life abiding in him.” Thus, John reminds “the Lady,” of the great commandment.
V. 6
“6 And this is loue, that wee walke after his Commandements. This is the Commandement, that as yee haue heard from the beginning, yee should walke in it.”
John did not write this as a reprimand to “the Lady,” but to strengthen her faith, and that of her children, and remind her of her resolve to be faithful to the Gospel; for he had already praised her for knowing and practicing “the trueth.” And, he expressed his love for her and her children, who were all dedicated followers of Jesus Christ. John concludes the verse by saying that she had heard “the Commandement from the beginning,” meaning from the day she was saved; and he encourages her to keep this commandment in her heart and walk in it; for in doing so, her love of God is rightly expressed.
V. 7
“7 For many deceiuers are entred into the world, who confesse not that Iesus Christ is come in the flesh. This is a deceiuer, and an Antichrist.”
John’s reminder of the great commandment (v.6) is because of the false teachers and prophets who are in the world and potentially affecting the “elect Lady” and her children. These subtle deceivers come preaching another Jesus (2 Corinthians 11:4); they say Jesus is not God in the flesh. John warns that these are deceivers and Antichrists.
V. 8
“8 Looke to your selues, that wee lose not those things which wee haue wrought, but that we receiue a full reward.”
He says, “looke to your selues,” meaning stand firm on the doctrines you were first taught by the Apostles; for, they are true. Hold them in your heart, and let no man convince you otherwise; for, by them certain things are wrought in the mind and spirit of the believer; these are things that are good and right and unto salvation. Let no man take them from you, lest you flounder, and the full reward of faith, in this life (joy, hope and peace), fade away. Perhaps John also refers to heavenly rewards for faithful service to God. Should one discontinue serving God with the same zeal and faith as in the beginning, surely their heavenly rewards will be diminished. Rather, he exhorts believers to stand strong in the faith, “…once deliuered vnto the Saints.” (Jude 1:3).
V. 9
“9 Whosoeuer transgresseth and abideth not in the doctrine of Christ, hath not God: hee that abideth in the doctrine of Christ, he hath both the Father and the Sonne.”
A person who transgresses “the doctrine of Christ,” goes against it; they deny it. And, by virtue of that, they do not abide in it. Such a person does not have “the Father and the Sonne.” Abiding in the doctrine means we know the Father through the Son; for, Jesus said, “…no man commeth vnto the Father, but by mee.” (John 14:6) More specifically, John spoke of the doctrine of God the Father and God the Son, two individuals, but one God. Those who teach contrary are deceivers and Antichrists (v. 7). Such were the Gnostics to which John likely referred. We have record of their opposition to the doctrines of Christ and the Gospel; for Acts 6:9 speaks of this very thing, where they argued against the doctrines delivered to the Saints first by Jesus Christ, then by the Apostles. Acts reads, “9 Then there arose certaine of the Synagogue, which is called the Synagogue of the Libertines, and Cyrenians, and Alexandrians, and them of Cilicia, and of Asia, disputing with Steuen.” This refers to the Gnostics, particularly those of Alexandria which became the seat of Gnosticism. They notoriously denied the biblical doctrine of the Father and the Son.
V. 10
“10 If there come any vnto you, and bring not this doctrine, receiue him not into your house, neither bid him, God speed.”
John warns believers to have no fellowship with false teachers; don’t invite them into your house, neither wish them well in their travels; for their purpose is to spread a false gospel. Their apostasy is made evident by their denial of: Jesus born of the Father by the Holy Ghost, his perfect Divinity and his perfect humanity. When false teachers come teaching another Jesus; that Jesus cannot save; for he is just a man and no more. This was true of the Gnostics and later by the Arians who also denied “Emmanuel, God with us,” who is Jesus Christ the Son of God. Such teachers are deceivers deceiving foolish and ignorant Christians; not that John regarded “the elect Lady” as such; but simply warned her: beware of persons who seem ‘spiritual’ and godly, but are ravening wolves in sheep’s clothing (Matthew 7:15).
V. 11
“11 For hee that biddeth him God speed, is partaker of his euill deeds.”
Bidding someone God speed means wishing them success in their mission; that their travels be smooth and productive. One should not fellowship with them, or break bread; for, in doing so their cause is aided. Should one in any way aid false teachers or tacitly endorse them, perhaps for fear of confrontation, they become partakers in their evil deeds, which are sins against the Most High God. For, false teachers are blasphemers of God’s word and God himself.
V. 12
“12 Hauing many things to write vnto you, I would not write with paper and inke, but I trust to come vnto you, and speake face to face, that our ioy may be full.”
“Many things” may refer to things that would offend the Roman government, perhaps regarding the presumed divinity of the caesars, certain state-endorsed religious practices and the coming demise of the Roman Empire, as they knew it. Like Paul certain things were communicated by letter in a rather cryptic or presumptive fashion; he assumed they knew what he was talking about. This is particularly true of 2 Thessalonians 3, where the fall of the present empire was predicted in the context of the revelation of the man of sin. For this, Paul was commended for not bring trouble upon the churches before its time.
If these letters spoke plainly of things that were not favorable to Rome, and they fell into the wrong hands, retribution would follow and persecution would increase. Thus, he says he would prefer to speak face to face, where they could communicate freely. And, in that communion he anticipates great joy; for, the sharing of the Gospel and its truths with other believers invariably is a cause for joy.
V. 13
“13 The children of thy elect sister greet thee. Amen.”
John concludes this epistle with a greeting from other believers and the children of the elect Lady’s sister. Undoubtedly, her sister and children were dedicated believers, concerned about her well-being and security in Christ.
III JOHN
CHAPTER I
“Hee commendeth Gaius for his piety 5 and hospitalitie 7 to true preachers: 9 Complaining of the vnkind dealings of ambitious Diotrephes on the contrary side: 11 Whose euill example is not to bee followed: 12 And giueth speciall testimonie to the good report of Demetrius.”
The Translators
OVERVIEW
John wrote this epistle to Gaius, whom he louved in the trueth. His wish was that Gaius would be in health and prosper, even as his soul prospered. John rejoiced that the brethren told him of the truth in Gaius.
It brings John great joy to know his children walk in truth; that they are faithful in things they do to the brethren and strangers. They have born witness of their charity before the Church.
For his Name’s sake they went forth, taking nothing of the Gentiles; because of this, we ought to be fellow helpers to the truth.
John wrote to the church, but Diotrephes who loves preeminence and would not receive them. John remembers his deeds and malicious words; that he would not receive the brethren and cast them out of the church.
Beloved, do that which is good; for, he that does evil has not seen God.
Demetrius has a good report among all men and many have witnessed it.
John has many things to write but will not, as he will see them shortly and speak face to face.
He salutes the church and asks that they greet friends by name.
V. 1
“1 The Elder vnto the welbeloued Gaius, whom I loue in the trueth:”
There are a number of persons named Gaius in the New Testament, not necessarily all the same individual; however this Gaius is probably one of John’s converts and a man younger than John; for, John refers to himself as “the “Elder.”
V. 2
“2 Beloued, I wish aboue all things that thou mayest prosper and be in health, euen as thy soule prospereth.”
John prayed for the prosperity, healthy and spiritual richness of Gaius; that he would excel in all things unto the glory of God. John calls him beloved, confident that Gaius was a true believer and firmly established in the doctrines of Christ and the Apostles. This prayer suggests that Gaius was a faithful supporter of the church and its ministries, dedicating himself to the spread of the Gospel; for this reason it seems logical that John would wish him prosperity in all things.
V. 3
“3 For I reioyced greatly when the brethren came and testified of the truth that is in thee, euev as thou walkest in the trueth.”
“The brethren,” refers to fellow believers who knew Gaius. They may have been traveling preachers and evangelists or members of local churches that were familiar with Gaius and his works. John rejoiced because all testified of Gaius’s faithfulness; that is the indwelling of the Spirit of Truth in him. He was not given to scandal and controversy, nor was ill-report made of him. John was pleased because most likely Gaius was one of his converts, being referred to as one of his children (v.4). To know that the Gospel was firmly rooted in Gaius and others like him brought John great joy; for, we know that not all remained in the faith, but some fell away. Such is taught in Jesus’ parable of the seeds that fell on stony ground; they sprung up quickly, but did not endure because they had no root or depth in them (Mark 4:24 -19). And, similarly, Paul prophesied “the falling away” in 2 Thessalonians 2:3. This was not the case with Gaius, who, as John said, “walkest in the trueth.” He continued in the doctrine he first heard from John and perhaps the other Apostles.
V. 4
“4 I haue no greater ioy, then to hear that my children walke in truth.”
Having preached the Gospel of truth to many, John expresses his great joy when he learns that his “children,” continue in the faith; that is, those who gladly received the message did not fall back into the ways of the world, but endure despite temptations and persecutions. The truth they “walke in” is according to the Gospel of Jesus Christ and the written word of God. These are persons who abide in fellowship with other believers and diligently study the word, internalizing its precepts and living by them. They are not just believers spouting right-sounding words, but their deeds are commensurate with their words. These are true believers walking circumspectly, not as fools but as wise in the LORD (Ephesians 5:15).
John says he has “no greater ioy,” than to know this of his “children;” for, it is to the glory of God to see the Spirit of God sustaining converts despite fleshly challenges of the world. This is a confirmation of the indwelling of the Holy Ghost in true believers; and, by this John’s faith is also strengthened, constantly receiving confirmation that God’s promises are true. He will lead believers in all truth and keep them from the wicked one (1 John 5:18).
V. 5
“5 Beloued, thou doest faithfully whatsoeuer thou doest to the Brethren and to strangers:”
In this context “Brethren” refers to believers that we know and “strangers,” believers we don’t personally know. “Strangers” is not intended to mean strangers to the faith or unbelievers. John spoke this to Gaius and the churches in general; for, a true sign of the indwelling of the Holy Ghost is the love we have for other believers, whether strangers or friends, as all are “…fellow citizens with the Saints and of the household of God.” (Ephesians 2:19) And, Paul gave an additional caution saying that some have entertained strangers not knowing they were Angels (Hebrews 13:2). Heaven forbid that we should treat strangers in an offhanded or untoward manner. John commends Gaius and other believers who heed this commandment; for, in it is the testimony of Christ demonstrated by our love of all brothers and sisters in Christ.
V. 6
“6 Which haue borne witnesse of thy charitie before the Church: whome if thou bring forward on their iorney after a godly sort, thou shalt do well:”
Though John spoke specifically of Gaius, he also commended all who followed his example; that the charity and generosity of Gaius seemed to be well-known among the churches. Christians of all generations and times are called to emulate the example of Gaius; however, John stipulates, specifically in regard to “strangers,” that our support of them is dependent upon their purpose. If that purpose is of a godly nature, that is to spread the gospel and teach rightly, then we do well to lend support as needed.
V. 7
“7 Because that for his Names sake they went foorth, taking nothing of the Gentiles.”
“Gentiles” refers to unbelievers. John insists that we should not derive support from unbelievers; for, our mission is for the sake of Christ, and, therefore should be supported by the churches and believers. This may speak against donations and subsidies from non-Christian sources, such as governments and the like. John warns against this, because should we as ministers of the Gospel of Jesus Christ receive monetary and other support from the godless, they will surely hold sway over us.
V. 8
“8 We therefore ought to receiue such, that we might be fellow helpers to the trueth.”
When we support godly ministries we become “fellow helpers to the trueth.” In other words, we become partakers of the blessings that come from furthering the Gospel and edifying other believers. This is the sole responsibility of the church and should be regarded as a sacred trust.
V. 9
“9 I wrote vnto the Church, but Diotrephes, who loueth to haue the preeminence among them, receiueth vs not.”
By way of an example of what not to be, John cites the case of Diotrephes. This man sought recognition for himself, and anyone who cautioned against him, Diotrephes would not receive; meaning he would not receive them into his church, but kept them out, lest his works, false doctrines and intentions be exposed. No person truly filled with the Spirit of God cares a whit for recognition and personal glory; their entire purpose is to glorify God. This seemed to not be the case with Diotrephes, who entertained only those who gave him accolades and propped him up as some kind of elite authority, even an idol of sorts. John contrasts Gaius and Diotrephes that the churches might know how to recognize a true servant of Christ and a hireling. The love of the brethren was extant in the former, but absent in the latter.
V. 10
“10 Wherefore if I come, I will remember his deeds which he doeth prating against vs with malicious words: and not content therewith, neither doth hee himselfe receiue the brethren, and forbiddeth them that would, and casteth them out of the Church.”
We are left with the impression that, given the opportunity, John would not hesitate to confront this man. It appears that Diotrephes’ deeds and words were well-known among the brethren; and, John had either heard of them from many sources, or witnessed them himself. “His deeds,” though we are not told specifically what the were, may refer to his walking in the ways of the world, but certainly pertains to his acerbic and harmful tongue toward the brethren. John ran no risk in speaking out against Diotrephes, as his reputation of hostility toward true believers appeared to be no secret. John speaks of Diotrephes’ malcontent, meaning his rebellion toward the doctrines of the faith and toward those who keep the faith in righteous submission to God and his word. Because of this, Diotrephes forbade his followers from receiving faithful brethren; and, indeed, he kicked them out of his church. This man was the antithesis of what it means to believe in Jesus Christ the Sonne of God; he exhibited all the attributes of an unsaved person, yet presumed to have authority over a congregation, purporting to be made up of believers. Surely, Neither he nor his congregation were truly saved, as Jesus said that his sheep hear his voice and another they will not follow. And, were they of Christ’s fold, no man could pluck them out of his hand (John 10 :29).
Thus, John warns the churches and specifically Gaius that false teachers are known by their deeds and words, as in the case of Diotrephes. In such a church and church leader, the love of God is not found; for, love of the brethren is in the heart of all who truly believe.
V. 11
“11 Beloued, follow not that which is euill, but that which is good. He that doth good, is of God: but hee that doth euill, hath not seene God.”
John warns the “beloued,” (that is truly born again believers) to follow not after the likes of Diotrephes and his followers; for they are workers of evil. Instead pursue righteousness and affiliations with those who walk circumspectly in the doctrines of Christ and the example that Christ and the Apostles set for all believers. The formula is quite simple: those who do good are of God and those that do evil, know not God.
V. 12
“12 Demetrius hath good report of all men, and of the trueth it selfe: yea, and we also beare record, and ye know that our record is true.”
Here, John introduces Demetrius, who, like Gaius, proved his faith in Christ by his works. “All men,” presumably those in the church and those without, spoke of his exemplary character and commitment to that which is right. Within the church, believers testified of his faithfulness to “the trueth,” meaning the Gospel of Jesus Christ. John confirms this by stating that he and the Apostles and other believers “beare record,” knowing Demetrius personally and witnessing his walk with the LORD. In him they found no contradiction; therefore John states unequivocally that their report of Demetrius is true and verifiable (Deuteronomy 19:15; Matthew 18:16 & 2 Corinthians 13:1).
Vs. 13 - 14
“13 I had many things to write, but I will not with inke and pen write vnto thee. 14 But I trust I shall shortly see thee, and wee shall speake fact to face. Peace bee to thee. Our friends salute thee. Greet the friends by name.”
Some things were better not communicated in writing, as persecution within the Roman Empire was commonplace, and anything that appeared to go against official Roman religions and Rome’s eternal stability would be met with reprisal by the authorities. Furthermore, John fully planned to visit the church in mention and felt it more expeditious to speak with them freely in person, when not only John would speak, but listeners could respond directly without the encumbrance of writing letters and having them delivered.
He wishes the brethren peace; that is the peace of God and peace with God, not as the world understands peace. Peace, as the faith determines is eternal; for, it is only extant in those not at enmity with God, and realized only by those fully established in Christ unto salvation. This is eternal peace; while the peace of the world is temporal. If it even exists in the world, it is but for short periods of time.
Finally, friends of Gaius and the churches send their greetings; for, it appears some knew each other personally. And, though John appears to write specifically to Gaius, his letter is intended for general consumption of all who truly believe. Thus, he wants them to understand that they are in his thoughts and prayers and of those in his present community of believers. This is an expression of the unity of the body of Christ.
Comments (5)
Thanks for explaining to us step by step
Hi Lynne, I always need help proof reading. As I'm sure you know, it's easy to miss your own mistakes. Somehow, your brain makes corrections while you're reading.
It’s true Reg ! Whenever I see a misspelling I always know what you meant to write. And it’s never a mistake to my knowledge that changes the meaning thus far 👍
Thank you so much. Do you have a pdf link?
I do, and I'll post it as soon as gone through for a final editing.