Truth Magazine

By Karl Diestelkamp

Third John sets forth a vivid contrast in the obedience, behavior and response of two men, Gaius and Diotrophes, to apostolic instruction. Diotrophes presents an obstinate and negative influence in reference to assisting those in need who preached the gospel. On the other hand, Gaius had become one of the “fellow-helpers to the truth” by his aid to those Diotrophes refused. Vital, relevant lessons are to be learned, from this comparison, by Christians everywhere.

The aged apostle John addresses “the well beloved Gaius” whom he also loved “in the truth” (v. 1). There is no definite way to determine if this Gaius is the same as any of those named elsewhere in the New Testament (Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14), though the man in Romans was said by Paul to be “mine host and of the whole church,” thus possessing attributes like the Gaius of 3 John. Obviously, Gaius was a highly esteemed brother, not only by John, but by all who knew him. Such love was “in truth” – in keeping with obedience to truth on the part of Gaius (cf. 2 Jn. 1).

John affirms his desire that “in all things” Gaius might prosper and be in health to the same degree and proportion that his soul prospered (v. 2). By his faithfulness, he was “laying up treasure in heaven” (Matt. 6:19-21) and his soul prospered, but John wished that he might receive general prosperity and good health as well. This would evidently promote his usefulness in the body of Christ. The chief concern of every Christian is to be “the things above” (Col. 3:1-3). Opportunities to assist brethren and further the cause of Christ compliment that concern.

Those whom Gaius had assisted had reported back to John and he rejoiced on hearing their report about Gaius and his walk in the truth. Gaius not only had the truth residing in him, he also lived according to it as could be observed in his daily behavior. For John, no joy surpassed that of knowing that his “children” were faithfully walking in the truth (v. 4). It may be that Gaius had obeyed the gospel through the teaching of John, making him his “child in the faith” just as Paul referred to some m “sons in the faith” (1 Tim. 1:2; Tit. 1:4).

Gaius had diligently cared for brethren whom he knew as well as those (strangers) who were not personally known to him. John commends him for this assistance (v. 5). Such hospitality went beyond a casual “be ye warmed and filled” (Jas. 2:16), for his actions were an open challenge to the dictates of Diotrophes who tried to stop the response of brethren to the needs of those who came from John.

The brethren whom Gaius had helped had given testimony of his love and good work before the church (v. 6). John tells him he would do well to “bring forward on their journey” such ones as these. This would involve whatever was needed by the travelers, including financial support (cf. Tit. 3:13). A Christian is to assist other Christians as they have need and he has ability. This includes the one “taught” providing for the “teacher” (Gal. 6:6). The church may also be involved in the work of “bringing on their way” faithful gospel workers (Rom. 15:24; Phil. 4:3).

Those assisted and to be assisted had gone forth to make known the name of Christ and his authority “taking nothing of the Gentiles” (v. 7). Therefore, responsibility for sustaining and supporting the teachers of the lost falls upon children of God and not upon unbelievers.

All saints ought to welcome (receive) such laborers for the Lord, that we might be “fellow-helpers to (for/with) the truth (v. 8). Christians ought to relish the opportunity to have a part personally in the great work of preaching and teaching the gospel. We become “fellow helpers” as we assist those who labor as we can not, either because of lack of ability or lack of opportunity. Elsewhere, Paul refers to Titus as his “partner and fellow-helper” (2 Cor. 8:23) and others as “fellow workers” (Col. 4:11), “yoke-fellow and fellow-laborers” (Phil. 2:25), and “helpers” (Rom. 16:3, 9). He says that those who plant and those who water are one and are “laborers together with God” (1 Cor. 3:9). The Corinthians were “helping together by prayer” for Paul (2 Cor. 1:11), who had earlier instructed them to properly regard those who had given themselves to serving the saints and “every one that helpeth with us, and laboreth” (1 Cor. 16::5, 16). The tragedy of seeing only the needs of a local work is not new. Many are content to see a work begun and maintained where they are and where they can “oversee” every aspect of it, but have little or no interest in the needs of faithful workers elsewhere or of lost sinners everywhere. Ours is to hold up the hands of diligent workers in behalf of truth and yet not diminish our own labors in the cause of Christ. Our goals must include the defense of the gospel (Phil. 1:17, 27; Jude 3), the spread of the truth (1 Tim. 2:3, 4) and the salvation of lost souls (1 Cor. 15:1, 2) without regard for personal ambition and recognition (1 Cor. 3:5-7).

John had written to the church, but a lover of preeminence (Diotrophes) rejected the authority of the apostle (“receiveth us not”) in the matters about which he had written (v. 9). John promised to deal with Diotrophes when he has the opportunity (v. 10). Diotrophes was in line for a reprimand for the works which he did, including “prating against” John “with wicked words,” a refusal to fellowship brethren and his efforts to isolate anyone who did receive those brethren he had rejected. His efforts to control the church may be broken down under five headings: (1) he rejected the instruction of the inspired apostle John; (2) he used wicked words to accuse John and other faithful disciples; (3) he personally refused the brethren who came from John to where he was; (4) he forbade other Christians to receive these traveling brethren; (5) he “cast out of the church” those who disregarded his dictatorial pronouncements. John reminds Gaius to “follow not that which is evil, but that which is good” (v. 11). That John includes the evil work of Diotrophes is clear as he says, “He that doeth good is of God: but he that doeth evil hath not seen God.”

What had been a burden, imposition and intrusion to Diotrophes was not such to Gaius and to others. Demetrius is held up as a good example worthy of imitation as everyone who knew him would testify (v. 12). The love of Gaius for his brethren had manifested itself in his care and assistance to those in need of such. Diotrophes had yet to learn the lesson set forth in 1 Jn. 3:11-18 regarding love of his brethren. “But whoso hath this world’s good, and seeth his brother in need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in work, neither in tongue; but in deed and in truth” (vv. 17, 18).

In closing, John stated that he had many things to say, but he was not content to write them. His desire was to come to Gaius where he could talk with him face-to-face and at the same occasion of his visit he would deal with Diotrophes (v. 13). Those who are “friends” of Gaius and the brethren send greetings to their “friends,” indicating a mutual set of motives, values and goals in spiritual matters.

The lesson is that “fellow helpers to the truth” are those who labor according to the truth, following precisely the will of Christ. Those who seek to “serve God in their own way’; (Rom. 10:2, 3) and who call “Lord, Lord” without doing the will of the Father (Matt. 7:21-23) are not at all “fellow helpers to the truth” but are in reality against Christ (Lk. 11:23). Gaius had engaged in profitable spiritual activity in the face of opposition and without concern for himself. May his “tribe increase as Christians imitate this worthy example (Phil. 3:17).

QUESTIONS

1. Who are the principal characters in 3 John?
2. What caused John to say the soul of Gaius was “prospering”?
3. List that which was a great “joy” to the apostle John?
4. Who are the “strangers” of the text?
5. What is involved in “bringing” someone “forward on their journey?”
6. Why would these who went forth not take anything of the Gentiles?
7. Specifically, how may we be “fellow helpers to the truth” today?
8. Enumerate the listed faults in the character and action of Diotrophes?
9. Could Diotrophes actually cast people out of the church?
10. What does our conduct and example tell about that which we follow?

Guardian of Truth XXV: 15, pp. 234-235
April 9, 1981

By Ron Halbrook

1, 2, and 3 John are a cluster of spiritual diamonds small in size but full of value and beauty. The second letter consists of a salutation (vv. 1-3), counsel and warning (vv. 4-11), and a conclusion (vv. 12-13). Truth, love, obedience, and the teaching of Christ are presented in perfect union. If these lessons are written upon our heart, we have both the Father and the Son. Whoever transgresses or refuses to abide in that teaching is cut off from God. The Holy Spirit emphasizes this warning in 2 John.

Salutation (vv. 1-3)

John writes as “the elder unto the elect lady and her children, whom I love in the truth.” He is the aged or last – living Apostle. Besides an elect lady and her children, he mentions her sister and nephews in the letter. These are family terms to be taken literally in the absence of any compelling reason to regard them as figurative. John’s use of plural pronouns is considered evidence by some writers that a local church is addressed figuratively. The pronouns are as easily understood if they refer to a lady and her remaining children at home or other people standing with her for the truth. Why is the letter addressed to the lady rather than her husband? Among first century saints, as today, many widows were serving God and many women whose husbands did not serve Him. These women are elect or chosen unto God through the gospel which He gave, which they have obeyed, and in which they stand (1 Cor. 15:1-3; 2 Thess. 2:13-15).

Legion are the numbers of such Christians through the centuries, unknown by name in recorded history and, therefore, unknown to us. These who are passed by as nothing in the esteem of this world are the very elect of God (1 Cor. 1:26-29). John’s letter reminds us that our lives and the choices we make are recorded in heaven. If we look to eternity and seek the esteem of God, our lives have meaning and purpose which pale the annals of history written by and about a humanity shrouded in darkness.

John’s love was without alloy, corruption, hypocrisy, or sinister motives. He did not love the lady as seeking to use her for his own lust or greed but loved her “for the truth’s sake.” All who “know the truth” know this love toward all of the elect of God. Here is a life and love which find all their object and meaning in the truth. It – the truth – is both in use and with us, both for time and eternity, so long as we are faithful to it, truly living our lives “for the truth’s sake.”

John wishes and pronounces with confidence a three-fold blessing. Grace is God’s free and unmerited favor, from which all blessings flow, especially those of His merciful compassion and forgiveness in reconciliation for the sinner. This bounty comes “from God the Father, and from the Lord Jesus Christ, the Son of the Father.” This identifies Jesus Christ as Deity, sharing the nature of Godhood. He is the unique Son of God, not in the sense that one’s sonship can be used to express the beginning of His existence but rather in the sense that one’s sonship guarantees the nature of His identity. Jesus Christ is “the Son of the Father,” guaranteeing that the Father and the Son share the one nature of Deity. In the Godhead, truth and love are united. They are cords inseparably intertwined. So it is to be among men who serve God. The Holy Spirit makes “‘truth and love” major themes of John’s letter. Grace, mercy, and peace from God dwell only in the realm of truth and love.

Counsel And Warning (vv. 4-11)

John rejoiced greatly to have found in his travel some of the lady’s children who were “walking in truth, as we have received a commandment from the Father.” This denotes truly living the pattern of conduct commanded by God. God’s truth, love, and law are Divine in origin; therefore they are exalted beyond all powers of human experience or imagination (as to origin). Yet this Divine truth, love, and law is given to and for man. They are perfectly adapted to his need and ability. The gospel for the high, low, mighty, weak, wise, and uneducated is also for both old and young. John found some children of a godly mother who were giving the strength of their youth to God. We still find them today, a marvelous testimony to the simplicity of the gospel. Christ belongs to all of humanity suffering under the crushing weight of sin. If only men will hear Him and have Him, He is the answer to their deepest needs. He is adequate, more than adequate, all-sufficient!

The life of truth and love is embraced by means of God’s commandment. God has revealed truth for our belief, provided the example of love for our imitation, and spoken His law for our obedience. All this – truth, love, and law – is found in the person of Jesus Christ. In Him, God gave and we find the fulness of grace and truth (Jn. 1:14-18). “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (14:6). The truth “is identical with Christ’s message (Jn. 1:17), and with Christ’s Person (Jn. 14:7)” (B.F. Westcott, The Epistles of St. John, p. 225). All of- truth prepared for man. is given by God through Christ and summed up in Him. W.E. Vine’s Epistles of John comments on 2 John 4,

Love, truth and obedience are connected. Love without obedience is mere sentiment, and lacks reality. Obedience without love is mere servility. Love and obedience must be founded on, and directed by, truth. Truth finds its expression and activity in love; they form together (and they are found together here only in the N.T.) a doctrinal and a moral harmony (p. 115).

The perfect harmony of love, truth, and obedience are perfectly manifested in life, work, and teaching of Jesus Christ.

Love Obeys, Obedience Loves (vv. 5-6)

John appeals to the lady to continue in the love which Jesus originally taught the Apostles and which John originally taught her. The defense of apostolic authority appears here as throughout the letter. John admonishes all who are with his Christian friend to continue in the truth of love and the love of truth, without wavering, in keeping with apostolic instruction. Beyond this teaching are found no truth and no love.

The command to love began when God first made man. Yet, in the person and work of Jesus Christ a new and higher standard of love is revealed. With the fulness of grace and truth came also the fulness of love. The Master said, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (Jn. 13:34-35). It is this love which causes one to give of himself for the good of someone else. Jesus gave until there was nothing left He gave His life!

This is the love which John had preached and the lady had “heard from the beginning,” that “ye should walk in it.” The love which Christ manifested summarizes the love which God commands. “The commandment” is love, for this encompasses all else that God asks. Therefore, the realization of this commandment (singular) involves our walking “after his commandments” (plural). “Love strives to realize in detail every separate expression of the will of God” (Westcott, p. 228). “The plural expresses the attitude of love in general; it consists in the fulfillment of all God’s will” (Vine, p. 115). But all of God’s will is summarized in the unselfish, sacrificial love of Christ. If we will but surrender arrogant love of self for an unselfish love of God and fellow man, our obedience will be easy and our duty in all things delightful.

All of our service to and life in God is realized as we walk in love, as did His Son. It is not optional. Neither is it drudgery. This love so fully characterizes God that it may be said, “God is love” (1 John 4:8). Never are we closer to God, never so satisfied in fulfilling the purpose of our existence, never so truly blessed and happy, than when walking in this love which gladly embraces and gladly obeys every command of God.

A Deceiver and An Antichrist (vv. 7-8)

Since our love for God is inseparably intertwined with truth and obedience, this love perfectly protects us from the subtle maneuvers of error. Therefore, John moves easily from admonitions on love to warnings against error. Not a few, but many deceivers have gone out from the Apostles and their adherents, as though representing the great cause of truth. In particular, John names those teachers who confess not – whether by positive denial or by studied omission – the coming of Jesus Christ in the flesh. Historians tell of various theories popular in the first and second centuries which considered all matter and, therefore, human flesh as evil in essence. In view of this theory, God had not actually come in flesh nor could He ever so come. Man’s goal must be to transcend and escape life in the flesh. Christians by keen intellectual insights can reach levels of spiritual development which free man from the taint of the fleshly body, from the restraints against sin in the body, and from the limits of apostolic teaching. It must be stressed that the false teachers specified by John believed in God, the Bible, the life of Jesus, the church, and other matters taught by the Apostles. Why, then, the problem? Why not emphasize agreements and build bridges? The same men differed as to the content of teaching on the above themes and failed to see that the gospel is emasculated by the deviation. These are the same deceivers discussed in I John who argued that man can walk in the light of God will continuing to practice sin in the body.

The false teacher rarely sees the destructive implication and effects of his fond theories, and so usually protests that his opponents see dangers which do not exist. He cries that he is misunderstood, misquoted, and mistreated. What the false teacher whom John opposed did not see is that the deviation invalidated the atonement, human redemption, the mediation of Jesus Christ, the meaning of His example, to us, His position as man’s sympathetic Savior, and much more. “If Christ be not truly human, the chasm which parted earth and heaven has not been bridged over. God, as before the Incarnation, is still awful, remote, inaccessible” (quoted in Pulpit Commentary, Vol. 22: The Second Epistle of John, p. 10). The same may be said of the modern theories denying the Deity of Jesus Christ. If Jesus be not truly Divine, the chasm still exists and we are utterly without any certain knowledge of God’s will and of His purpose for us in life.

The theories of men in departing from apostolic truth oppose both man and God. “In the capacity of `the deceiver’ the evil teacher acts against men; in his capacity as ‘the antichrist’ he acts against God” (Vine, p. 117). As can be seen in the case with which John dealt, man destroys himself when he opposes the truth revealed by God.

In the face of error’s subtle appeal and destructive force, the elect lady and those with her are cautioned to examine themselves. Eternal vigilance is the price of truth and freedom from Satan’s snares. Apostolic teaching had produced fruit in the form of adherents. Brethren who wished to receive the final and full reward must maintain their stand for apostolic truth. By neglect, indifference, and compromise, the labor’s of John could be nullified or lost. Accompanying the loss to John of his labor’s fruit would be the greater loss to his brethren who were seduced – the loss of their eternal reward.

Whosoever Transgresseth (vv. 9-11)

The danger of losing the eternal reward is not confined to any one person, one group, one sin, or one false doctrine. It is “whosoever” transgresses, goes onward, or pushes forward. “Whosoever” means everyone and anyone. The transgression or forward march is parallel to abiding not in the doctrine of Christ. The key idea is the violation of set limits. Invariably, the false teacher regards his movement beyond the limits of New Testament teaching as exciting discovery, progress, advance, greater knowledge, deeper experience of truth, liberation from enclosure, and the sweet secrets of super spirituality. The simply faith and practice of the New Testament, along with those adhering to these, are regarded with a mixture of contempt and condescension. The spirit is accompanied by pious professions of humility with both pity and consternation for the opponents labeled “traditionalists,” “legalists,” “antis,” “religious detectives,” “spiritual cannibals,” “political brokers,” “brotherhood watchdogs,” and the like.

The boundary lines for truth, love, and obedience are laid down by the teaching of Jesus Christ. To go beyond what Christ taught (both in person and through His Apostles; Heb. 2:1-4; Jude 3) is to go beyond God, that is, to leave Him and lose Him. Why? Because “God” is “both the Father and the Son.” To leave one is to leave the other, and to lose either is to lose God. “Both the Father and the Son” are one in nature, will, purpose, and teaching. As to persons or the individuality of personality, it is “both .the Father and the Son” – two. But as to the nature of Deity, it is one nature – the nature of “God.” Therefore, the man who abides in the teaching from Jesus Christ, has the Father as well as the Son. – The gospel reveals that it is utterly inconceivable and impossible to have God, except through the teaching of Jesus Christ. When He promised to guide the Apostles into “all truth” (“the truth in all its parts”), He affirmed, “I am the way, the truth and the life: no man cometh unto the Father except by me” (see Jn. 14:6, 16-17, 26; 16:13). All our knowledge of the teaching of Christ is through His Apostles. All our knowledge of the teaching of God is through Jesus Christ, the Son of God. We must, therefore, abide in this teaching!

When the false teacher comes to us for aid and comfort, hoping to utilize our name, influence, and facilities to advance his cause, what are we to do? He is not to be received into the house. Do not invite Satan to make your house his workshop, hotel, base of operation, and classroom. Shut the door. Send the man on his way. Let him go elsewhere. Do not wish him well in his work. To give aid and comfort to the enemies of God in their destructive cause is to share to some degree in their destructive work. If we share their work, we must share their reward. Thus, we number ourselves with those who have not God. The elect lady is to make her home a bastion for truth, a bastion against error – closed up tightly against every advance of its advocates. Their siren calls for sympathy and for help to their cause, though sung with bewitching sweetness, are to be utterly rejected. Let the Trojan horse stand outside the gates until it decides to move on or else rots in the weather.

Conclusion (vv. 12-13)

John’s heart is all full of admonition, warning, and encouragement, but he says that his brief letter must suffice until he can come for a personal visit. He seeks only the lady’s good and that her joy may be full. Her nephews send greetings. So the letter ends with this tender human touch. This letter shines brilliantly with love for God and for truth, and love for the brethren. Let us catch the gleam in our own hearts and lives that we, too, may send it on.

QUESTIONS

1. To whom did John write? What are some things we can learn about this person’s family, circumstances, and influence?
2. Discuss the nature of John’s love for this person.
3. How does John introduce the nature of the Godhead, and what blessings come from God?
4. What may we learn from the lady’s children living as God commanded?
5. Does John teach love without obedience, or obedience without love? Discuss.
6. How is Jesus Christ the perfect standard of love?
7. What are some dangerous implications and consequences of not confessing Jesus Christ is come in the flesh?
8. Discuss the difference between how the false teacher views himself and how the Holy Spirit teaches us in 2 Jn. 9 to view the false teacher.
9. Why must we abide in the teaching of Christ and not abide in the violation of that doctrine?
10. What must we do when the false teacher comes seeking our aid to advance his cause?

Guardian of Truth XXV: 15, pp. 230-233
April 9, 1981

By Hoyt H. Houchen

Faith is the need of the hour. From the pen of John we read, “For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith” (1 Jn. 5:4). In a world of doubt and unbelief, a world of atheism, infidelity, and agnosticism, the emphasis upon faith is most timely. We need faith in ourselves, in our country, in our fellow man, but more important and basic to everything, is the need for our faith in God. This indeed is the victory of the Christian as he strives to please God in a society where sin is rampant.

That faith is essential to salvation, no Bible believer denies. Many are the passages in the New Testament which teach that we are saved by faith (Mk. 16:16; Jn. 3:16, 18, 36; Acts 16:31; Rom. 5:1; Heb. 11:6 etc.). The issue that divides us in the religious world is not whether we are saved by faith, but rather, “What is faith and at what point is one saved by faith?” We can well ask, “By what kind of faith is the believer saved?” This the real issue.

In their efforts to prove their doctrine of “faith only” the idea that one is saved the moment he believes that Jesus Christ is the Son of God (and without any further acts of obedience), denominationalists turn to passages in the New Testament which only mention faith. Their conclusion is that salvation is by faith only.

This study is confined to a few specific texts in the epistle of First John which are relied upon to prove the doctrine of “faith only.” The first passage in the epistle in which the exercise of faith is mentioned is:

1 John 3:23

“And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, even as he gave us commandment.” This verse teaches faith, but it does not teach “faith only.” It is significant, in the first place, that John is addressing Christians. This faith is to be active in the life of God’s children as it continues to work through love (Gal. 5:6). Faith and practice, two inseparable conditions for becoming a Christian, are also essential after one has become a Christian. The “faith only” adherents fail to recognize faith as a work (Jn. 6:29); it is not man’s work, but the work of God in that He provided it as a necessary condition for man’s salvation. Faith works through love. Jesus said in His discourse to His disciples, “If ye love me, ye will keep my commandments” (Jn. 14:15). John wrote in his first epistle, “For this is the love of God, that we keep his commandments . . .” (1 Jn. 5:3). All through this epistle, the author urges his readers to love one another (2:10; 3:11, 13 etc.). This love, which is continuous, is prompted by belief. One can not believe without loving, nor love without believing. Belief and love go hand in hand. Since love is the keeping of God’s commandments, as we have seen (1 Jn. 5:3), therefore to believe is not merely acknowledging Jesus Christ, but submitting to the other necessary conditions of salvation. These conditions are repentance (Acts 17:30), a confession that Jesus Christ is the Son of God (Acts 8:37), and baptism for the remission of sins (Acts 2:38). To believe in the name of Jesus Christ is to believe in all that is revealed about Christ, to accept Him for what He is and for all that He does. Those who rely upon 1 Jn. 3:23 as a proof text for “faith only” fail to consider the fact that John is writing to Christians, and they also miss the point of what is involved in belief.

1 John 5:1

“Whosoever believeth that Jesus is the Christ is begotten of God . . . .” The advocates of “faith only” contend that this verse teaches that one is saved before he is baptized. Again, as in all of these faith passages in John’s first epistle, he is addressing Christians, not aliens. John was dealing with a problem. Some denied the deity of Christ by denying that Jesus was the Christ. Others denied His humanity by denying that Christ was Jesus. Still others believed that the fleshly body of Christ was only a phantom. John was showing who was the genuine child of God. The true child of God would confess that Jesus is the Christ (1 Jn. 4:2, 3). He thereby acknowledged both His deity and His humanity. By confessing that Jesus came in the flesh, he also acknowledged His reality. So, in this passage a line of demarcation is drawn between true believers and heretics. John was not giving a condition for becoming a child of God, in the first place. He was simply pointing out who is the real child of God in contrast to the one who merely claimed to be.

An interesting consideration at this point is the dilemma in which the “faith only” adherents place themselves. We have already observed that John is addressing those already baptized – Christians. But the believer is not the only one who is said to be begotten of God. In this same epistle John declares that, “everyone that loveth is begotten of God” (1 Jn. 4:7). The apostle tells us that whoever believes is begotten of God (1 Jn. 5:1) and everyone who loves is begotten of God (1 Jn. 4:7). If 1 Jn. 5:1 teaches that one who believes is saved before he is baptized, then we simply ask, which comes first – faith or love? If faith comes first and one is begotten of God the moment he believes, then he is begotten of God before he loves God. If love comes first then one is begotten of God before he believes. The argument is made that because one believes before he is baptized and the one that believes is born of indestructible God, therefore one is born of God before he is baptized. But the same argument would prove that one is born before he loves, or he is born before he believes. The argument proves too much, and what proves too much does not prove anything.

Who is the one begotten of God? Other statements in this first epistle reveal to us that the one who is begotten of God is not the one who only believes without any further acts of obedience. We have already seen that the one who loves is begotten of God (4:7). We consider other statements. “He that acknowledgeth the Son hath the Father also” (2:23). “Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (4:3). “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (4:15). “He that keepeth his commandments dwelleth in him, and he in him” (3:24). “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar and the truth is not in him (2:3, 4). “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous” (3:7).

By summing up the foregoing statements we learn who is saved or born of God. (1) He is the one who believes, (2) the one who loves, (3) the one who acknowledges or confesses Christ, (4) the one who keeps the commandments of God and (5) the one who does righteousness. These statements are all found in the same book. Will the “faith only” advocates who use 1 John 5:1 as a proof text of who is born of God, accept these other verses also? They are found in the same epistle.

Faith includes obedience. “But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them another way? For as the body apart from the spirit is dead, even so faith apart from works is dead” (Jas. 2:20-26). So, saving faith is obedient faith. Since faith without works is barren – unfruitful, it follows that the faith referred to in 1 John 5:1 is an obedient faith – a faith that takes God at His word and does what God says to do and in the way that God says to do it.

1 John 5:4

“For whatsoever is begotten of God overcometh the world: and this the victory that hath overcome the world, even our faith.” Again, John is addressing Christians. Here he is encouraging them in the midst of their hardships. In spite of these, they will conquer their foes by faith. “Faith is the Victory,” and as we sing this song, we are reminded of the words in 1 John 5:4. This verse does not hint the idea, much less teach the doctrine, that one is saved when he believes and that before baptism.

1 John 5:5

“And who is he that overcometh the world, but he that believeth that Jesus Christ is the Son of God?” The proposition is that Jesus Christ is the Son of God. Again, John is not presenting a condition before ON is a child of God. He is pointing out that the true child of God is the one who believes this proposition. He confesses both the humanity (Jesus) and the deity (the Son of God). Here is the conqueror of the world in contrast to the one who denies the truth that Jesus Christ is the Son of God. Thus, this verse does not teach that one is saved by “faith only.”

1 John 5:10

“He that believeth on the Son of God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son.” When one refuses to believe God’s testimony upon any matter, it makes God a liar. How much then does it do so when one refuses to believe God’s testimony about His own Son? God declared Jesus to be the Son of God (Matt. 3:17; 17:5 etc.). To disbelieve that Jesus is the Son of God is to discredit the witness who is God Himself. John is not teaching here, nor anywhere else, that we are saved by “faith only.”

1 John 5:13

“These things have I written unto you, that you malt have eternal life, even unto you that believe on the name of the Son of God.” Again, in this text, as in all others which mention faith or belief, those who believe and teach “faith only” must prove that the faith or belief is separate and apart from any other act of obedience. This they cannot do. Those who are assured of eternal life are those who continue to believe all that Jesus is and does. Eternal life is conditional – dependent upon a continued faith or belief on the name of the Son of God. To conclude that one is saved by “faith only” before baptism is a mere assumption without proof. It is a complete removal of faith from the context of the entire epistle, and an ignorance of what is involved in faith.

Conclusion

The saved believer is the baptized believer. Luke records the conversion of the jailor in Acts 16. He asked the important question, “Sirs, what must I do to be saved?” (vs. 30). They commanded him, “Believe on the Lord Jesus, and thou shalt be saved” (vs. 31). They then spoke the word of the Lord to him” (vs. 32). Faith is produced by the preaching of the word (Rom. 10:17), so they preached to him so that he could believe. He then took them the same hour of the night, washed their stripes and was baptized. “And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God” (vs. 34). Notice the phrase: “having believed in God.” His belief was consummated by his acts of obedience – repentance and baptism. Here is a plain example that the saved believer is the baptized believer.

All conditions of salvation must be summed up and accepted as a whole. Those who believe that salvation is by “faith only” make the fatal mistake of basing their doctrine upon passages which mention faith without considering passages which mention other conditions. When they see a verse that mentions “faith” they assume that it means “faith only.” They fail to realize that all conditions must be accepted as a whole. Repentance saves (Acts 2:38), a confession that Jesus Christ is the Son of God saves (Acts 8:37; Rom. 10:10), and baptism saves (1 Pet. 3:21).

We have examined the so-called “faith only” texts in 1 John and not one of them teaches the doctrine of “faith only.” There is not a passage in the Bible that teaches it. When all will acknowledge that truth is harmonious and that it must be derived by considering all passages upon a given subject, much division and confusion will be eliminated.

Truth is the most valuable commodity on the market today because the salvation of the human soul is dependent upon it. With open hearts may we ever seek it, obey it, and live by it.

QUESTIONS

1. Why is faith important? What is the issue of faith?
2. What is the significance of faith and love in 1 Jn. 3:23?
3. What does it mean to believe in the name of Jesus Christ?
4. What is the problem with which John is dealing in 1 Jn. 5:1?
5. How do “faith only” adherents place themselves in a dilemma with regard to faith and love?
6. Name some other things by which we are said to be begotten.
7. Prove that faith includes obedience.
8. What kind of believer is the saved believer?
9. What is the basic error of those who teach “faith only”?
10. What principle of interpretation will eliminate confusion and division?

Guardian of Truth XXV: 15, pp. 227-230
April 9, 1981

By Johnny Stringer

The idea that one can maintain his relationship with God and continue to be counted righteous in God’s sight, even while he is persisting in sin, is patently false. In the verses under consideration in this article, John makes clear the necessity of living righteously, not sinfully.

Abiding In Christ Involves Not Sinning

In verse 6 the apostle writes, “Whosoever abideth in him sinneth not.” Does this mean that he never commits a single act of sin? No, it cannot mean that, for this would contradict John’s teaching in 1 John 1:7-2:2, where he teaches that all of us sin at times. These verses show that even the one who walks in the light sins occasionally, so that he must be cleansed by the blood of Christ. The one who walks in the light, therefore, is not one who never commits an act of sin; rather, he is one whose general walk is in accordance with God’s word, and who, when he does occasionally sin, renounces it, seeking God’s pardon on God’s terms so as to be cleansed.

Since John’s statement cannot mean that the one who abides in Christ never commits a single act of sin, it must mean that sinning is not his way of life. Greek scholars confirm this conclusion. They affirm that the verb used by John denotes habitual action, not a single act of sin. The famous B.F. Wescott says, “It describes a character, `a prevailing habit.’ ” John’s meaning might be illustrated by the statement, “I do not drive fast.” When I make that statement, I mean that I do not make a practice of driving fast, but this does not rule out the possibility that I might drive fast in an exceptional situation, such as an emergency trip to the doctor.

The one who abides in Christ, then, does not continue in sin; sin is not his way of life. If he occasionally commits a sin in a time of weakness, he does not persist in it; rather, with a penitent heart he seeks God’s forgiveness on God’s terms (Acts 8:22; 1 John 1:9). It is clear, therefore, that the one who persists in sin is out of Christ. One simply cannot persist in sin and maintain his relationship with Christ. This point is reaffirmed in 1 John 3:24. The significance of this point is obvious in view of the declaration, “Blessed are the dead which die in the Lord” (Rev. 14:3). In order to die in the Lord, we must first live in the Lord; but those who live in sin are out of the Lord, hence will not enjoy the blessings that will come to those who die in Him.

Persistent Sinner Does Not See or Know Jesus

Continuing in verse 6 to show the necessity of not practicing sin, John asserts, “Whosoever sinneth hath not seen him, neither known him.” Again, the verb “sinneth” denotes habitual action, so that John is speaking of the one who continues in sin, not the one who commits a sin on an exceptional occasion and then corrects it: Perhaps this was written in reply to those who claimed to have special insight and knowledge and a special relationship with Jesus, yet persisted in sinfulness. Their claims were false.

Does this mean that one who has ever at any point in the past seen or known Jesus will simply never go into a life of sin? Does it mean that if one goes into a life of sin, his sinfulness is proof that he never really knew Jesus in the first place? No, this cannot be the meaning, for such an interpretation would contradict other passages such as 2 Pet. 2:20-22. In that passage Peter speaks of those who have known Jesus and thereby escaped the pollutions of the world, yet have returned to a life of sin, so that their latter end is worse than the beginning. Peter thus pictures some who live in sin even though they have known Jesus in the past.

We must conclude, therefore, that when John says they haven’t known or seen Him, he must mean that they haven’t continued to know or see Him. This conclusion is verified by the testimony of Greek scholars regarding the verbs used in this verse. They are in the perfect tense. Concerning this tense, Marshall says, “The Greek perfect can generally be taken as represented by an English present: a past action continuing in its effect down to the present, in contrast to an action wholly in the past” (The Interlinear Greek-English New Testament, p. vii). Machen states, “The Greek perfect tense denotes the present state resultant upon a past action” (New Testament Greek for Beginners, p. 187). Machen goes on to say that the perfect tense is never used unless the past action had a permanent result. John’s usage of the perfect tense, therefore, proves that he does not mean that the habitual sinner has never at any time seen or known Jesus; he means that the sinner has not continued to see or know Him. In commenting on this verse, the eminent Greek scholar B.F. Wescott says, “The point regarded is present and not past . . . . It deals with the actual state of the man. Past sight and past knowledge cease to be unless they go forward” (The Epistles of St. John, p. 104).

Must Do Righteousness

In verse 7 John affirms, “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” We have learned that the persistent sinner is out of Christ and has not continued to see or know Jesus. Here we learn that he is not regarded as righteous in God’s sight. It is the man that does righteousness that God regards as righteous.

Doing righteousness in this verse does not have reference to sinless perfection. As we have already discussed, all of us sin on occasion, and there are provisions for forgiveness (1 John 1:7-2:1). Doing righteousness is the same as walking in the light, the meaning of which we have already explained. The one who does righteousness is the same as the one that sinneth not (v. 6). As explained in our discussion of that verse, the reference is to a general way of life. His way of life is not to sin, but to live righteously; and when he does occasionally sin, he does not persist in it, but penitently turns from it and seeks God’s forgiveness (Acts 8:22; 1 John 1:9). The one who lives such a generally righteous life is counted righteous, not because he has lived a perfectly righteous life, but because of the forgiveness that one receives who does not persist in unrighteous conduct, but meets God’s conditions to be pardoned of his occasional sins (1 John 1:7-9).

Note that John says not to let any man deceive us about this matter. John recognized the danger of being deceived by false teachers who would lead us to believe that we can persist in unrighteous, sinful actions, and still be regarded as righteous in God’s sight. There are those today who would deceive us into believing that pernicious error, even among our own brethren. We have brethren who tell us that we stand righteous in God’s sight, not through doing righteousness, but through having the perfect righteousness of Christ imputed to us – that is, through receiving credit for the perfectly righteous life that Christ lived. This means that when God looks at us He will not see certain sins in which we impenitently persist, and which we refuse to correct; rather, he will see the righteous life that Christ lived, and give us credit for His righteousness. Don’t you believe it! According to John, it is the one who does righteousness -not the one who persists in some unrighteous actions but gets credit for our Lord’s righteousness – that stands righteous in God’s sight.

Summing up these verses, the one who persists in sin is in a tragic position. He is out of Christ, he doesn’t see or know Jesus, and he is not regarded as righteous in God’s sight.

QUESTIONS

1. According to v. 6, the one who abides in Christ does not ever commit an act of sin. True or False
2. One who persists impenitently in sin is out of Christ. True or False
3. What verse shows the importance of being in Christ when we die?
4. What kind of action is denoted by the verb “sinneth” in v. 6?
5. Give a passage which contradicts the idea that if one lives a life of sin, his sinfulness proves he never really knew Jesus in the first place.
6. The tense which John used in v. 6 for the verbs “seen” and “known” proves that the ones who live in sin have never at any time seen or known Jesus. True or False
7. Who is righteous in God’s sight?
8. Doing righteousness denotes sinless perfection. True or False
9. Doing righteousness is the same as walking in the light. True or False
10. Choose either (a) or (b) as the correct ending to the sentence. The one who does righteousness is righteous because (a) he lives a perfectly righteous life, (b) he is forgiven his sins.
11. What false theory is being promoted regarding how one becomes righteous in God’s sight?

Guardian of Truth XXV: 15, pp. 226-227
April 9, 1981