Truth Magazine

By Irven Lee

It is easy to show by the Bible that life is in the Son of God, but for us to be blessed by this knowledge we must give more than lip service to this truth. We are to wake up to the fact that our hope of glory is in Christ so that we will demonstrate by the things we say and do that we recognize Christ as our prophet, priest, and king. Nominal members of the church may say that Christ is the way, the truth, and the life, and that no man can go to the Father except by Him (John 14:6). Faithful members of the church so live that the world can realize that they understand that life is in the Son. They keep His commandments, they wear His name, they have fellowship in His suffering, and they are not ashamed to contend earnestly for the faith which He taught.

How can we know that we have the proper faith in and love for the Father and the Son? “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments; and his commandments are not grievous” (1 John 5:1-3). This faith that brings about the new birth is not too dead to act. It has been perfected by works of obedience. “Wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect.” (Read James 2:17-26).

The first three verses of 1 John 5 mention both faith and love as well as the commandments of God. “This is the love of God, that we keep his commandments.” Love that is in deed and in truth is acceptable (1 John 3:18, 19), but that which is only in word is not genuine. It takes obedience to perfect the faith, and it takes obedience to demonstrate the reality of our love. These works do not minimize the faith and love, for without them the obedience would not save. Keeping the commandments that are in the Bible would not save us if there were no living Savior. Without faith it is impossible to please Him (Heb. 11:6). He that believeth not shall be damned (Mk. 16:16). The faith and works would not suffice if we have not love (1 Cor. 13:1-3). If there is the living faith and the genuine love, the works will follow as night the day, and those who do their part in these matters will find life in the Son. God is no respecter of persons, but He is a respecter of character. One of any race or social class or economic standing can, through faith and love and the obedience they motivate, find eternal life as a prize or gift. (See Romans 6:23; Phil. 3:14; 2 Tim. 4:8).

Faith is a powerful force that can overcome or conquer the world. It includes hope as an essential part of it (Heb. 11:1). “Beloved, now are we the sons of God, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him, for ‘we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2, 3). The faith that overcomes does so by providing the hope that will cause a man to purify himself, and this is the desire of the Lord. He “gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Tit. 2:11-14).

Think of the passages to which we have just referred as we read more from 1 John 5. “Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” (vv. 4, 5). Christ takes those who have purified themselves by overcoming the world to be His own peculiar possession, to share with Him the inheritance of the Father. It is the unfeigned faith and the living hope it provides that give man the motive to purify himself. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever” (1 John 2:15-17).

He that overcomes the world is the one that does the will of God rather than living by lust. If a man is without faith, he is without hope and without God in the world (Eph. 2:12). The unbeliever is left with nothing but the world. There is no power given him to overcome the world. It will be shown at the last day that the population of this generation and all others will be divided into two groups. They will be placed on the right hand and on the left (Matt. 25:31-46). Who is to inherit life? Those who have been good and faithful servants are those who are full of faith. Faith is the victory. God adds to the church, which is His family, such as should be saved (Acts 2:47; 1 Tim. 3:15). They then are heirs of God and joint heirs with Christ (Rom. 8:16, 17). If we are His house, we are His family or His children. To think that in Christ we can have redemption through His blood, even the forgiveness of sins, should fill us with love and gratitude (Eph. 1:7). We love Him because He first loved us (1 John 4:19). How could we over emphasize the abiding faith, hope, and love (1 Cor. 13:13)?

“Who then can be saved?” Do you remember who said this, and do you remember the context? Recall this and you will have the level of thinking that is all too common among us. This is a question asked by the disciples of the Lord in connection with some remarks He made after the rich young ruler had come and gone. “Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying; Who then can be saved?” (Matt. 19:23-25). Today the rich man can buy the car or house he wants. He can travel far and wide. What is there that he cannot do? He cannot buy his way into heaven. Many may be “exceedingly. amazed” at that, but life is in the Son of God and not in one’s wealth. In fact, it is very, very hard for the rich man to humble himself enough to avoid trusting his riches rather than God. He, along with the crowd, may be “exceedingly amazed” to know that he is wretched, miserable, poor, blind, and naked (see Rev. 3:17). He might answer, “Who? Me?” if he were told that he is in special danger (read 1 Tim. 6:17-19; James 2:1-9). The man of wealth is inclined to feel that he is rich and in need of nothing. The rest of us are inclined to give him the good seat, and possibly call him an elder soon if we can ever get him immersed.

Many problems that have come to the church have come through our undue reverence for the unconverted prominent man. He is not likely to realize that God’s ways are as high above our ways as the heavens are above the earth. He may not realize that there is a way that seems right to man but ends in death. His money may be filthy lucre with rust from lack of use because of his selfishness and lack of regard for those who have made him wealthy. It is unfeigned faith which works by love that brings us to Christ where life is. Can we avoid the love of money and the deadly results of this love? Let us remember that life is in His Son so that we will set our affections on things above where Christ is. Treasures in heaven will not be stolen or contaminated by moth or rust. Faith brings the hope that will cause us to purify ourselves and have the patience to wait for the crown of righteousness. The incorruptible prize is reserved in heaven for those who are kept by faith.

Prayers that are made for a pretense, sitting in chief seats, or walking about in conspicuous robes hoping to be addressed with special titles will not bring us to heaven. The man of pride who was thankful that he was not like the publican was not as well off as the publican who humbled himself before God. Life is in the Son and not in prestige and the praise of men. The Lord does not go in for mere outward appearances. The faith that overcomes the world and the love that motivates one to keep the commandments will do what money and the praise of men cannot do. Christ is the door, and those who would seek to enter some other way are as thieves and robbers.

The Christ said “If ye believe not that I am he, ye shall die in your sins” (John 8:24). God publicly identified Jesus as His Son in whom He was well pleased. The unbeliever is in effect calling God a liar. Such an unbeliever cannot have life regardless of what else he may have. At death, he will leave all that this world has given during his entire stay in the flesh. That is when he will need faith, hope, and love. All unrighteousness is sin, and the true Christian does not continue in sin. Beware because this wicked old world lies in sin, but we have evidence to believe and the power to understand God’s will, so that we can be in Christ and know that we are in Him. Being born of God includes the fact that we have overcome the world.

John 5 tells us plainly that life is a gift from God and that this gift is in the Son. “He that hath the Son hath life; and he that hath not the son of God hath not life” (vs. 11, 12). The truth is just that simple. He will listen to His children who keep His commandments and pray in harmony with His will. Such people are rich toward God. They have precious faith now and the hope of eternal life. The true riches are for them through Christ.

QUESTIONS

1. How can Christians show that they believe that life is in Christ?
2. Find verses in other books of the New Testament that mention great spiritual blessings that are in Christ.
3. Is there some way that we have of knowing that we are redeemed?
4. 1 John 5 mentions prayers that are answered. What condition or conditions are listed in this chapter for acceptable prayer?
5. Point out statements in this chapter that show that such things as faith, love, keeping His commandments, etc., are related to our being acceptable to God.
6. Find one verse that makes it very clear that eternal life is in Christ.
7. 1 John 3:4 teaches that “sin is a transgression of the law.” Can you find a similar statement in 1 John 5?
8. May one correctly claim that he loves God if he does not keep His commandments?
9. Note the teaching in 1 John 5:1 concerning those who believe in Christ and love God. Whom else do they love?
10. Does 1 John 5:18 teach that if one is born of God and does not continue in sin, he is kept by God so that the wicked one will not harm him?

Guardian of Truth XXV: 14, pp. 214-215
April 2, 1981

By O. C. Birdwell, Jr.

The first six verses of chapter four seem to be set apart from the rest of the chapter. These first verses are introduced by the last verse of chapter 3 which says, “And hereby we know that he abideth in us by the Spirit which he gave us.” This presents a question and a problem to which John, by inspiration, feels the need to supply the answer. How could one, amidst so many false spirits and false prophets, know the Spirit of God? With this question at hand, John pauses in his discussion of faith, love, and keeping the Lord’s commandments to present the answer. In this discussion of the fourth chapter, primary attention will be given to the charge “Prove the Spirits.”

The presence of Jesus with the apostles was a settled matter. He had promised the Spirit. Now the Spirit had come and was providing that which had been promised. By this evidence they knew that Christ was with them.

The apostles had received the baptism of the Holy Spirit on Pentecost in keeping with the promise from Jesus (Acts 1:5; 2:1-4). The Spirit came to the apostles as a Comforter (Jn. 14:16); to teach them all things, and bring to their remembrance all that Jesus had. taught (Jn. 14:26); to bear witness of Jesus (Jn. 15:26); to convict the world in respect of sin (Jn. 16:8); to guide the apostles into all truth (Jn. 16:13); to declare unto the apostles the things that were to come (Jn. 16:13); and to glorify Jesus (Jn. 16:14). What the Spirit taught was from Jesus and the Father (Jn. 16:15, 16).

“Believe Not Every Spirit” (v: 1)

The writer is quick to warn people not to believe every spirit that is in the world. There are false spirits as well as the true Spirit. Under consideration is the contrast and conflict between the two kinds of spirits and the method by which the people could make a distinction. There is a need to make such a distinction. It involves truth and error, right and wrong, salvation and condemnation.

In order to justify believing every spirit and practicing any religious doctrine, some would compare religion to such material things as automobiles and refrigerators. They say that any of the many brands will get the job done. This analogy and comparison with religion will not hold up. Most any make of automobile will do a fair job of taking one where he needs to go. Any brand of refrigerator will provide ice and adequate temperature to preserve food. Only the religion of Jesus Christ, however, will provide the eternal salvation that the soul of man needs. Everything else is counterfeit and false. Jesus teaches that there are only two ways. One is a broad way that leadeth to destruction; the other is strait (difficult) and leads unto life (Matt. 7:13, 14).

“It seems that in this world there is no truth without its counterfeit, nor good wheat of God unmixed with tares. Christ is mimicked by antichrist; the Spirit of God is mocked by lying spirits and the prophets of truth are counterworked by `many false prophets’ which `have gone out into the world’ ” (Findlay, Fellowship in the Life Eternal, p. 311).

The warning, “Believe not every spirit,” should be preached and heeded today.

“But Prove the Spirits”

The alternative to believing every spirit is proving the spirits. We are, therefore, instructed to “prove the spirits.” There is, however, a present attitude at work in the hearts and lives of many religionists which runs contrary to this charge. Some would have us believe that nothing is false if the teacher is honest and sincere. Others would even hold the notion that if one is in the family of God all he need do is, apart from New Testament obedience, place his trust in Jesus. Believing false doctrine would not endanger his salvation. John did not teach this position. He said, “Prove the spirits.”

The need for such trying of the spirits is clearly shown in the account of Saul of Tarsus. We need to learn a lesson from Saul. He lived in all good conscience (Acts 23:1). This was before as well as after his conversion. Yet, while his conscience was clear he “beyond measure . . . persecuted the church of God” (Gal. 1:13). He speaks of his being at that time “chief” of sinners (1 Tim. 1:15). He believed the wrong spirit. He accepted the wrong teaching. He was sincere, but wrong. He needed to “prove the spirits.”

The idea that certain things are to be tried or proven is rather common in scripture. Notice things that are to be proven. (1) “Try your own selves, whether ye are in the faith” (2 Cor. 15:5). Paul also affirms that he was approved of God to be entrusted with the gospel, therefore, he did not strive to please men, “but God who proveth our hearts” (1 Thess. 2:4). (2) “But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor” (Gal. 6:4). (3) “Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proving of your faith worketh patience” (James 1:2, 3). (4) “Prove all things, hold fast to that which is good” (1 Thess. 5:21). Since we are charged to try self, work, faith, and all things, is it surprising that John tells us to “prove the spirits”?

“False Prophets are Gone Out”

The early Christians were soon to deal with false prophets. Jesus foretold their existence and activity during the period preceeding the destruction of Jerusalem. He said, “And many false prophets shall arise, and shall lead many astray” (Matt. 24:11). In verse 24 of the same chapter he said, “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.”

John probably wrote the statement which we are now considering after the Jerusalem destruction. The false prophets had not ceased their work. If anything, they became more prevelant. At the late date of John’s writing most, if not all, the apostles except John, were dead. Spiritual gifts by the laying on of the apostles hands were decreasing and disappearing. It was a time ripe for false spirits and prophets. “In such a situation, the gnostic heresy might pass as another manifestation of the spirit. The claim to special knowledge might be taken as knowing all mysteries and having all knowledge (1 Cor. 13:2). Indeed, such seems to be the case, for John’s aorist imperative is `stop believing every spirit’ ” (Gill, Hereby We Know, p. 96).

One Simple Test

“Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not Jesus is not of God.”

This simple test would especially :pply to the Gnostics of John’s day as well as to other similar religious beliefs that denied the incarnation. The test involved a confession of belief that Jesus had come in the flesh. The false teachers under consideration did not believe that He had come in the flesh, and , therefore, denied it as a fact. This is what identified them as false prophets and their teaching as coming not from the Spirit of God, but from false spirits. Testimony that Jesus had come in the flesh was made by the Holy Spirit through inspired men. The Spirit of God alone could assuredly make this proclamation which identified the Spirit as being from God.

We need to understand that John is not saying that all that is necessary to please God is to believe that Jesus came in the flesh. Paul wrote that those who teach “contrary to the doctrine which ye learned, . . . serve not our Lord Christ” (Ram. 16:17, 18). The doctrine they had learned was all the teaching received by Paul from the Spirit. To this John adds, “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son” (2 Jn. 9). One must abide in the teaching of Christ. This involves obedience and commandment keeping.

Believing That Jesus Has Come in the Flesh

There is much involved in the matter of believing that Jesus Christ has come in the flesh. Notice a few related facts: (1) He came as a fulfillment of Old Testament prophecy about the Messiah. He came to establish a kingdom. The kingdom was established and cannot be shaken or destroyed (Matt. 16:18; Dan. 2:44; Heb. 12:28). (2) He was born of a virgin, being “conceived in her” by the Holy Spirit (Matt. 1:20-23). He lived in a fleshly body, a fact denied by some who are identified by John and called false prophets. (3) He worked signs and miracles among the people and revealed to his apostles truth to be taught in the kingdom (Jn. 20:30, 31; Acts 1:2). (4) He has all authority in heaven and on earth (Matt. 28:18-20). (5) His New Testament is now in force and all religious truth which regulates our salvation is therein contained (Heb. 9:16, 17; Jn. 17:20, 21; Eph. 3:1-3). (6) His word shall judge us (Jn. 12:48). (7) By His word we are to judge all teachers and teaching (Ram. 16:17). If Jesus Christ has come in the flesh all of this, and much more, is true.

Further Evidence Given (5,6)

“They are of the world: therefore speak they as of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he who is not of God heareth us not. By this we know the spirit of truth, and the spirit of error.” Paul says about the same thing in the following words: “Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Ram. 6:16). The false prophets did not speak the things revealed by the Holy Spirit. They, therefore, were of the world. Those who reject the teaching of the Holy Spirit through the apostles and, instead of hearing the New Testament, hear and obey the false prophets, are also of the world. The Spirit of truth is known by hearing the apostles; the spirit of error by hearing false teachers.

QUESTIONS

1. How did the apostles know that Jesus was continuing with them? Discuss and explain.
2. Why would John warn man not to believe every spirit?
3. Discuss present-day attitudes toward the charge “prove the spirits.”
4. Relate some lessons we can learn from Soul of Tarsus on the subject of proving the spirits. Can you recall other Bible examples?
5. List and discuss other things the new Testament tells us to prove.

1. What opportunities in John’s day might false teachers use to teach their doctrines? Compare this to our day.
2. What was one test John gave to be used in trying the spirits? Why was there such a need for this test in John’s day?
3. Are all teachers who believe that Jesus Christ came in the flesh teaching the truth on other subjects?
4. Make a list of facts, commands, and promises that must be accepted if one truly believes that Jesus Christ came in the flesh?
5. Are we to prove teachers today? If so, how do we go about the task?

Guardian of Truth XXV: 14, pp. 211-213
April 2, 1981

By Johnny Stringer

Men generally fail to recognize the seriousness and the deep significance of sin. Some regard sin so lightly that they believe people can persist in sin and still be counted righteous in God’s sight. Some who teach the doctrine of “once saved, always saved” have made very strong public assertions that a Christian’s sins do not affect his soul, that once one is saved it matters not what sins he commits or how long and impenitently he persists in his sins, he cannot be lost. John corrects this erroneous concept in 1 John 3:4-10.

This is the first of three articles on this very powerful passage. In this article, we shall examine verses 4-5, in which John (1) defines sin (v. 4) and (2) shows that the relationship of Christ to sin is such as to preclude our claiming to be followers of Christ while persisting in sin (v. 5). Our second article will discuss verses 6-7, in which John establishes the necessity of not practicing sin. The third and last of this series will deal with verses 8-10, in which John teaches that whether or not one practices sin determines whether he is a child of God or a child of the devil. Having read this paragraph, you now have the four main points of one preacher’s expository sermon on this passage.

Definition of Sin (v. 4)

John defines sin as transgression of God’s law. It is in considering this definition that we are impressed with the terrible seriousness of sin. It manifests a lack of respect for God; hence, it is of the utmost gravity. When we are inclined to regard sin lightly, to minimize it or shrug it off, let us consider the fact that when one sins he is snubbing his nose at the Creator; he is defiantly shaking his little fist in the face of the Almighty; he is rebelling against the One to Whom he owes his very existence. Oh, let us contemplate deeply the seriousness of our actions!

It is for this reason that all sins should be taken seriously, even those which men would call little sins. A “white” lie is a violation of God’s law, just as a “black” lie is; consequently, it manifests a lack of respect for God, just as a black lie does. This makes it a serious thing. Stealing a dime violates God’s law just as stealing a thousand dollars does. The amount is not the thing that makes stealing serious; the thing that makes it serious is that it is done in rebellion against God.

John’s definition of sin also helps us to understand David’s statement in Psalm 51:4 following his sin involving Bathsheba. He said that his sin had been against God and God only. Some find this puzzling in view of the fact that he had wronged Bathsheba and her husband. Did he not sin against them? Only in a secondary sense. Basically and primarily, all sin is against God, for it is His law that is violated. If I steal from you, my sin is still basically against God, not you; for it is not your law I violate, but God’s. Only in a secondary sense can it be said that we sin against other humans.

In his definition of sin, John shows what it is that makes anything wrong. It is wrong because it is not in accordance with God’s law. If there were no God, there would be no basis for condemning anything as wrong. Humans might disagree- about what is right and what is wrong. If there were no Supreme Being to determine right and wrong, what man would have the right to make the determination? For this reason, the atheist who moralizes is in a predicament. If he says that it is wrong to murder innocent people, ask him why it is wrong; ask him who says so. If there were no God to make the determination, I would have as much right to say that murdering innocent people is good as someone else would to say it is evil.

Finally, it is obvious from this definition that we are now under law. Some teach that since we are under grace, we are not under law. However, if there were not any law for us to transgress, then we could not sin, for sin is transgression of law. In fact, if there were no law, and hence no sin, then we would need no grace. We should be thankful that we do have more than mere law; we have grace by which we can conditionally be forgiven of our violations of law. Hence, we do not depend upon perfect law-keeping, sinless living, to be justified. Nevertheless, we have a law to which we are amenable. The possibility of forgiveness brings us to the next point of our study.

Christ’s Relationship to Sin (v. 5)

All of our Lord’s actions with regard to sin have been in opposition to it. Therefore, we cannot persist in the practice of sin and be His followers. In the first place, Christ came to take away sin. How can anyone claim devotion to Christ, yet persist in practicing the very thing that Christ came to take away? Through His death on the cross He provided that our sins might be removed, forgiven (Matt. 26:28). How thankful we should be that as serious as our sins are, as offensive and repulsive to God as they are, they can still be forgiven. But the forgiveness provided by Christ is conditional (Heb. 5:9). There are conditions which the aliens must meet (Acts 2:38) and conditions which the citizen of the kingdom must meet (Acts 8:22; 1 John 1:9). Since these conditions include repentance, one surely cannot persist in any sin and be forgiven.

The second thing that John notes regarding Christ’s relationship to sin is that “in him is no sin.” He lived a perfectly sinless life. While He was tempted as all men are, He continually disdained all that was sinful (Heb. 4:15). How, then, can anyone who persists in sinfulness claim to be a follower of Christ, a Christian?

QUESTIONS

1. What is sin?
2. Why is it a serious thing to tell a “white” lie or to steal a very small amount?
3. Against whom did David say he had sinned?
4. If there where no God, who would have the right to determine what is right and what is wrong?
5. Since we are under grace, we are not subject to God’s law. True or False.
6. What two things did John note regarding Christ’s relationship to sin?

Guardian of Truth XXV: 14, pp. 210-211
April 2, 1981

By John McCort

“One thing that we may have but which we cannot keep for ourselves is divine love. Love unexpressed will soon be love disposed” (Author unknown). This particular proverb sums up in a nutshell the theme of 1 John 3. 1 John is known as the book of love. Chapter 3 is the chapter that breaks down love into its practical application. Chapter 3 is broken down into three basic expressions of love: (1) The love of God toward man, (2) The love of man toward God, (3) The love of man to his fellow man.

1. The Love of God Toward Man (1 John 3:1, 2, 5, 8)

Chapter three opens with the phrase, “Behold what manner of love the Father hath bestowed upon us, that we should be called children of God.” The basis of all love that Christians possess should begin with the love that God has shown toward man. By examining God’s love for man, we can better understand the love that we should possess as Christians.

God’s love for mankind was unconditional. God did not love us because we had done anything for Him. “Herein is love, not that we loved God but that he loved us, and sent his Son to be the propitiation for our sins. Beloved if God so loved us, we also ought to love one another” (1 John 4; 10:11). God loved us while we were yet sinners and His enemies (Rom. 5:6-9). Thus, pure love does not depend on that love being returned or appreciated.

Jesus loved the world even though the world did not accept or appreciate Him. “For this cause the world knoweth us not, because it knew him not” (John 1:10-11). We ought to expect people of the world not to accept us. In fact, the Bible teaches that Christians will suffer persecution if they live godly in Christ Jesus (2 Tim. 3:2). Christians should even expect fellow Christians to mistreat them occasionally because Jesus came unto His own people and they persecuted and even betrayed Him. In the face of all of this persecution and rejection, Jesus just kept on loving mankind, even those who had betrayed Him to an angry mob to crucify Him.

2. The Love Of Man Toward God (1 John 3:4-10)

Our love toward God is manifested in our repudiation of a life of sin. We cannot continue to commit sin habitually and still claim to love God. “And every one that hath this hope set on him purifieth himself, even as he is pure” (3:3). The verb “purifieth” (hagnizei, present active indicative) is a continuous act, i.e. keeps on purifying. This demonstrates the conditional nature of our salvation. Even though God unconditionally gave His love to us, we must continue to purify ourselves. This process of sanctification is a lifelong process. We must continue to grow in the grace and knowledge of Jesus.

The child of God must conform himself to the law of God. “Everyone that doeth sin doeth also lawlessness and sin is lawlessness” (3:4). The person who disregards God’s law is guilty of sin. “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son” (2 John 9). “Going onward” means going beyond the scope and authority of God’s law. There are those who affirm that the Christian is not under law but under grace. We are not under the Law of Moses but we are most certainly under law (Rom. 8:1; Jas. 1:25; 2:9-10). Thus, the Christian cannot separate righteousness from keeping God’s laws and commandments. “And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matt. 7:23). Iniquity is translated from the same Greek word (anomia) as lawlessness in 1 John 3:4, which indicates the seriousness of practicing lawlessness or iniquity.

The child of God cannot continue to practice sin and claim to love God. “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him” (3:6). This passage is not teaching that the child of God cannot commit isolated acts of sin but that the Christian cannot continue to lead a life of sin or habitually practice sin. “In the passage under consideration, the verb sinneth not is the translation of ouch hamartanei, third person singular, of the present active indicative, of hamartano. Inasmuch as the chief characteristic of the Greek present tense is to indicate action on progress contemporary with the time of speaking, whereas the English verb does not distinguish between such action in progress, and a single act occurring, the significance of the verb sinneth, as used by the apostle, does not fully appear in the translation. It can be brought to the attention of the English reader only by an expanded translation thus: Whosoever continues to abide in him, does not keep on sinning (i.e. habitually as he did before his conversion.) Had the apostle intended to convey the idea that one who abides in Christ is incapable of committing a single act of sin he would have utilized the aorist tense” (Guy N. Woods, A Commentary On The New Testament, Volume 8, p. 265). “Whosoever sinneth (ho hamartanon). Present (linear) active articular participles …the one who keeps on sinning (lives a life of sin, not mere occasional acts of sin as hamartesas, aorist active participle would mean)” (Robertson, Word Pictures of the New Testament, Vol, 6, p. 222).

“Perfectionists misunderstood this statement and think that it refers to total sanctification, has stopped sinning altogether. They disregard the tense. They ignore 1:8-10; 2:1;2;3:3. In 1 John 1:8-9, John makes confession also of his own sins. `If we keep confessing our sins.’ So in Romans 7: 14-25, Paul deplores the fact of his still sinning, of the sin power trying to make him its war captive (v. 23). Philippians 3:12-13” (Lenski, Interpretation of Peter, Jude, John, p. 459).

Christians must change their lifestyle. Sin can no longer have dominion over us (Romans 6:9-I8). Although we may occasionally commit acts of sin (1 John 2:1-2), we no no longer make it a habit to practice sin. It is doubtful that we will ever reach a state of total perfection but we must attempt to purge our lives from habitual sin.

There are those who affirm that we may continue to habitually sin and still receive forgiveness of sins without repenting of those sins or confessing them. John earlier stated, “But if we walk in the light as he is in the light, we have fellowship with one another and the blood of Jesus His Son cleanseth us from all sin” (1 John 1:7). Forgiveness of sin is predicated upon us continuing to walk in the light. If we habitually walk in darkness, then we cannot expect to receive forgiveness. John further stated, “If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Thus, to receive the forgiveness of sin, we must walk in the light and continue to confess our sins as we commit them.

Instrumental music is a case in point. Instrumental music in worship is not authorized in the New Testament. Thus, instrumental music constitutes going beyond the doctrine or law of Christ. It is lawlessness. There are some who affirm that we can continue to habitually use the instrument of music in worship, refuse to repent of it, refuse to confess the sin, defend the sin, and still receive forgiveness of sin for using it. In other words, they affirm that we can habitually practice sin and lawlessness and still obtain forgiveness. This is exactly what John is teaching against. Paul said, “Shall we continue in sin that grace may abound? God forbid! We who died to sin, how shall we any longer live therein?” (Rom. 6:1-2).

God has never promised to forgive sin unconditionally. Forgiveness of sin has always been predicated upon our confessing the sin and repenting of it. The alien sinner is taught that his sins are conditionally forgiven when he repents of his sin and is baptized (Acts 2:38). The Christian is taught that his sins are conditionally forgiven when he repents of his sin (Acts 8:19-23), confesses his sin (1 John 1:9) and prays to God to forgive him of that sin (Acts 8:19-23; Rom. 8:26-27; 1 John 2:1). Where does the Bible teach that God will unconditionally forgive the sin of using instrumental music or any other sin for that matter? Sin cannot be separated from the law of God and neither can righteousness. We cannot ignore the law of God and still be counted righteous in the eyes of God.

“Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he cannot sin because he is begotten of God” (3:9). There are two words that we need to concentrate on – seed and begotten. Luke 8:11 explains what the sed of God is. “The seed is the word of God.” When the word of God abides in us, then we will not continue to practice sin. This again emphasizes the fact that sin cannot be separated from the law of God. How are we begotten of God? “Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: having been begotten again, not of corruptible seed, but of incorruptible through the word of God which liveth and abideth” (1 Pet. 1:22-23 cf. Jas. 1:18; 1 Cor. 4:15).

“In this the children of God are manifest, and the children of the devil, whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (3:10). Character cannot be separated from conduct. Faith cannot be separated from works (Jas. 2:12-26). Neither can man’s love for God be separated from keeping God’s commandments. “And hereby we 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. But whoso keepeth his word, in him verily hath the love of God been perfected” (1 John 2:3-4). “For I am not ashamed of the gospel of Christ for it is the power of God unto salvation to everyone that believeth, to the Jew first and also to the Greek. For therein is revealed the righteousness of God from faith unto faith” (Rom. 1:16-17).

3. The Love Of Man For His Fellow Man (3:11-24)

“For this is the message which ye heard from the beginning that we should love one another.” Jesus was asked, “Teacher, which is the great commandment in the law? Jesus answered, ‘Thou shalt love the Lord thy God with all of thy heart, with all of thy soul, with all of thy mind, and with all of thy strength. And the second like unto it is, Thou shalt love thy neighbor as thyself. On these two commandments the whole law hangeth and the phophets” (Matt. 22:26-40).

Our love for the brethren is based upon an unselfish attitude toward them. We are to love them unconditionally as Jesus loved us. Our active good will toward them should not be based upon their love for us nor should it be based upon them reciprocating that love toward us. Regardless of how we are treated, we are commanded to keep on loving.

A case in point is Cain and Abel. “Not as Cain was of the evil one, and slew his brother. And wherefore slew he him? Because his works were evil, and his brother’s righteous” (3:12). Murder is the supreme act of selfishness. Cain was enraged with jealousy. Cain considered his feelings and had no consideration for the wants and needs of Abel. All hate is an expression of total selfishness. Conversely, all love is an expression of selflessness. It is also interesting to note that the method of Abel’s murder is possibly alluded to in this passage. The word for “slew” in the Greek language literally means, “to butcher, to cut the throat like an ox in the shambles,” Thus, Cain did not accidentally kill Abel if the inference from the Greek langauge is correct.

One of the true tests of our Christianity is our attitude and action toward brethren. We cannot claim to be the children of God is we harbor hate and malice toward the brethren. Constant bickering, squabbling, and feuding within a congregation is evidence that the congregation is filled with sin and hypocrisy. Love of the brethren, though, is not a pre-requisite of salvation but is an evidence of salvation. It is one of the fruits of the Spirit which demonstrate our fellowship with Jesus. “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15). Literally, this passage means that we should not commit spiritual cannibalism.

Our love for the brethren is demonstrated not only in attitude but in action. Many brethren can speak eloquently of love and end up demonstrating their lack of love by their lack of deeds or works. “But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? My little children, let us not love in word, neither with the tongue: but in deed and truth” (3:17-18). The term “shutteth up his compassion” literally means, “graphic slamming the door of his compassion” (Robertson, Word Pictures of the New Testament, p. 226).

Authentic love is truly a case where actions speak louder than words. “If a brother or a sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled? and yet ye give them not the things needful to the body? what doth it profit? Even so faith, if it have not works, is dead in itself” (Jas. 2:14-15). Love embodies more than warm feelings and kind words. Love is the very emodiment of unselfish action toward another. The opposite of love is hate. Hate embodies more than just bitter feelings toward another. I can demonstrate my hate for someone by merely ignoring their needs. I don’t need to feel bitterness or antipathy for someone to hate them.

Summary

John summarizes the chapter in verse 22. “And whatsoever we ask we receive of him, because we keep his commandments and do the things that are pleasing in his sight. 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. And he that keepeth his commandments abideth in him, and he in him.” Character and conduct, faith and works, love and action, righteousness and the Word of God – none of these can be separated.

QUESTIONS

1. Define sin.
2. All who have their hope set on Jesus do what?
3. Can the child of God habitually commit sin?
4. Will God unconditionally forgive sin that has not been repented of or confessed?
5. What is love?
6. How was the love of God manifested toward mankind?
7. Who abides in Christ?
8. How can we identify true love?
9. Does burning emotion always indicate the presence of true love?
10. From this chapter what passages indicate that faith without works is dead?

Guardian of Truth XXV: 13, pp. 203-205
March 26, 1981