(Chapter 2:29–4:6)
(Chap. 2:29)
This verse begins a new paragraph which extends into chapter 3. It would have been better if those who have set the divisions of the chapters and verses in our Bibles had placed it in the third chapter; it belongs to the subject developed there.
Various Moral Attributes of the Divine Nature
At this point, John resumes his proofs and counter-proofs regarding those who are the children of God and those who are not. The next thing that he holds up are the moral features in the divine nature. Hence, being “born of God,” which is the means by which we receive divine life, is fittingly alluded to several times in the latter part of the epistle (chaps. 2:29; 3:9 twice; 5:1, 4, 18 twice). The characteristic features of the divine nature were manifested perfectly in Christ when He was here and can be seen in the children of God now, though sometimes obscured in us.
J. N. Darby states that there are three such proofs of a person’s possession of divine life in this passage (Synopsis of the Books of the Bible, Loizeaux edition, pp. 508-515). These are:
The Proof of Practising Righteousness
(Chaps. 2:29–3:10)
The first proof of divine life that John touches on is righteousness. He says: “If ye know that He is righteous, ye know that everyone that doeth [practices] righteousness is born of Him.” Righteousness is “doing what is right.” Unrighteousness is “doing what is not right.” It is beyond question that God is absolutely righteous. Nevertheless, John states this obvious fact and uses it as the test of a person’s profession. His point here is that since God is righteous, all who have His life will also be righteous, because they are “born of Him.” Hence, the children of God will manifest themselves as such by their practice of righteousness, for the moral characteristics of the Father will be seen in them. This, then, can be used as a benchmark to test every person who professes to be a child of God. Simply put, a child of God will practice righteousness and one who is not a true child of God will not.
John uses the word “practice” repeatedly in these verses in connection with righteousness (doing what is right) and lawlessness (doing our own will in independence of God). He is speaking of the over-all tenor of a person’s life—something that is habitual and characteristic of him—not what he may do that is out of character. Thus, the children of God, though not perfect in their ways, practice righteousness characteristically. It is the same with those who are unbelievers; their life is characterized by practicing lawlessness. They may do something, now and then, that seems to be righteous, but what characterizes them is the pursuit of the things of the world; it is the habit of their life.
Loved of the Father
(Chap. 3:1)
John digresses slightly to explain where the children of God get the moral power to practice righteousness—it is produced through contemplation of the Father’s love. Hence, he says, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons [children] of God.” (The KJV says “sons,” but it should be translated “children.” Sonship, which is Paul’s distinctive line of truth, is not the subject here.)
In John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16), John dwells on the measure of God’s love to the lost; here in 1 John 3:11Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (1 John 3:1), he dwells on the manner of the Father’s love to His children. We are the objects of His love! He wants us to not only know this wonderful fact, but to live in the enjoyment of it. Living in the conscious sense that we are loved perfectly and eternally by the Father is a strong motivation for practicing righteousness. In fact, He loves us just as much as He loves His own Son! (John 17:2323I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23)).
So dear, so very dear to God,
More dear I cannot be;
The love wherewith He loves the Son,
Such is His love to me!
L. F. #27 App.
Having this connection with the Father and the Son through the possession of life eternal, disconnects us morally from the world—for the two are diametrically opposed to one another (chap. 2:15-16). The world did not know Christ when He was here (John 1:1010He was in the world, and the world was made by him, and the world knew him not. (John 1:10)); so blinded were they that they thought He had a demon! (John 8:4848Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? (John 8:48)) And, the world does not know the children of God either. John emphasizes this, stating: “Therefore the world knoweth us not, because it knew Him not.” This means that we cannot expect the people of this world to understand our inner springs and motives for living for Christ and practicing righteousness. To be guided and controlled by the unseen heavenly realities which have captured our hearts’ affections is a complete mystery to the man of the world. All such realities are hidden from him, for the springs of our life are “hid with Christ in God” (Col. 3:33For ye are dead, and your life is hid with Christ in God. (Colossians 3:3)).
(Vs. 2)
John adds, “Beloved, now are we the sons [children] of God, and it doth 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.” Thus, our relationship with God as His “children” is not something that we are waiting for—we are that “now.” Physically we don’t look any different from the people of this world because we are still in our bodies of “humiliation” which show the signs of aging, sickness, pain, sorrow, etc., as do all in the human race (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). But when Christ appears out of heaven to judge this world in righteousness (Psa. 97:13; Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31)), we will come with Him (Zech. 14:55And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. (Zechariah 14:5); 1 Thess. 3:13; 4:1413To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. (1 Thessalonians 3:13)
14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. (1 Thessalonians 4:14); Jude 1414And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, (Jude 14); Rev. 19:1414And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. (Revelation 19:14)), and will be manifested “like Him” in glory (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21); Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4); 2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10)). The world will know then that we are the children of God and that we are loved of the Father! (John 17:2323I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23))
John says that our assurance of this reality is in the fact that “we shall see Him as He is.” This will occur at the Rapture, some seven years before the Appearing of Christ. Note: he doesn’t say that we are going to see Him as He was, but as He is. Thus, we will see Him as a glorified Man, and at that very moment, we will be transformed instantly into His likeness in glory! The Apostle Paul said, “As we have borne the image of the earthly, we shall bear the image of the heavenly” (1 Cor. 15:4949And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:49)). This wonderful transformation will take place “in a moment, in the twinkling of an eye, at the last trump” (1 Cor. 15:52; 152In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:52)
5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Corinthians 3:5) Thess. 4:16). What a moment that will be!
(Vs. 3)
John goes on to speak of the practical effect that this hope (of seeing Christ as He is) has on the children of God. He says, “And every man that hath this hope in Him purifieth himself, even as He is pure.” Thus, knowing that we are shortly going to be made like Christ (morally and physically) produces an exercise in us to be morally like Him now while we wait for Him to come. Every true believer who has this hope before him “purifies himself” by removing things from his life that are inconsistent with the holiness of God (2 Cor. 7:1; 11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1)
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: (2 Corinthians 1:1) Peter 1:15-16). The standard at which we aim in this practical purification of our lives is Christ’s own purity—“even as He is pure.” He “knew no sin” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)), He “did no sin” (1 Peter 2:2222Who did no sin, neither was guile found in his mouth: (1 Peter 2:22)), and “in Him is no sin” (1 John 3:55And ye know that he was manifested to take away our sins; and in him is no sin. (1 John 3:5)). Note: John doesn’t say that we purify ourselves as Christ purified Himself, because Christ never needed purification—He is pure and could not be purer! Hence, this hope, if held rightly, has a sanctifying effect on the believer.
Righteousness and Lawlessness
(Vs. 4)
While the true child of God will be known by “perfecting holiness” in his life as he waits for the Lord to come, one who merely professes to be a child of God will have no concern for such a thing. It will be evident in his life. This was the case with the Gnostic teachers. They made great pretention to having higher spiritual knowledge but were quite careless in personal holiness. John, therefore, proceeds to define the true nature of sin, and in doing so, he exposes these charlatans. He says, “Every one that practices sin practices also lawlessness; and sin is lawlessness.” In stating this, John is not speaking of a failing believer committing a sin, but of a person who “practices” sin as a characteristic thing in his life. His over-all character proves that he is not a real child of God at all, even though he may profess to be one.
The KJV incorrectly renders this verse: “Sin is the transgression of the Law.” If this were true, then we would have to say that there was no sin in the world until God gave Moses the Law! This couldn’t be true; it contradicts Romans 5:12-1412Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:12‑14), which states that sin was in the world before the Law. The J. N Darby Translation footnote says, “To translate this ‘sin is the transgression of the Law,’ as in the A. V. [Authorized Version — the KJV] is wrong, and gives a false definition of sin, for sin was in the world, and death as a consequence, before the giving of the Law.” It should be rendered: “Sin is lawlessness.” Lawlessness is doing our own will in independence of God. It is the exercise of self-will.
(Vs. 5)
John adds the happy antidote that even though we have sinned and have come short of the glory of God (Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23)), Christ was “manifested to take away our sins,” and to bring us into a relationship with God. He came to settle the question of sin for the glory of God and for the blessing of mankind. His work of atonement on the cross has put away sin before God judicially (Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)), and in a coming day, He is going to take away every effect of sin from this world literally and bring in an eternal state of sinlessness (John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29); Rev. 21:1-81And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:1‑8)). In the meanwhile, He is taking away the guilt of sin from those who believe by saving their souls and purging their consciences (Heb. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)). In speaking of Christ as the great Sin-bearer, John is careful to distinguish Him from all other men, stating: “And in Him is no sin.” This means that He didn’t have a fallen sin-nature as other men do; His nature was (and is) holy (Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)).
(Vs. 6)
Having had our sins taken away when we received Christ as our Saviour, John gives God’s simple way by which we are kept from sinning thereafter. He says, “Whosoever abideth in Him sinneth not.” Abiding in Christ is to live in constant communion with Him (John 15:44Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. (John 15:4)). We will not sin when we are in the Lord’s presence in communion with Him. In keeping with his style, he speaks in absolutes—stating the normal state of the children of God. (Sad to say, it’s when we get out of communion with Him that we sin.) On the other hand, “Whosoever sinneth hath not seen Him, neither known Him.” John speaks here of a person who lives in a continual state of lawlessness, which is the normal state of unbelievers. He says that such a person really doesn’t know the Lord at all. Note: John does not say, “Whosoever committeth a sin...” because he is not speaking of individual acts of sin, but of the over-all tenor of a person’s life.
The Two Natures Contrasted
(Vss. 7-10)
On account of the presence of sin and sinful men in this world, John goes on to exhort the children of God to be on their guard against the deceptions of false teachers who were looking for opportunities to slip in among the saints and “lead” them “astray.” To help them identify these false workers, John gives a short dissertation on the basic characteristics of the two natures—the old nature inherited in natural birth through our parents (Psa. 51:55Behold, I was shapen in iniquity; and in sin did my mother conceive me. (Psalm 51:5)) and the new nature imparted by God in new birth (John 3:3-83Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3‑8)). He does not view these two natures in one person (i.e. a believer), but abstractly—by what characterizes believers and unbelievers.
He gives us a simple test by which all pretention to having the divine nature can be tried. He says, “He that doeth [practices] righteousness is righteous, even as He is righteous. He that committeth [practices] sin is of the devil; for the devil sinneth from the beginning” (vss. 7-8). Thus, those who are real can be distinguished from those who are false by looking at the general practice of their lives, for a man’s “practice” will indicate his character. The real will practice righteousness and the false professor will practice sin (lawlessness); by this their true character will be manifested. This shows that the possession of the new nature is not proved by the profession a man makes, but by the way he acts as a matter of practice. Hence, we mustn’t be naïve and be deceived by an off-handed comment that a person might make that sounds like he has faith in Christ. His real identity will be known by the character of his life.
If a person characteristically practices sin, it is clear that he is “of the devil.” The devil is characterized by lawless rebellion against God and has practiced sin “from the beginning.” The beginning that John is speaking of here couldn’t be Satan’s beginning as a creature. If that were the case, then God could be charged with creating an evil creature, which is not true. God did not create Satan as the devil; he became that through rebellion. John is referring to the beginning (the origin) of sin in the moral universe, which began with Satan’s revolt against God (Ezek. 28:11-1911Moreover the word of the Lord came unto me, saying, 12Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. 13Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 14Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 15Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 16By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. 17Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. 18Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. 19All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more. (Ezekiel 28:11‑19)). Some think that sin had its beginning in Adam’s fall (Gen. 311And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 14And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:11‑19)) because Romans 5:1212Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (Romans 5:12) says, “By one man sin entered into the world, and death by sin.” However, that verse is not referring to sin and death entering the primeval creation, but to sin and death entering the human race (the Adamic world). It is a mistake to think that sin did not exist until Adam fell. Satan and his angels fell before Adam fell and are clearly the first sinners. That Satan was a sinner before Adam can be seen in the fact that he was working sinfully in the garden of Eden, lying and deceiving the woman before she and her husband had sinned. In Romans 5:1212Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (Romans 5:12), Paul traces sin’s entrance into the human race, whereas John takes us all the way back to the origin of sin.
(Vs. 8b)
He adds, “For this purpose the Son of God was manifested, that He might destroy [undo] the works of the devil” (vs. 8b). The devil has worked in the hearts of men through the old sin-nature, filling men with unbelief and lawlessness. The Lord has come to “undo” those evil works in the hearts of men by giving life eternal to those who believe on Him (John 10:1010The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. (John 10:10)).
(Vs. 9)
Those who believe can live a sinless life above the evil influence of the devil, because “Whosoever is born of God doth not commit [practice] sin; for His seed remaineth in him: and he cannot sin, because he is born of God” (vs. 9). Many sincere believers have been troubled by this verse. They have not understood John’s abstract style of writing and have concluded that they must not be born again, as they thought they were, because they have sinned after they received Christ. However, this verse does not mean that a believer cannot sin. John’s word in chapter 2:1 would be pointless if that were the case. He indicates there that a believer can sin if he is not careful. John’s point here is that the new nature in a believer, received in new birth, cannot sin. This means that if we live after the appetites and desires of our new nature, we will not sin. Thus, he views the believer as wholly identified with the new nature.
(Vs. 10)
John then sums up the basic characteristics of the two natures. He says, “In this the children of God are manifest, and the children of the devil: whosoever doeth [practices] not righteousness is not of God, neither he that loveth not his brother.” From a moral and spiritual perspective, John traces two seeds among men: those who are “children of God” (John 1:12-1312But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12‑13)) and those who are “children of the devil” (Matt. 13:2525But while men slept, his enemy came and sowed tares among the wheat, and went his way. (Matthew 13:25); John 8:4444Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. (John 8:44); Acts 13:1010And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? (Acts 13:10)). These are two distinct families, each having a character that bears a moral resemblance to their father. One is “of” God, and the other is “of” the devil. Having stated in verse 7 that a person who habitually practices righteousness shows clearly that he is righteous, John concludes with the converse here in verse 10. A person who habitually “does not practice righteousness” manifests that he is not of God. Morally, he has the same nature as the devil, and in that sense, is a child of the devil. Many such persons may not live outrageously wicked lives, but they do not “practice righteousness,” nor do they have divine “love” in them.
The Proof of Love
(Chap. 3:11-23)
Having mentioned “love” in verse 10, John expands on this essential characteristic of the divine nature in this next series of verses. It is the second great proof that a person possesses divine life. He says: “For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.”
Love For the Brethren
The old commandment, which in a sense is new (chap. 2:7-8), which is to “love one another,” is revisited as evidence of divine life. As was the case with practical righteousness, love was perfectly manifested in the life of the Lord Jesus. Cain is brought forward as the antithesis of these two things. He manifested lawlessness and hatred—the two opposite characteristics of righteousness and love. He killed his brother because his brother’s sacrifice was accepted by God and his was not. God’s approval of Abel stirred up jealous hatred in Cain’s heart which led him to murder him. This shows what unchecked hatred can lead to.
(Vs. 13)
John then reminds us that in manifesting these two characteristics of the divine nature—which we will do if we truly are children of God—we will have the world’s hatred vented upon us. He says: “Marvel not, my brethren, if the world hate you.” This should be of no surprise to any child of God; the Lord forewarned the disciples of it (John 15:1818If the world hate you, ye know that it hated me before it hated you. (John 15:18)–16:4). The evil principles that were first manifested in Cain have marked the course of the world ever since.
(Vs. 14)
In the presence of the world’s hatred, we know that we have “passed from death unto life” (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)) because we love the brethren. The activity of divine love is the practical proof of divine life. On the other hand, if a person who professes to be a child of God does not love his fellow brethren, he proves that he is not a child of God at all—in actuality, he “abides in (moral) death.”
(Vss. 15-16)
John then contrasts the extreme example of hatred with the greatest example of love. He says: “Every one that hateth his brother is a murderer; and ye know that no murderer hath life eternal abiding in him. Herein we know love, because He laid down His life for us; and we ought for the brethren to lay down our lives” (W. Kelly Translation). Hatred leads to murder, but love leads to self-sacrifice for the good of others. Christ’s sacrifice is the perfect example of the latter—“He laid down His life for us” (John 10:1111I am the good shepherd: the good shepherd giveth his life for the sheep. (John 10:11)). Both acts of extreme hatred and of extreme love led to death! But it was for entirely different reasons—one was on account of violence and the other was pure submission. John says that this same expression of love should be seen in the children of God because they have that same divine life. If we are real believers, our love will express itself in activity. We will “by love serve one another” (Gal. 5:1313For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. (Galatians 5:13)) and will “lay down our lives” in service for our brethren. Practical love is a genuine proof that we are real.
(Vs. 17)
In contrast, he says: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Someone who professes to have divine life but does not manifest love and compassion toward his brother—if it is the habitual practice of his life—proves that he is not a real child of God.
(Vs. 18)
Knowing the deceptiveness of the human heart (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)), John cautions us about having mere superficial expressions of love. (Compare James 2:15-1615If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? (James 2:15‑16).) He says: “Children, let us not love with word, nor with tongue, but in deed and in truth.” The Apostles Paul and Peter exhort the saints to this end as well (Rom. 12:99Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:9); 1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22)). This shows that God wants reality in His people.
Confidence in Prayer
(Vss. 19-22)
John adds: “And hereby we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence [boldness] toward God. And whatsoever we ask, we receive of [from] Him, because we keep His commandments, and do those things that are pleasing in His sight.” Speaking strictly of believers here, he shows that by having genuine love for our brethren, we have a personal confirmation in our souls that we are “of the truth.” And since this is so, we have confidence in the presence of God to make bold requests in prayer. The assurance that John speaks of here is not the assurance of our soul’s eternal salvation, but the assurance of having our prayer requests granted.
He adds an important condition that mustn’t be overlooked—“if our heart condemn us not.” This shows that when approaching God in prayer, we need to have a good conscience. This is achieved by judging ourselves and confessing our sins (1 Cor. 11:31; 131For if we would judge ourselves, we should not be judged. (1 Corinthians 11:31)
31That, according as it is written, He that glorieth, let him glory in the Lord. (1 Corinthians 1:31) John 1:99That was the true Light, which lighteth every man that cometh into the world. (John 1:9)). If we have something on our conscience that we haven’t confessed, our heart will condemn us, and we will not have this confidence. Assuming that we have judged ourselves, which is the normal Christian state, we are assured that we will “receive of Him” all that we ask for. This is the result of walking in fellowship with Him as a habitual thing. Our hearts’ desires are formed by His blessed influence and the enjoyment of the things which He enjoys (Psa. 36:88They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. (Psalm 36:8)), and thus, our requests are only for those things that work toward the accomplishment of those divine desires. Living in His presence, He lays on our hearts the things that He is about to do, and we ask for those things, and they are granted. We receive “whatsoever we ask” because we ask according to the will of God (chap. 5:14-15). Our confidence in His presence is a result of our obedience—we “keep His commandments” and “do the things that are pleasing in His sight.” Christ, as a dependent Man on earth, is a living example of this. He always did those things which pleased His Father (John 8:2929And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:29)), and He always prayed in concert with the will of God, and He was “heard because of His piety” (Heb. 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7)).
(Vs. 23)
John has spoken of the Lord’s commandments (plural), now he speaks of God’s “commandment” (singular). It is to “believe on the name of His Son Jesus Christ, and love one another, as He (Christ) gave us commandment.” We see here two essential elements of the new nature—faith and love. These things will be seen in every believer, though sometimes only faintly. One who is not a real child of God will not manifest these things.
The Proof of Having the Indwelling Holy Spirit
(Chaps. 3:24–4:6)
As a third proof of one possessing the divine nature, John goes on to speak of the presence of the Holy Spirit in the believer by which God Himself dwells in us. He says: “He that keeps His commandments abides in Him, and He is in him. And hereby we know that He abides in us, by the Spirit which He has given to us.” There are two abidings here:
• Our abiding in Him—This is a practical thing, having to do with holding intimate communion with Him. As John indicates here, this is the result of personal obedience—the keeping of His commandments (John 14:21, 23; 15:421He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. (John 14:21)
23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23)
4Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. (John 15:4)).
Both aspects of abiding are a result of the presence of the Holy Spirit in us. This, then, is another proof by which all pretention to being a child of God can be tested. A person who is not a real child of God will not have the indwelling presence of the Spirit. Consequently, he will not abide in communion with the Lord, nor will he have God’s abiding presence in him. This will be evident in his actions.
False Teachers
(Chap. 4:1)
Having introduced the subject of the Holy Spirit dwelling in the children of God in chapter 3:24, John hastens to caution us in this 4th chapter about the many false spirits that are abroad in the world who are attempting to imitate the Spirit of God. He says: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” His point here is that since it is “the last hour” and many antichrists are at work (chap. 2:18), we need to be careful who we listen to. We are not to “believe every spirit.” This means that we mustn’t be naïve and think that just because a man speaks from the Bible that he is necessarily speaking the truth. It is one thing to speak from the Scriptures and another thing to speak according to the Scriptures. Satan is never more satanic in his activity than when he uses the Scriptures to deceive people. He is well able to quote from the Word of God and to wrongly apply it to achieve his end in leading people astray (Matt. 4:66And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. (Matthew 4:6)). The Apostle Paul warned: “No marvel; for Satan himself is transformed into an angel of light. Therefore, it is no great thing if his ministers also be transformed as the ministers of righteousness” (2 Cor. 11:13-1513For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14And no marvel; for Satan himself is transformed into an angel of light. 15Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (2 Corinthians 11:13‑15)).
With this in mind, John exhorts us to “try the spirits.” He does not use the word “spirits” to denote the teachers’ attitude or demeanor (Dan. 5:12; 6:312Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. (Daniel 5:12)
3Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. (Daniel 6:3)), but rather, to indicate that behind every teacher is an actual spirit—either the Spirit of God (Acts 2:44And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:4)) or an evil spirit (2 Chron. 18:2121And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so. (2 Chronicles 18:21)). Paul foretold that in “the latter times” there would be “seducing spirits” in the house of God who would introduce doctrinal error, and that false teachers would imbibe and propagate these erroneous doctrines and lead many astray (1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1)). These teachers often have a pleasant exterior with which people get enamored and are thereby deceived (Rom. 16:1818For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:18)). They may look like sheep, but they are really “wolves” in “sheep’s clothing.” The Lord forewarned us of these evil workers (Matt. 7:1515Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. (Matthew 7:15)). Thus, it is not only their manner that we are to test (which John has done in his previous proofs and counter-proofs), but also their message. This is especially so when it comes to “the doctrine of Christ” (2 John 99Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. (2 John 9)), for this is where the evil spirits that animate these false prophets expose themselves. The moment they open their mouths and teach on the subject of the Person of Christ, they betray their true character.
Three Tests for Detecting False Teachers
John goes on to give three tests by which every teacher can be checked. These tests will manifest those who are true, and will also expose those who are false, for a man’s doctrine will reveal what spirit is energizing him. Note: this is not done by delving into the false doctrines that are afoot in Christendom. Such an occupation will only defile us, and we could be stumbled in the process. (Compare Deuteronomy 12:29-3229When the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; 30Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deuteronomy 12:29‑32).) Likewise, we don’t find out whether a dozen bottles contain poison by taking a drink from each one!
(Vss. 2-3)
The first and greatest test has to do with what the teacher holds on the Person of Christ. As mentioned, this is where these seducing spirits expose themselves, for they cannot bring themselves to speak well of Christ and to exalt Him (1 Cor. 12:33Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 12:3)). John says: “Hereby ye know the Spirit of God: every spirit which confesses Jesus Christ come in flesh is of God.” Thus, the distinguishing mark of ministry that emanates from the Holy Spirit is that Christ will be exalted.
Confessing “Jesus Christ come in flesh” is more than a mere confession of words from our lips; demons can confess Christ as the Son of God in that way (Matt. 8:2929And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? (Matthew 8:29)). The confession of which John speaks indicates that the person is sound in his doctrine regarding Christ’s deity and His perfect humanity. To “come in flesh” means that He pre-existed His incarnation, and thus, is an eternal Person. The word “come” implies that He was somewhere else before He was here in this world as a Man (1 Tim. 1:1515This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (1 Timothy 1:15), etc.). Scripture teaches that He was with the Father in heaven before His incarnation (John 8:42; 13:3; 16:2842Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. (John 8:42)
3Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; (John 13:3)
28I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. (John 16:28)). In fact, John’s Gospel portrays Him as the “Sent” One of God (John 3:17; 4:34; 5:2317For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3:17)
34Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34)
23That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. (John 5:23), etc.). “Come in flesh” is something that could not be said of us, for we did not pre-exist our conception and birth. However, at the incarnation of Christ, He took humanity into union with His Person and became a Man (John 1:1414And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14)). There was a union of the divine and human natures that is inscrutable to the human mind (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)). To “come in flesh” indicates that when the Lord Jesus became a Man, He did not have the fallen sin-nature. “Flesh,” without the definite article “the” refers to humanity, without the implications of the sin-nature. The article “the” before “flesh,” in the KJV, is not in the text in the J. N. Darby Translation. This helps to guard against any inference that the Lord partook of the fallen sin-nature when He became a Man. He had a holy human nature, not a fallen human nature (Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)).
John then gives the opposite side: “Every spirit which does not confess Jesus Christ come in flesh is not of God: and this is that power [spirit] of the antichrist, of which ye have heard that it comes, and now it is already in the world.” If a man professes to be a Christian but does not believe in the deity and/or the full humanity of Christ, he is giving a clear indication that he is not a real believer. He preaches “another Jesus” (2 Cor. 11:44For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. (2 Corinthians 11:4)). That is, the Jesus which he presents is not the same Jesus that the Bible presents. Hence, the question to ask which will reveal a person’s true colors is: “What does he hold concerning the Person of Christ?” All such false teaching will be immediately exposed as being the “spirit [power] of Antichrist” by this simple test.
(Vss. 4-5)
The second test by which all prophets and teachers can be checked has to do with how the lost and lifeless people of the world treat their message. John says: “Ye are of God, children, and have overcome them, because greater is He that is in you than he that is in the world. They are of the world; for this reason they speak as of the world, and the world hears them.” The children of God “overcome” these teachers and their false doctrines through the indwelling Holy Spirit. “He” (the Spirit) who is “in” us is “greater” than “he (Satan) that is in the world.” John has already spoken of how this is done in chapter 2:20-27. The unction of the Spirit gives us discernment to know that what these false teachers are putting forth is spurious, and consequently, we reject it, and are thereby preserved. In that way, we are victorious over the enemy’s ruses.
On the other hand, if the teachings of these men are received by religious people of this world who are not born of God, it is clear that their message is false. The things which they teach under the banner of Christianity agree with the outlook of the natural man of the world, because they are founded on worldly principles that worldly people understand. Therefore, they receive them. Thus, a couple of simple questions will reveal all that we need to know about these false teachers—“Are they popular with the world? And, do the natural men of the world receive their teaching?” If they do, then what is being taught could not be the truth of God, because “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)).
(Vs. 6)
The third test by which all teachers can be checked has to do with where they stand in relation to the teachings of the apostles. John says, “We are of God; he that knows God hears us; he who is not of God does not hear us. From this we know the spirit of truth and the spirit of error.” The “we” and the “us” in this verse are the apostles. John includes himself in their collective voice. They are “of God,” and every true child of God will receive their teachings as being that which comes from God. This, then, is a benchmark by which all who profess to teach the truth can be tested. The great question here is: “Does their teaching coincide with the teaching of the apostles?”
Having in our hands the divinely inspired epistles of the New Testament wherein the apostles’ doctrine is carefully unfolded, we can “judge” the source of all ministry as to whether it is from God or not (1 Cor. 10:15; 14:2915I speak as to wise men; judge ye what I say. (1 Corinthians 10:15)
29Let the prophets speak two or three, and let the other judge. (1 Corinthians 14:29)). We have to be careful here because the enemy (Satan) is very subtle. His false ministers will use the Scriptures to propound their errors, and we could be deceived by their clever misinterpretations. It is, therefore, important to have “good teaching” on which we have “fully followed up” in a thorough study of all Biblical subjects (1 Tim. 4:6; 26If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. (1 Timothy 4:6)
6Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6) Tim. 2:15).
In conclusion, if the Spirit of God truly dwells in a person, he will be sound in his doctrine as to the Person of Christ (vss. 2-3). Also, he will not be deceived by the antichristian teachings by virtue of the unction of the Spirit (vss. 4-5). And, he will hear and receive the apostles’ doctrine (vs. 6).
Summary of the Proofs of Having the New Life and Nature
• We practice righteousness (chaps. 2:29–3:10).
• We love the brethren (chap. 3:11-23).
• We have the indwelling presence of the Spirit of God (chap. 3:24–4:6).