1 John

Friday, 12 June 2020

If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. 1 John 5:16

John now presents a supposition concerning a brother in Christ and the remedial action for what is proposed. He begins with, “If anyone.” It is speaking of any believer in Christ. Should a believer fall into this category, John has words of instruction to follow. This instruction is that if any believer “sees his brother sinning a sin.” The verb is a present participle. The person is actively engaged in committing sin.

John next describes that sin as one “which does not lead to death.” The Greek is more strictly stated, “not unto death.” The person is sinning a sin that will not result in his death. What does that mean? It is not speaking of something that could lead to spiritual death and separation from God. This is certain because Paul has already instructed the church on this matter. In 2 Corinthians 5, he said –

^“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19

In Christ, God is no longer imputing sin to a person. What this means is that a believer may commit sin, but it is not recognized as such. This is evident for two reasons from the hand of John. First, John speaks of a brother “sinning a sin.” Therefore, believers can commit acts which are sinful. Secondly, however, John will say in just two verses “that whoever is born of God does not sin.” He is referring to what Paul says in 2 Corinthians. In God’s eyes, even if sin is committed, it is no longer imputed.

What John is then speaking of now is an act of unrighteousness being committed by a believing brother that could lead to his physical death, not his spiritual death and a resulting return to separation from God. The salvation is secured and can never be lost, but a loss of life in the act of sinning can occur. In such a case, the person seeing the sin is given instruction. John says, “he will ask.”

In this, the verb is in the future tense. As Vincent’s Word studies notes of this, it “expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied.” It is the believer’s responsibility to pray for other believers who are found to be “sinning a sin” which does not lead to death. In this, a promise is made, saying, “and He will give him life.”

Who the “he” is referring to is not completely discernible from the Greek. The NKJV capitalizes it, signifying they believe it is God. However, it could be referring to the petitioner. His actions through prayer are what lead to life (see James 5:20). Either is possible, but the more likely rendering is that it is God who is being referred to.

John again stresses the fact that this injunction is “for those who commit sin not leading to death.” In this, John has gone from the third person singular to the third person plural – from “him” to “them.” He has now made the proposition a general statement. In other words, anytime such an event occurs, the believer is to pray for a person whose sin does not lead to death. Therefore, all believers are to pray for their brothers who fall into this category. It is an expected part of the conduct of those in the church.

John then turns to the exception stating, “There is sin leading to death.” It is rightly translated. Some versions say, “There is a sin leading to death.” This is incorrect. It is not speaking of only one sin that could lead to death. Rather, it is a general proposition concerning any sin that leads to death. If a believer is sinning a sin that leads to death, John says, “I do not say that he should pray about that.”

The words, “a sin that leads to death,” are the most difficult of the words of this verse, and there are various views on what is meant. The words of the final clause give insights into it. First, the words of the Greek Old Testament in Numbers 18:22 speak of incurring a death-bearing sin. It is a sin that leads to death. In a translation from the Hebrew, that verse says –

“Hereafter the children of Israel shall not come near the tabernacle of meeting, lest they bear sin and die.” Numbers 18:22

The idea here is one of physical death caused by one’s disobedient action in relation to the holy things of God. In overstepping their position within Israel by violating those holy duties, they would incur guilt and die. Paul speaks of this type of thing in the New Testament –

“But let a man examine himself, and so let him eat of the bread and drink of the cup. ²⁹ For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. ³⁰ For this reason many are weak and sick among you, and many sleep.” 1 Corinthians 11:28-30

The believers at Corinth had committed sin which leads to death. This is perfectly evident from the context of Paul’s words. They had partaken of the holy things in an unworthy manner, and they had gotten sick and/or died. This was a “sin leading to death.”

This can also be referring to an ongoing and habitual sin. In 1 Corinthians 5, there is the account of someone committing an immensely degrading sin. Paul said to hand that man over to Satan for the destruction of his flesh (sin which will lead to death if not terminated) so that his soul may be saved on the day when Jesus visits us. Such a sin leads to death. Therefore, any sin which will result in death is included.

John says, “I do not say that he should pray about that.” He does not say we cannot pray about that, but that it is not to be expected or anticipated.

In such a case, when a believer – knowing that his actions are unholy – continues in that unholy manner, he then brings discredit upon the holy things of the Lord. Rather than prayer, he needs instruction and to be called out for his actions. If he continues in his inappropriate behavior, why would anyone pray for that?

Again, this is not – as so many scholars attempt to define it – speaking of a loss of salvation. It cannot be, because believers are no longer being imputed sin. As noted, John will confirm that in just two verses. This is referring to the physical death of a believer for sin which leads to that physical death.

Life application: If you treat the holy things of the Lord improperly, Paul indicates that you may actually die from that conduct. If you sleep around, maybe you will get AIDS or get shot by someone’s husband. If you drink heavily, your liver is going to go, and your life will end. If you rob a bank to feed your family, the security officer may send you off to the check-out counter of life.

As you can see, sin leading to death is obviously something that brings discredit upon the name of Jesus who saved you in the first place. John says that we don’t necessarily need to pray about this type of thing. In such cases, our fellow Christians have made their own beds and are now destined to lie in them. Choices like this bear the due penalty they deserve. Prayer for them is not necessary or expected.

Lord Jesus, each of us has sinned since we came to You. We also see fellow Christians doing the same. In times when this sin isn’t active and with a high hand, give us the sense to pray about it for restoration. When the sin is an active affront to You and Your honor, may You judge according to Your wisdom and bring about whatever will lead to the most glory for You. Amen.

Thursday, 11 June 2020

And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him. 1 John 5:15

Here John uses the word “if” again, just as he did in the previous verse –

“if we ask anything according to His will, He hears us.”
“if we know that He hears us.”

The first “if” makes the statement conditional. We must ask according to His will. If this is the case, He hears us. The second “if” sets the tone for the coming proposition. It is not a conditional statement, but rather a rhetorical device – a note of surety – based on the first proposition. One could paraphrase it, “And as we know, based on the fact that we have asked according to His will, that He hears us.”

With this understanding, John then says, “whatever we ask.” These words belong to the conditional statement of the previous verse –

“if we ask anything according to His will.”
Then… “whatever we ask.”

The “whatever we ask” must be “according to His will.” If this is so, then we know that He hears us, and “we know that we have the petitions we have asked of Him.”

It must be remembered that nothing goes unheard by God. In Isaiah it says –

“But your iniquities have separated you from your God;
And your sins have hidden His face from you,
So that He will not hear.” Isaiah 59:2

The word “hear” does not mean He is unaware. It means that He does not actively acknowledge. That God is aware of every word spoken is conveyed by Jesus –

“But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.” Matthew 12:36

God is aware of all things, including every word ever spoken. However, God does not “hear” in the sense of acknowledgment, unless certain conditions are met. One of the conditions is that a prayer must be from a person in Christ. As He is the mediator between God and man, then no word of prayer will be “heard” by God if it comes from an unbeliever. Another condition is that a person’s prayer must be in accord with His will. If it is, then God “hears” that prayer.

In meeting these requirements, John assures us that “we have the petitions that we have asked of Him.” This, again, does not mean that they will be exactly as we asked. We ask without clarity of thought. Therefore, if we ask for something that is in accord with His will, but it is not in accord with His plans, He will give it to us, but only in the manner in which it aligns with both.

For example, a person may ask God for a particular wife. That is in accord with His will – meaning marriage. But His plan may be that the person marries another woman who will bear a son that will accomplish things according to His plan for furthering the gospel. In this, He has actually given us what is according to His will, but it is also according to His plan – something we are unaware of.

Therefore, there may be delays in answers to prayers, there may be seemingly no response at all to them (which is a response all by itself), there may be amendments to the response, and so on. God is not dismissive of our prayers, but He is above them – knowing what each response will result in. Therefore, it is incumbent on us to acknowledge the truth in God’s word, accept that God hears, and accept that we have what we have asked for, even if it doesn’t appear to be what we desired.

God is not required to respond to our prayers as if they were dictates to Him. He graciously responds to our prayers as a Father – knowing what is best, withholding what is harmful, and directing our lives according to a plan that is infinitely more detailed than our shortsighted prayers may be.

Life application: As learned in the previous verse, if we ask anything “according to His will,” He hears that petition. The words of this verse, “And if we know,” lead in and assumes that the rest of the thought is an axiom – a truth that is given. If the two are in agreement, then we have the petitions that we asked of Him. This action of knowing is to be taken at face value – it is completely certain. So why do we ask and not receive?

Why do we pray, and our prayer isn’t acted upon in the manner we ask? Because it is not in accordance with His will. If we ask that our beloved child not be taken from us, and yet he or she is, this in no way means that we were wrong in asking, but it means that God’s will is that the child is to be taken. If we ask for our cancer to be healed and it isn’t, this in no way means that God didn’t hear, but that God has chosen to allow us to continue with the cancer.

This shouldn’t lead to a fatalistic attitude that God doesn’t hear, but it should remind us that God’s will and His way are not ours. He is the Creator, we are the creation; He is the potter, we are the clay.

It is unreasonable to think that we can demand anything of God. But it is also unreasonable for us to get upset when a heartfelt prayer isn’t responded to in the manner in which we would like. He has an eternal plan for billions of people. We have a temporal life which will end, and we also have limited knowledge of His workings. Therefore, we pray, we believe, and yet in the end we acknowledge, “Thy will be done, O God.”

Lord God, when we come to You through Christ, our prayers are heard, and our petitions are answered. We believe this because Your word says it is true. But we understand that our prayers are not always in line with Your will. And so, the answer to our petition isn’t always what we want. Help us to be adults – mature in our thinking – concerning Your plan, and not only for our immediate desires. When our will is in accord with Your will, may Your will be done. Amen.

Wednesday, 10 June 2020

Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. 1 John 5:14

John has just written about the surety of eternal life, and of the continuance of belief “in the name of the Son of God.” Based on that, he next says, “Now this is the confidence that we have in Him.” The word translated as “confidence” speaks of boldness. This is the fourth and last time it is used in the epistle, and it is its last use in Scripture as well. It refers to something spoken openly, and plainly. Further, the words “in Him” are more appropriately translated as “toward Him.” Thus, it reads, “Now this is the boldness that we have toward Him.”

We have been granted eternal life because we believe in the name of Christ who is the Son of God. In this close and personal relationship, we are granted a nearness to God that allows us to be bold in our petitions made toward Him. This same thought is made in the book of Hebrews, where the author says –

“Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” Hebrews 4:16

We may come boldly to the throne of grace, and we may have boldness toward Him there so, “that if we ask anything according to His will, He hears us.”

This is the same general thought, using the same word, that was stated in 1 John 3:21 –

“Beloved, if our heart does not condemn us, we have confidence toward God.”

Our confidence is a set marker of our position in Christ. It is not an arrogant position where we can claim things because we believe the world revolves around us. Nor is it a carte blanche ticket to ask anything of God because we are in Christ. Rather, the state is one of unfettered access to God because of Christ, allowing us to petition Him for what we desire. But it must be, as John states, “according to His will.”

This is the great limitation that is set upon us when asking of God. And it is one which is mentally overlooked by people when they desire something of Him. We may ask for health, but that may not be according to His will. We may have an affliction that we desire to be removed, but that may not be according to His will. Paul discovered this concerning his thorn in the flesh. He petitioned the Lord three times, but the Lord’s divine response was, “My grace is sufficient for you, for My strength is made perfect in weakness.”

Our job is to lay our petitions which are not contradictory to the nature of God before Him and then to wait. If our petition is not something unbiblical, and if it is also according to His will, He will hear us, and we can expect a positive response. If our request is not appropriate, He will not hear us, and it will not be granted. Or, if it is an otherwise appropriate request, but it is not according to His will, He will hear us, but it will not be granted.

Life application: John’s words here and in the next verse are often taken to inappropriate extremes. The words are read, the parts which don’t fit our desires are overlooked, and expectations arise which are not in accord with God’s will. A couple other verses which are taken in this way are –

“If you ask anything in My name, I will do it.” John 14:14

“Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.” Matthew 18:19

John 14:14 was spoken directly to His personal disciples and is to be taken in that context. It is not a verse to make claims over Jesus by us. Matthew 18:19 is a verse that is speaking about discipline and agreement on those disciplinary matters, not about any other issues that we desire to petition God about.

John’s words in 1 John 5:14 are conditional based on the word “if.” God will hear and God will respond when our petitions are in accordance with His will. This, however, makes our requests subject to Him, not in authority over Him.

We cannot get a group of people together, make a claim that we will receive a new church van or new flooring for the sanctuary, and expect it to happen. Everything must be taken in the proper context, and then, when it is, it must be subservient to God’s will. It is the epitome of arrogance to make a claim in Jesus’ name for anything unless it is directly in line with the outlines of the Bible and in accordance with His will. Be content that God has a good plan for us and that He knows both what we want and even more – what we need. Let us be content with that!

Lord, help us to move away from the destructive prosperity gospel, which is no gospel at all. May we be thankful for what You provide. And what You withhold, may we understand that it was a desire and not a need, or maybe that it is simply not in Your will to give us that thing. All things from You are in accordance with Your will for us, and so help us to receive them as such. Amen.

Tuesday, 9 June 2020

These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. 1 John 5:13

John’s words of the last two verses were 1) concerning the testimony of God – that He has given us eternal life, and that eternal life is found in His Son, and then 2) He who has the Son has life, and he who does not have the Son of God does not have life.

John has been methodical in how he has presented his words in this epistle, leading up to those two final points. Now, he begins to close the epistle by saying, “These things I have written to you.” The Greek is in the aorist tense. It is referring to the contents of the letter up to this point. John’s words have been directed “to you who believe in the name of the Son of God.” The words here look back on how John opened his gospel –

“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: ¹³ who 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

In both John 1 and this verse, it more rightly states, “believe on the name.” To believe on a name signifies to believe on all that the name represents. In other words, the name stands for the person. Therefore, to believe on the name doesn’t merely include trusting the person – “I believe in my friend’s ability to get me out of this difficulty,” but to believe in all that he is. “I believe on my friend John. His name identifies to me a person who is trustworthy, capable, honest, willing to help, and so on.” This is what John is conveying. The name of the Son of God bears all the weight, authority, ability, characteristics, and so on of the Son of God. In believing on His name, John then says, “that you may know that you have eternal life.”

John uses the word eidó, meaning to mentally grasp a truth. The two thoughts are completely connected. To believe on the name is to then know – with one hundred percent certainty – that you have eternal life. There should be no doubt in one’s mind that he has passed from death to life. As far as the words, “you have eternal life,” they are rather oddly arranged. The Greek reads, “life you have, eternal.”

Translations vary on how to properly render this. The Weymouth Version renders it, “you already have the Life of the Ages.” It is a unique way of setting the thought off to catch the reader’s attention.

John finishes the thought with, “and that you may continue to believe in the name of the Son of God.” John’s words here cannot be taken as a statement reflecting a conditional salvation – as if someone fails to continue believing in the name of the Son of God, they aren’t really saved. He has already said that the person who believes has eternal life. What John is conveying with these words is that a person will have surety, and he will continue to have that surety. A good comparison to this thought comes from Paul –

“…for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, ¹³ till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; ¹⁴ that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting.” Ephesians 4:12-14

Paul shows that people can be carried away from what is sound. In 2 Peter 1, Peter writes about the person who “has forgotten that he was cleansed from his old sins” (2 Peter 1:9). This is the same type of thought being conveyed by John. He is telling his reader that belief on the name saves, and it saves forever. His words implore his reader to understand this, and to continue to understand it. It is not a point of losing salvation, but of losing the joy which is found in the salvation.

Life application: John’s words have two main thoughts –

That you may know you have eternal life, and
That you may continue to believe in the name of the Son of God.

He has done this for the benefit of his readers – those “who believe in the name of the Son of God.” He wants those who already believe to be grounded in their faith and established in their doctrine so that nothing will draw them away from the truth of the message. Coming up in his second letter, he will go so far as to state this –

“If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; ¹¹ for he who greets him shares in his evil deeds.” 2 John -10, 11

Jesus is the key to eternal life, and apart from Him it is a concept without realization. John’s letter has specifically addressed Jesus’ nature, namely that He is the Son of God. Tied in with this is his directive that only by faith in this fact is salvation realized.

Those who deny the deity of Christ deny He is the literal Son of God. Those who deny the humanity of Christ deny the very work God accomplished to bridge the gap between us. These are such important tenets that John tells us not to even greet someone who denies these fundamental truths.

For those who are saved, they are saved forever. But they can forget this fact. God does not want you to, and so He inspired John to convey his words to us that we should continue to believe on the Name which is above every name – JESUS!

Stand fast in your theology and never let the devil get a foothold into your doctrine.

O God, keep us away from those who would attempt to diminish the truth of who Jesus is and the work He came to accomplish. Keep us steadfast in our devotion to Him, and to the purity of His nature and His deeds, so that our doctrine may be acceptable to You. Thank You for the gift of Jesus our Lord. Amen.

Monday, 8 June 2020

He who has the Son has life; he who does not have the Son of God does not have life. 1 John 5:12

There is an article in front of both instances of “life.” A literal translation would be –

“he who is having the Son, hath the life; he who is not having the Son of God — the life he hath not.” YLT

This version will be used to analyze John’s words.

The words, “the life,” are speaking of the life given by God just referred to in the previous verse where John says, “that God has given us eternal life, and this life is in His Son.” It is this eternal life which he is now speaking of. Understanding this, he begins with, “He who is having the Son, hath the life.”

It is all-encompassing. Anyone who has the Son has eternal life. This is appropriated in only one way – belief. But, as has been seen in John’s words, it is proper belief. John’s epistle has focused on the fact that the Son of God is deity, and that He has come in the flesh – meaning He is the God/Man. If one believes in a Jesus who is God but not man, he does not have the Son. If one believes in a Jesus who is man but not God, he does not have the Son. In either instance, he also does not have the life. Misdirected faith is, after all, wasted faith

With this understood, John next says, “he who is not having the Son of God.” Notice how John has added “of God” to this second clause. Those who have the Son understand that He is of God. There is clarity in their thinking, and they have rightly called on Jesus. He came in the flesh; He is God incarnate. But in the second clause, John is more specific when he speaks of those who do not have the Son of God.

A person who denies the deity of Christ might say, “I believe in Jesus, the Son of God.” They have to say this because the Bible calls Him the Son of God again and again. But how is He the Son of God? Was He created and then adopted? Was it a title conferred on Him without any true family relationship? Or, is He truly the Incarnate Word of God? Anything but the final option means that he does not have the Son of God as is spoken of in the Bible. If this is the case, John says that “the life he hath not.”

In the first clause, the emphasis was on “hath.” If one is having the Son, he HATH the life. It is a certainty. However, in the second clause, the emphasis is on “life.” One who is not having the Son of God, THE LIFE he does not have. He has no connection to God, because he does not have the Son, in whom is THE LIFE.

The tragedy of John’s words is found in the simple notion of either:

1) Never being told about the Son of God,
2) Rejecting the Son of God, or
3) Believing in Jesus as the Son of God incorrectly – by failing to acknowledge the incarnation.

In any of these, the person does not have the Son. In not having the Son, he does not have the life which is found in the Son of God. He remains dead in his sins and forever separated from God.

Life application: God is the source of life. An absolute truth concerning God is that He is the One who alone is Necessary; the One who cannot not exist. Everything and everyone else is contingent on God for its being – both initial being and continued existence. God is the Source of all life. He is therefore pure existence. In John Chapter 1, we read these words –

“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: ¹³ who 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

Being “born of God” then means to have the same life which is in God – a life which is eternal. John expands on this here when he says, “He who has the Son has life.” In this case, he is using the term synonymously with a personal relationship and acceptance of the work of the Lord Jesus. This is what we know of as being “born again.”

When we call on Jesus, we are no longer merely flesh which perishes, but we are born of God, from above. This is the gift of life which issues from God through the Son. John then turns his sights on those who do “not have the Son of God.”

Anyone who does not have the Son does not have life. Only a fool, a deceiver, or an imbecile could come to any other conclusion than this is what John is saying. God leaves the choice up to us – accept His offer of peace through Jesus Christ the Lord, or be eternally separated from Him. There is no other option, and to say differently is to call God a liar, state His word is in error, and/or to claim the Son is not who He is presented as in Scripture. The choice is up to each of us – may you make the right one.

Lord God, You have given us the choice – life or death, light or darkness, heaven or hell. As incredible as it seems, You have allowed us to choose. May we be faithful to make the proclamation which glorifies You, by saying, “Truly this is the Son of God!” All hail the great and exalted name of Jesus! Amen.