3. The certainty of victory over sin and Satan (5:18–21)

3. The certainty of victory over sin and Satan (5:18–21)

A. The Victorious Life in Christ (5:1–5)

B. The Witness of God for Christ (5:6–12) C. Christian Certainties Because of Christ (5:13–21)

1. The certainty of eternal life (5:13) 2. The certainty of answered prayer (5:14–17) 3. The certainty of victory over sin and Satan (5:18–21)

THE FIRST LETTER OF JOHN

1 John

The Word of Life

1 JOHN 1 ‡†That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life— 2‡†the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us— 3†that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4†And we are writing these things so that our [1] joy may be complete.

Walking in the Light

5‡†This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. 6†If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. 7†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 cleanses us from all sin. 8†If we say we have no sin, we deceive ourselves, and the truth is not in us. 9†If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10†If we say we have not sinned, we make him a liar, and his word is not in us.

Christ Our Advocate

1 JOHN 2 †My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2†He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 3‡‡And by this we know that we have come to know him, if we keep his commandments. 4Whoever says "I know him" but does not keep his commandments is a liar, and the truth is not in him, 5but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: 6†whoever says he abides in him ought to walk in the same way in which he walked.

The New Commandment

7‡†Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. 8At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because [1] the darkness is passing away and the true light is already shining. 9†Whoever says he is in the light and hates his brother is still in darkness. 10Whoever loves his brother abides in the light, and in him [2] there is no cause for stumbling. 11But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

12‡I am writing to you, little children, because your sins are forgiven for his name's sake. 13‡I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have overcome the evil one. I write to you, children, because you know the Father. 14I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong, and the word of God

abides in you, and you have overcome the evil one.

Do Not Love the World

15†Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16†For all that is in the world—the desires of

the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. 17†And the world is passing away along with its desires, but whoever does the will of God abides forever.

Warning Concerning Antichrists

18†Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. 19†They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. 20‡But you have been anointed by the Holy One, and you all have knowledge. [3] 21I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth. 22‡Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. 23No one who denies the Son has the Father. Whoever confesses the Son has the Father also. 24‡Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. 25And this is the promise that he made to us [4]—eternal life.

26†I write these things to you about those who are trying to deceive you. 27†But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

Children of God

28‡†And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. 29†If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

1 JOHN 3 †See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2†Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears [1] we shall be like him, because we shall see him as he is. 3†And everyone who thus hopes in him purifies himself as he is pure.

4‡‡†Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5†You know that he appeared to take away sins, and in him there is no sin. 6†No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. 7†Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 8†Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. 9†No one born of God makes a practice of sinning, for God's [2] seed abides in him, and he cannot keep on sinning because he has been born of God. 10†By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

Love One Another

11‡†For this is the message that you have heard from the beginning, that we should love one another. 12‡†We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's righteous. 13†Do not be surprised, brothers, [3] that the world hates you. 14†We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15†Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

16†By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17†But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him? 18†Little children, let us not love in word or talk but in deed and in truth.

19†By this we shall know that we are of the truth and reassure our heart before him; 20†for whenever our heart condemns us, God is greater than our heart, and

he knows everything. 21†Beloved, if our heart does not condemn us, we have confidence before God; 22†and whatever we ask we receive from him, because we keep his commandments and do what pleases him. 23‡And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 24Whoever keeps his commandments abides in God, [4] and God [5] in him. And by this we know that he abides in us, by the Spirit whom he has given us.

Test the Spirits

1 JOHN 4 ‡†Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. 2†By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, 3†and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. 4†Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. 5‡They are from the world; therefore they speak from the world, and the world listens to them. 6†We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

God Is Love

7‡‡†Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. 8†Anyone who does not love does not know God, because God is love. 9†In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. 10†In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. 11†Beloved, if God so loved us, we also ought to love one another. 12†No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

13‡By this we know that we abide in him and he in us, because he has given us of his Spirit. 14And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15†Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. 17‡†By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 19We love because he first loved us. 20If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot [1] love God whom he has not seen. 21†And this commandment we have from him: whoever loves God must also love his brother.

Overcoming the World

1 JOHN 5 ‡†Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. 2‡By this we know that we love the children of God, when we love God and obey his commandments. 3†For this is the love of God, that we keep his commandments. And his commandments are not burdensome. 4‡†For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. 5Who is it that overcomes the world except the one who believes that Jesus is the Son of God?

Testimony Concerning the Son of God

6‡†This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. 7†For there are three that testify: 8†the Spirit and the water and the blood; and these three agree. 9If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. 10†Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. 11‡And this is the testimony, that God gave us eternal life, and this life is in his Son. 12Whoever has the Son has life; whoever does not have the Son of God does not have life.

That You May Know

13‡†I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. 14‡†And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. 15And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.

16‡If anyone sees his brother committing a sin not leading to death, he shall ask, and God [1] will give him life—to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that. 17All wrongdoing is sin, but there is sin that does not lead to death.

18†We know that everyone who has been born of God does not keep on sinning,

but he who was born of God protects him, and the evil one does not touch him.

19†We know that we are from God, and the whole world lies in the power of the evil one.

20†And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. 21†Little children, keep yourselves from idols.

Footnotes

Footnotes for 1 John, Chapter 1

[1] 1:4 Some manuscripts your

Footnotes for 1 John, Chapter 2

[1] 2:8 Or that

[2] 2:10 Or it

[3] 2:20 Some manuscripts you know everything

[4] 2:25 Some manuscripts you

Footnotes for 1 John, Chapter 3

[1] 3:2 Or when it appears

[2] 3:9 Greek his

[3] 3:13 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verses 14, 16

[4] 3:24 Greek him

[5] 3:24 Greek he

Footnotes for 1 John, Chapter 4

[1] 4:20 Some manuscripts how can he

Footnotes for 1 John, Chapter 5

[1] 5:16 Greek he

Study Notes

1 JOHN—NOTE ON 1:1–4 As an apostolic eyewitness to Jesus' ministry, including his death and resurrection, and as one of the three most intimate associates of the Lord (John, Peter, James), John affirms the physical reality of Jesus Christ's having come "in the flesh" (cf. 4:2–3). In this way, John accentuated the gravity of the false teaching by immediately focusing on a strongly positive affirmation of the historic reality of Jesus' humanity and the certainty of the gospel. Although the false teachers claimed to believe in Christ, their denial of the true nature of Christ (i.e., his humanity) demonstrated their lack of genuine salvation (2:22–23). The affirmation of a proper view of Christ constitutes the first test of genuine fellowship (1:3; see 1:5–2:2 for test two).

1 JOHN—NOTE ON 1:1 which was. This phrase refers to the proclamation of the gospel that centers in Christ's person, words, and works as contained in apostolic testimony. from the beginning. Although John's Gospel uses a similar phrase meaning eternity past (John 1:1, "in the beginning"), the phrase here, in the context of 1 John 1:1–4, refers to the beginnings of gospel preaching when the readers first heard about Jesus (cf. 2:7, 24). The phrase also emphasizes the stability of the gospel message; its contents do not change but remain stable from the very beginning; it is not subject to change due to current worldly fads or philosophical thinking. we have heard . . . we have seen . . . we looked upon . . . touched with our hands. The words used here point to the vivid recollection of the person of Jesus that John still had even in his old age. For John, even 60 years later, those memories were permanently etched on his mind as if the events had just happened. He uses terms that strongly affirm the physical reality of Jesus, for a spirit cannot be heard, gazed at for long periods ("looked upon"), or touched as Jesus was by John during his earthly ministry and even after his resurrection. the word of life. This refers not only to Jesus Christ but the proclamation of his gospel.

1 JOHN—NOTE ON 1:2–3 made manifest . . . seen . . . testify . . . proclaim. John dramatically reemphasizes through repetition of these terms in vv. 2–3 (cf. v. 1) the authority of his own personal experience as an eyewitness of Jesus' life. Such repetition pointedly reminds his readers that John's personal testimony refutes the false teachers who boasted arrogantly and wrongly about the Christ they had never seen or known.

1 JOHN—NOTE ON 1:2 the eternal life . . . with the Father . . . made manifest to us. With this phrase, John accentuates the eternality of Christ in his preincarnate glory (cf. 5:12; John 1:4; 5:26, 40; 11:25; 14:6).

1 JOHN—NOTE ON 1:3 fellowship with us. Fellowship does not mean social relations, but that his readers were to be partakers (or, partners) with John in possessing eternal life (cf. Phil. 1:5; 1 Pet. 5:1; 2 Pet. 1:4). John writes not only to affirm the physical reality of Jesus (1 John 1:1–2) but also to produce salvation in the readers. That genuine Christians are never "out of fellowship" is clear, since this verse equates fellowship with salvation.

1 JOHN—NOTE ON 1:4 our joy may be complete. A main goal for this epistle is to create joy in the readers. The proclamation of the reality of the gospel (vv. 1–2) produces a fellowship in eternal life (v. 3), and in turn, fellowship in eternal life produces joy (v. 4).

1 JOHN—NOTE ON 1:5–2:2 To counter the false teachers who denied the existence or importance of sin, John affirms its reality. This affirmation of sin's reality constitutes the second test of true fellowship (cf. vv. 1–4 for test one and 2:3–6 for test three). Those who deny the reality of sin demonstrate their lack of genuine salvation. The "we" in 1:6, 8, 10 is not a reference to genuine Christians but a general reference to anyone claiming fellowship, but denying sin. The "we" and "ours" in vv. 7, 9, and 2:1–2 is a specific reference to genuine Christians.

1 JOHN—NOTE ON 1:5 we have heard from him. The message that John and the other apostles preached came from God, not from men (cf. Gal. 1:12). God is light. In Scripture, light and darkness are very familiar symbols. Intellectually, "light" refers to biblical truth while "darkness" refers to error or falsehood (cf. Ps. 119:105; Prov. 6:23; John 1:4; 8:12). Morally, "light" refers to holiness or purity while "darkness" refers to sin or wrongdoing (Rom. 13:11–14; 1 Thess. 5:4–7). The heretics claimed to be the truly enlightened, walking in the real light, but John denied that because they do not recognize their sin. About that basic reality, they were unenlightened. no darkness at all. With this phrase, John forcefully affirms that God is absolutely perfect and nothing exists in God's character that impinges upon his truth and holiness (cf. James 1:17).

1 JOHN—NOTE ON 1:6 In spite of their claims to enlightenment and although the false teachers may have claimed fellowship with Christ, their walking in

darkness refuted such claims, and consequently, demonstrated their lack of genuine salvation. The reference to "lie" in v. 6b refers to the claim of fellowship in v. 6a. do not practice. This points to their habitual failure regarding the practice of the truth.

1 JOHN—NOTE ON 1:7 Genuine Christians walk habitually in the light (truth and holiness), not in darkness (falsehood and sin). See note on 3:9. Their walk also results in cleansing from sin as the Lord continually forgives his own. Since those walking in the light share in the character of God, they will be habitually characterized by his holiness (3 John 11), indicating their true fellowship with him (James 1:27). A genuine Christian does not walk in darkness but only in the light (2 Cor. 6:14; Eph. 5:8; Col. 1:12–13), and cleansing from sin continually occurs (cf. 1 John 1:9).

1 JOHN—NOTE ON 1:8 Not only did the false teachers walk in darkness (i.e., sin; v. 6) but went so far as to deny totally the existence of a sin nature in their lives. If someone never admits to being a sinner, salvation cannot result (see Matt. 19:16–22 for the account of the young man who refused to recognize his sin). Not only did the false teachers make false claims to fellowship and disregard sin (1 John 1:6), they are also characterized by deceit regarding sinlessness (Eccles. 7:20; Rom. 3:23).

1 JOHN—NOTE ON 1:9 Continual confession of sin is an indication of genuine salvation. While the false teachers would not admit their sin, the genuine Christian admitted and forsook it (Ps. 32:3–5; Prov. 28:13). The term "confess" means to say the same thing about sin as God does; to acknowledge his perspective about sin. While 1 John 1:7 is from God's perspective, v. 9 is from the Christian's perspective. Confession of sin characterizes genuine Christians, and God continually cleanses those who are confessing (cf. v. 7). Rather than focusing on confession for every single sin as necessary, John has especially in mind here a settled recognition and acknowledgment that one is a sinner in need of cleansing and forgiveness (Eph. 4:32; Col. 2:13).

1 JOHN—NOTE ON 1:10 make him a liar. Since God has said that all people are sinners (cf. Ps. 14:3; 51:5; Isa. 53:6; Jer. 17:5–6; Rom. 3:10–19, 23; 6:23), to deny that fact is to blaspheme God with slander that defames his name.

1 JOHN—NOTE ON 2:1 so that you may not sin. Although a Christian must continually acknowledge and confess sin (1:9), he is not powerless against it.

Fulfilling the duty of confession does not give license to sin. Sin can and should be conquered through the power of the Holy Spirit (see Rom. 6:12–14; 8:12–13; 1 Cor. 15:34; Titus 2:11–12; 1 Pet. 1:13–16). advocate. John 16:7 translates this word as "Helper" (lit., "one called alongside"). Perhaps a modern concept of the term would be a defense attorney. Although Satan prosecutes believers night and day before the Father due to sin (Rev. 12:10), Christ's high-priestly ministry guarantees not only sympathy but also acquittal (Heb. 4:14–16).

1 JOHN—NOTE ON 2:2 propitiation. Cf. 4:10. The word means "appeasement" or "satisfaction." The sacrifice of Jesus on the cross satisfied the demands of God's holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph. 2:3). So Jesus propitiated or satisfied God. See notes on Heb. 2:17; 9:15 for a clear illustration of propitiation. for the sins of the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scriptures indicate that Christ died for the world (John 1:29; 3:16; 6:51; 1 Tim. 2:6; Heb. 2:9). Most of the world will be eternally condemned to hell to pay for their own sins, so they could not have been paid for by Christ. The passages that speak of Christ's dying for the whole world must be understood to refer to mankind in general (as in Titus 2:3–4). "World" indicates the sphere, the beings toward whom God seeks reconciliation and has provided propitiation. God has mitigated his wrath on sinners temporarily, by letting them live and enjoy earthly life (see note on 1 Tim. 4:10). In that sense, Christ has provided a brief, temporal propitiation for the whole world. But he actually satisfied fully the wrath of God eternally only for the elect who believe. Christ's death in itself had unlimited and infinite value because he is Holy God. Thus his sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. But the actual satisfaction and atonement was made only for those who believe (cf. John 10:11, 15; 17:9, 20; Acts 20:28; Rom. 8:32, 37; Eph. 5:25). The pardon for sin is offered to the whole world, but received only by those who believe (cf. 1 John 4:9, 14; John 5:24). There is no other way to be reconciled to God.

1 JOHN—NOTE ON 2:3–6 Obedience to God's commands constitutes a third test of genuine fellowship. First John presents two external tests that demonstrate salvation: doctrinal and moral. The doctrinal test consists of confessing a proper view of Christ and of sin (see 1:1–4 and 1:5–2:2), while the moral test consists of obedience and love (see also 2:7–11). While subjective assurance of salvation comes through the internal witness of the Holy Spirit (5:10; Rom. 8:14–16; 2 Cor. 1:12), the test of obedience constitutes objective assurance that one is

genuinely saved. Obedience is the external, visible proof of salvation (see notes on James 2:14–25; 2 Pet. 2:5–11). The false teachers' failure to obey God's commands objectively demonstrated that they were not saved (Luke 6:46). Those who are truly enlightened and know God are obedient to his word.

1 JOHN—NOTE ON 2:3–4 know . . . keep. The repetition of these words emphasizes that those genuinely born again display the habit of obedience. Obedience results in assurance of salvation (cf. Eph. 2:2; 1 Pet. 1:14). That these two words are among John's favorites is clear since he uses "know" approximately 40 times and "keep" approximately 10 times in this epistle.

1 JOHN—NOTE ON 2:6 abides. This word is one of John's favorite terms for salvation (see notes on John 15:4–10). the same way in which he walked. Jesus' life of obedience is the Christian's pattern. Those who claim to be Christians ought to live as he did (cf. John 6:38) since they possess his Spirit's presence and power.

1 JOHN—NOTE ON 2:7–17 Love of the brethren constitutes the fourth test of genuine fellowship. The primary focus of the moral test is obedience to the command of love because love is the fulfillment of the law (Matt. 22:34–40; Rom. 13:8–10; James 2:8) and is also Christ's new command (John 13:34; 15:12, 17). True enlightenment is to love. God's light is the light of love, so to walk in light is to walk in love.

1 JOHN—NOTE ON 2:7 new. Not referring to "new" in the sense of time but something that is fresh in quality, kind, or form; something that replaces something else that has been worn out. new commandment . . . old commandment. John makes a significant word play here. Though he doesn't state here what the command is, he does in 2 John 5–6. It is to love. Both of these phrases refer to the same commandment of love. The commandment of love was "new" because Jesus personified love in a fresh, new way and it was shed abroad in believers' hearts (Rom. 5:5) and energized by the Holy Spirit (Gal. 5:22; 1 Thess. 4:9). He raised love to a higher standard for the church and commanded his disciples to imitate his love ("as I have loved you"; cf. 1 John 3:16; John 13:34). The command was also "old" because the OT commanded love (Lev. 19:18; Deut. 6:5) and the readers of John's epistle had heard about Jesus' command to love when they first heard the gospel. from the beginning. This phrase refers not to the beginning of time but the beginning of their Christian lives, as indicated by 1 John 2:24; 3:11; 2 John 6. This was part of the

ethical instruction they received from the day of their salvation and not some innovation invented by John, as the heretics may have said.

1 JOHN—NOTE ON 2:9 hates. The original language conveys the idea of someone who habitually hates or is marked by a lifestyle of hate. still in darkness. Those who profess to be Christians, yet are characterized by hate, demonstrate by such action that they have never been born again. The false teachers made claims to enlightenment, transcendent knowledge of God, and salvation, but their actions, especially the lack of love, proved all such claims false (see also v. 11).

1 JOHN—NOTE ON 2:12–14 Only two families exist from God's perspective: children of God and children of Satan (see John 8:39–44). John reminds his readers in these verses that as Christians they have been forgiven and come to know God as their heavenly Father. As a result, they are a part of God's family. They must not love Satan's family or give their allegiance to the world controlled by him (see 1 John 2:15). The word "little children" in v. 12 is general for offspring of any age, in contrast to a different Greek word for "children" in v. 13, which refers to young children (see note on vv. 13–14). I am writing . . . I write. John repeats the message in these verses to emphasize the certainty of their belonging to God's family. "I am writing" is from John's perspective, while "I write" anticipates his readers' perspective when they received the letter.

1 JOHN—NOTE ON 2:13–14 fathers . . . young men . . . children. These very clear distinctions identify three stages of spiritual growth in God's family. "Fathers," the most mature, have a deep knowledge of the Eternal God. The pinnacle of spiritual maturity is to know God in his fullness (cf. Phil. 3:10). "Young men" are those who, while not yet having the mature experience of knowing God in the word and through life, do know sound doctrine. They are strong against sin and error because they have his word in them. Thus they overcome the wiles of the devil, who makes havoc of children (cf. Eph. 4:14). Since Satan's efforts are in falsehood and deception, they have overcome him. "Children" are those who have only the basic awareness of God and need to grow. All are in God's family and manifest Christ's character at different levels.

1 JOHN—NOTE ON 2:15 Do not love the world. Although John often repeats the importance of love and that God is love (4:7–8), he also reveals that God hates a certain type of love: love of the world (John 15:18–20). In this text, John expresses a particular form of the fourth test (i.e., the test of love). Positively, the Christian loves God and fellow Christians. Negatively, an absence of love for the

world must habitually characterize the love life of those to be considered genuinely born again. "Love" here signifies affection and devotion. God, not the world, must have the first place in the Christian's life (Matt. 10:37–39; Phil. 3:20). the world. This is not a reference to the physical, material world but the invisible spiritual system of evil dominated by Satan (see notes on 2 Cor. 10:3– 5) and all that it offers in opposition to God, his word, and his people (cf. 1 John 5:19; John 12:31; 1 Cor. 1:21; 2 Cor. 4:4; James 4:4; 2 Pet. 1:4). the love of the Father is not in him. Either one is a genuine Christian marked by love and obedience to God, or one is a non-Christian in rebellion against God, i.e., in love with and enslaved by the satanically controlled world system (Eph. 2:1–3; Col. 1:13; James 4:4). No middle ground between these two alternatives exists for someone claiming to be born again. The false teachers had no such singular love, but were devoted to the world's philosophy and wisdom, thereby revealing their love for the world and their unsaved state (cf. Matt. 6:24; Luke 16:13; 1 Tim. 6:20; 2 Pet. 2:12–22).

1 JOHN—NOTE ON 2:16 all that is in the world. Cf. James 4:4. While the world's philosophies and ideologies and much that it offers may appear attractive and appealing, that is deception. Its true and pervasive nature is evil, harmful, ruinous, and satanic. Its deadly theories are raised up against the knowledge of God and hold the souls of men captive (2 Cor. 10:3–5). desires. John uses the term negatively here for a strong desire for evil things. flesh. The term refers to the sin nature of man; the rebellious self dominated by sin and in opposition to God (Rom. 7:15–25; 8:2–8; Gal. 5:19–21). Satan uses the evil world system to incite the flesh. eyes. Satan uses the eyes as a strategic avenue to incite wrong desires (Josh. 7:20–21; 2 Sam. 11:2; Matt. 5:27–29). Satan's temptation of Eve involved being attracted to something beautiful in appearance, but the result was spiritual death (Gen. 3:6, "a delight to the eyes"). pride in possessions. The phrase has the idea of arrogance over one's circumstances, which produced haughtiness or exaggeration, parading what one possessed to impress other people (James 4:16). not from the Father. The world is the enemy of the Christian because it is in rebellion and opposition against God and controlled by Satan (1 John 5:19; Eph. 2:2; 2 Cor. 4:4; 10:3–5). The three openings presented, if allowing access to sin, result in tragedy. Not only must the Christian reject the world for what it is but also for what it does.

1 JOHN—NOTE ON 2:17 the world is passing away. The Christian also must not love the satanic world system because of its temporary nature. It is in the continual process of disintegration, headed for destruction (Rom. 8:18–22).

whoever does the will of God abides forever. In contrast to the temporary world, God's will is permanent and unchangeable. Those who follow God's will abide as his people forever. While God offers eternal life to his children, the present age is doomed (cf. 1 Cor. 7:31; 2 Cor. 4:18).

1 JOHN—NOTE ON 2:18 antichrist. This is the first occurrence of the term "antichrist." Its usage is found only in John's epistles (4:3; 2 John 7). Here it refers to the coming final world ruler energized by Satan who will seek to replace and oppose the true Christ (Dan. 8:9–11; 11:31–38; 12:11; Matt. 24:15; 2 Thess. 2:1–12; see notes on Rev. 13:1–5; 19:20). many antichrists have come. While the term's first occurrence refers to a particular person prophesied in Scripture, this one is plural and refers to many individuals. John uses the plural to identify and characterize the false teachers who were troubling John's congregations because their false doctrine distorted the truth and opposed Christ (Matt. 24:24; Mark 13:22; Acts 20:28–30). The term, therefore, refers to a principle of evil, incarnated in men, who are hostile and opposed to God (cf. 2 Cor. 10:4–5). John writes to expose the false teachers, the wolves in sheep's clothing, who purvey damning lies (cf. Eph. 5:11). the last hour. The phrase refers to the "latter times" or "last days," i.e., the time period between the first and second comings of Christ (1 Tim. 4:1; James 5:3; 1 Pet. 4:7; 2 Pet. 3:3; Jude 18).

1 JOHN—NOTE ON 2:19 They went out from us . . . they were not of us. The first characteristic mentioned of antichrists, i.e., false teachers and deceivers (vv. 22–26), is that they depart from the faithful (see vv. 22–23 for the second characteristic and v. 26 for the third). They arise from within the church and depart from true fellowship and lead people out with them. The verse also places emphasis on the doctrine of the perseverance of the saints. Those genuinely born again endure in faith and fellowship and the truth (1 Cor. 11:19; 2 Tim. 2:12). The ultimate test of true Christianity is endurance (Mark 13:13; Heb. 3:14). The departure of people from the truth and the church is their unmasking.

1 JOHN—NOTE ON 2:20–21 Two characteristics mark genuine Christians in contrast to the antichrists. First, the Holy Spirit ("the anointing," v. 27) guards them from error (cf. Acts 10:38; 2 Cor. 1:21). Christ as the Holy One (Luke 4:34; Acts 3:14) imparts the Holy Spirit as their illuminating guardian from deception. Second, the Holy Spirit guides the believer into knowing "all things" (John 14:26; 16:13). True Christians have a built-in lie detector and persevere in the truth. Those who remain in heresy and apostasy manifest the fact that they

were never genuinely born again (cf. 1 John 2:19).

1 JOHN—NOTE ON 2:22–23 denies the Father and the Son. A second characteristic of antichrists is that they deny the faith (i.e., sound doctrine). Anyone denying the true nature of Christ as presented in the Scripture is an antichrist (cf. 4:3; 2 Thess. 2:11). The denial of Christ also constitutes a denial of God himself, who testified to his Son (5:9; John 5:32–38; 8:18).

1 JOHN—NOTE ON 2:24–25 heard from the beginning. The gospel that cannot change. Let it remain; do not follow false teachers (cf. 2 Tim. 3:1, 7, 13; 4:3). Christian truth is fixed and unalterable (Jude 3). If we stay faithful to the truth, we continue to experience intimate communion with God and Christ and persevere to the full eternal life (cf. 1 John 5:11–12).

1 JOHN—NOTE ON 2:26 A third characteristic of antichrists is that they try to deceive the faithful (cf. also 1 Tim. 4:1).

1 JOHN—NOTE ON 2:27 anointing. See note on vv. 20–21. John is not denying the importance of gifted teachers in the church (1 Cor. 12:28; Eph. 4:11) but indicates that neither those teachers nor those believers are dependent on human wisdom or the opinions of men for the truth. God's Holy Spirit guards and guides the true believer into the truth (see 1 John 2:20–21). If God is true (cf. 2 Chron. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9) and Christ is the truth (cf. John 14:6), so is the Holy Spirit (cf. 1 John 5:6; John 15:26; 16:13). abide in him. In response to such deceivers, the task of the genuine believer is to "walk in truth," i.e., persevere in faithfulness and sound doctrine (see 1 John 2:20–21; 2 John 4; 3 John 4).

1 JOHN—NOTE ON 2:28–3:3 This section deals with the "purifying hope" of every Christian, i.e., the return of Christ. John uses this purifying hope to reiterate and elaborate on the moral test (love and obedience) of a true Christian. The hope of Christ's return has a sanctifying effect on moral behavior. In anticipation of Christ's return and reward (cf. 1 Cor. 3:10–17; 4:1–5; 2 Cor. 5:9–10; Rev. 22:12), a genuine Christian walks in holiness of life. Those who do not evidence such behavior manifest an unsaved life. In these five verses, John has given five features of the believer's hope.

1 JOHN—NOTE ON 2:28 abide in him. John repeats his emphasis on abiding (v. 27) to introduce it as the first feature of the believer's hope in 2:28–3:3.

Whenever John refers to abiding he is referring to persevering in the faith of salvation, which is evidence of being a true believer (John 15:1–6). The hope of Christ's return produces the effect of continual abiding in every true believer as they long for the glorious future prepared for them. Paul called it "lov[ing] his appearing" (2 Tim. 4:8) and said those who do that are the ones who will be crowned with eternal righteousness in heaven. Abiding signifies a permanent remaining in Christ and guarantees the believer's hope. Those who truly abide continue in the faith and in fellowship with the saints (1 John 2:19). In contrast to v. 27 ("you . . . abide"), however, he commands (imperative) believers to abide. The command signals that abiding is not passive; continual, active abiding must be pursued by every genuine believer (Phil. 2:12). Salvation is eternal because of the Lord's side—he holds us (cf. John 6:37–44) and because of our side—we persevere in faith and obedience (cf. John 8:31–32). It is not unlike salvation in which God sovereignly saves, but not apart from personal faith from the one he saves. Or in the case of sanctification, God conforms us to his Son but not apart from obedience. The NT is rich with statements about God's work and the work of the believer. Paul said it well in Col. 1:29. when he appears. This refers especially to the rapture and gathering of the church (cf. John 14:1–6; 1 Cor. 15:51–54; 1 Thess. 4:13–18) and the judgment seat of Christ to follow (cf. 1 Cor. 4:5; 2 Cor. 5:9–10). confidence . . . not shrink from him in shame. The word "confidence" means "outspokenness" or "freedom of speech." Those who are saved will have confidence at Christ's coming because they will be blameless in holiness based on abiding in Christ (Eph. 5:27; Col. 1:22; 1 Thess. 3:13; 5:23). In contrast, there will be many, like the soils in Matt. 13, who are temporary look-alike believers (see Matt. 13:20–22; cf. John 8:31), who did not believe, who did not persevere in abiding, and consequently, face only shame at his appearance.

1 JOHN—NOTE ON 2:29 everyone who practices righteousness has been born of him. This is the second feature of the believer's hope in 2:28–3:3. The hope of Christ's return not only sustains faith (2:28), but makes righteousness a habit. The term for "born" is the same verb used in John 3:7 where Jesus told Nicodemus that he must be "born" again. Those truly born again as God's children have their heavenly Father's righteous nature (1 Pet. 1:3, 13–16). As a result, they will display characteristics of God's righteousness. John looks from effect (righteous behavior) to cause (being truly born again) to affirm that righteous living is the proof of being born again (James 2:20, 26; 2 Pet. 3:11).

1 JOHN—NOTE ON 3:1 what kind of love the Father has given to us. This

outburst of wonder introduces the third feature of the believer's hope in 2:28– 3:3. The believer's hope is strengthened by the fact that God's love initiated his salvation (Eph. 1:3–6). Christ's return will unite the believer with the heavenly Father who loves his child with an immeasurable love. John expresses utter astonishment at God's love for believers in making them his children (Rom. 8:17). the world does not know us. The real aliens in the world are not extraterrestrials but Christians. Having been born again, given a new nature of heavenly origin, Christians display a nature and lifestyle like their Savior and heavenly Father; a nature totally foreign (other-worldly) to the unsaved (1 Cor. 2:15–16; 1 Pet. 4:3–4). No wonder Scripture describes Christians as "exiles" and "strangers" (Heb. 11:13; 1 Pet. 1:1; 2:11). The Lord Jesus was unearthly in origin, and so are those born again. Our true transformed lives have not yet been manifested (see notes on Rom. 8:18–24).

1 JOHN—NOTE ON 3:2 we are God's children now. Everyone who exercises genuine saving faith becomes a child of God at the moment of belief (John 1:12; Rom. 8:16; 2 Pet. 1:4), though the truly heavenly, divine life in that person (cf. Eph. 4:24; Col. 3:10) will not be revealed until Jesus appears (see note on Rom. 8:19). In the meantime, the Holy Spirit is working into us the image of Christ (see note on 2 Cor. 3:18). we shall be like him. This phrase introduces the fourth feature of the believer's hope in 1 John 2:28–3:3. When Christ returns he shall conform every believer to his image, i.e., his nature. A tension exists between the first part of the verse ("we are God's children now") and the latter part ("we shall be like him"). Such tension finds resolution in the solid hope that at Christ's return the believer will experience ultimate conformity to his likeness (see notes on Rom. 8:29; 1 Cor. 15:42–49; Phil. 3:21). The glorious nature of that conformity defies description, but as much as glorified humanity can be like incarnate deity, believers will be, without becoming deity.

1 JOHN—NOTE ON 3:3 purifies himself as he is pure. This is the key verse to 2:28–3:3 and introduces the fifth feature of the believer's hope in this section. Living in the reality of Christ's return makes a difference in a Christian's behavior. Since Christians someday will be like him, a desire should grow within the Christian to become like him now. That was Paul's passion, expressed in Phil. 3:12–14 (see notes there). That calls for a purifying of sin, in which we play a part (see notes on 2 Cor. 7:1; 1 Tim. 5:22; 1 Pet. 1:22).

1 JOHN—NOTE ON 3:4–24 The primary aim of this section is to combat false teachers who are corrupting the fundamentals of the faith. These verses further

amplify, reiterate, and emphasize the moral test already presented by John (see 2:3–6, 7–11). First John 3:4–10 conveys that genuine believers practice righteousness, while vv. 11–24 relate that genuine believers practice love toward fellow believers. John was very concerned that Christians know how to tell the true from the false; the genuine from the artificial; true believers from false ones. He presents tests here and throughout this letter to help determine the validity of anybody's claim to be a Christian.

1 JOHN—NOTE ON 3:4–10 These verses deal with the Christian's incompatibility with sin. The false teachers that John combated, because of their Gnostic-like concepts (see Introduction: Background and Setting), discounted the significance of sin and the need for obedience. Because of their philosophical dualism, they viewed matter as inherently bad, and as a result, any sins committed in the physical realm as inconsequential. In this section, John gives four reasons why true Christians cannot habitually practice sin (John 8:31, 34–36; Rom. 6:11; 2 John 9).

1 JOHN—NOTE ON 3:4 practice of sinning. The verb, "makes a practice," in the Greek conveys the idea of making sin a habitual practice. Although genuine Christians have a sin disposition (1:8), and do commit and need to confess sin (1:9; 2:1), that is not the unbroken pattern of their lives. A genuinely born-again believer has a built-in check or guard against habitual sinning due to a new nature ("born of God"—3:9; cf. Rom. 6:12). sin is lawlessness. The first reason why Christians cannot practice sin is because sin is incompatible with the law of God, which they love (Ps. 119:34, 77, 97; Rom. 7:12, 22). The term "lawlessness" conveys more than transgressing God's law. It conveys the ultimate sense of rebellion, i.e., living as if there was no law or ignoring what laws exist (James 4:17).

1 JOHN—NOTE ON 3:5 he appeared to take away sins. A second reason why Christians cannot practice sin is because it is incompatible with the work of Christ. Christ died to sanctify (i.e., make holy) the believer (2 Cor. 5:21; Eph. 5:25–27). To sin is contrary to Christ's work of breaking the dominion of sin in the believer's life (Rom. 6:1–15).

1 JOHN—NOTE ON 3:6 No one who abides . . . sinning. Like the phrase "makes a practice of sinning" in v. 4, the sense conveyed here is the idea of habitual, constant sinning. no one who keeps on sinning has either seen him or known him. If no check against habitual sin exists in someone who professes to be a

Christian, John's pronouncement is absolutely clear—salvation never took place.

1 JOHN—NOTE ON 3:7 let no one deceive you. The word "deceive" means "to lead astray." Since false teachers were attempting to pervert the fundamentals of the faith, the possibility existed that some Christians might be fooled into accepting what they were advocating. To prevent this deception from occurring, John repeatedly emphasized the basics of Christianity, e.g., the need for obedience, the need for love, and the need for a proper view of Christ (see Introduction: Historical and Theological Themes). practices righteousness. The genuine believer's habitual lifestyle of righteousness stands in sharp contrast to those false teachers who practiced sin (cf. vv. 4, 6). Since Christ died on the cross to transform sinners, those truly born again have replaced the habit of sin with the habit of righteous living (Rom. 6:13–14). as he is righteous. Those who are truly born again reflect the divine nature of the Son. They behave like him, manifesting the power of his life in them (Gal. 2:20).

1 JOHN—NOTE ON 3:8 makes a practice of sinning. This phrase means "who habitually practices sin" (see notes on vv. 4, 6). of the devil. The phrase gives the source of the false teachers' actions. The term "devil" means "accuser" or "slanderer." Not only does Satan ("adversary") oppose God and his plan, but he is the originator and instigator of sin and rebellion against God and his law (v. 4; see notes on Eph. 6:10–17). Therefore, all the unsaved are under the diabolic influence of Satan. Their sinful lifestyle reflects their satanic origin (see note on Eph. 2:1). John contrasts the children of God with the children of Satan in terms of their actions. While those who are truly born again reflect the habit of righteousness, Satan's children practice sin. from the beginning. Since Satan was originally created as perfect and only later rebelled against God (Isa. 14:12– 14; Ezek. 28:12–17), John probably means the moment of his rebellion against God, the beginning of his rebellious career. Since sin characterizes him completely, so everyone characterized by sin must derive from him (cf. John 8:44). The reason . . . to destroy. A third reason why Christians cannot practice sin is because Christ came to destroy the works of the arch-sinner, Satan. The devil is still operating, but he has been defeated and in Christ we escape his tyranny. The day will come when all of Satan's activity will cease in the universe and he will be sent to hell forever (Rev. 20:10). works of the devil. This summarizes a variety of the devil's activities: sin, rebellion, temptation, ruling the world, persecution and accusation of saints, instigation of false teachers, power of death (e.g., Luke 8:12; John 8:44; Acts 5:3; 1 Cor. 7:5; 2 Cor. 4:4; Eph. 6:11, 12; 1 Thess. 2:18; Heb. 2:14; Rev. 12:10).

1 JOHN—NOTE ON 3:9 The fourth reason why Christians cannot practice sin is because it is incompatible with the ministry of the Holy Spirit, who has imparted a new nature to the believer (John 3:5–8). born of God. John wrote here of the new birth (John 3:7). When people become Christians, God makes them new creatures with new natures (2 Cor. 5:17). Believers have God's characteristics because they have been born into God's family. This new nature exhibits the habitual character of righteousness produced by the Holy Spirit (Gal. 5:22–24). John repeats this phrase twice for emphasis. God's seed. The new birth involves the acquisition of a seed, which refers to the principle of life of God imparted to the believer at salvation's new birth. John uses this image of a planted seed to picture the divine element involved in being born again. See notes on 1 Pet. 1:23–25. abides. The word conveys the idea of the permanence of the new birth, which cannot be reversed, for those who are truly born again are permanently transformed into a new creation (2 Cor. 5:17; Gal. 6:15; Eph. 2:10). he cannot keep on sinning. This phrase once again conveys the idea of habitual sinning (see vv. 1 John 3:4, 6).

1 JOHN—NOTE ON 3:10 This summary verse is the key to vv. 4–10. Only two kinds of children exist in the world: children of God and children of Satan. No one can belong to both families simultaneously. Either one belongs to God's family and exhibits his righteous character or one belongs to Satan's family and exhibits his sinful nature.

1 JOHN—NOTE ON 3:10b the one who does not love his brother. This phrase introduces the readers to the second aspect of the moral test, i.e., the test of love (as in 2:7–11). John develops this thought through 3:11–24. The false teachers not only had an erroneous view of Christ's nature and displayed disobedience to God's commands, but they also displayed a distinct lack of love for true believers, who rejected their heretical teaching.

1 JOHN—NOTE ON 3:11–24 John elaborates on the love life of genuine believers. For those who are truly born again, love is an indispensable characteristic. The new nature or "seed" (v. 9) that God imparts not only exhibits holiness but also love as a habitual characteristic (John 13:35; Rom. 5:5; 1 Thess. 4:9). Those who practice love give proof of the new birth. Those who do not have never been born again.

1 JOHN—NOTE ON 3:11 from the beginning. Since the beginning of gospel proclamation, love has been a central theme of Christianity (see notes on 1:1;

2:7). John emphasizes what they heard "from the beginning" (1:1; 2:7, 24) to emphasize that the false teachers were preventing that which God, through the apostles, proclaimed. we should love one another. This phrase highlights the habit of love displayed by those possessing the new nature. Love is not merely an optional duty for someone claiming to be a Christian, but proof positive that one truly has been born again (John 15:12; 1 Pet. 1:22–23).

1 JOHN—NOTE ON 3:12–24 As noted throughout this epistle, John often repeated the same truths, expanding on them to allow his readers to hear them in new and fresh ways. Each time he presents the same truths in "new" packages, which expand on a particular aspect of their significance or approach the subject from a slightly different angle. Verses 12–17 address the characteristic lack of love displayed by the children of the devil, while in vv. 18–24 he talks about the characteristics of love displayed by the children of God (see note on v. 10).

1 JOHN—NOTE ON 3:12 Cain. Scripture presents Cain outwardly as a Godworshiper who even offered sacrifice (Gen. 4:3–5). Cain's murderous actions, however, revealed that inwardly he was a child of the devil (cf. John 8:44). who was of the evil one and murdered his brother. In 1 John 3:12–17, John presents the first of three behaviors of the devil's children manifesting their lack of love—murder, the ultimate expression of hate. his own deeds were evil. Cain's offering was not acceptable because he was sinful (cf. Gen. 4:5). Jealousy was behind his hate and murder, as in the case of the religious leaders who had Christ executed.

1 JOHN—NOTE ON 3:13 the world hates you. History is filled with stories of the persecution of the saints by the world (Heb. 11:36–40). This does not surprise believers because hateful Satan is their father (1 John 3:10).

1 JOHN—NOTE ON 3:14 passed out of death into life, because we love. Becoming a Christian is a resurrection from death to life, and a turning of hate to love (cf. Gal. 5:6, 22). A lack of love indicates that one is spiritually dead. Love is the sure test of whether someone has experienced the new birth or is still in the darkness of spiritual death (1 John 2:9, 11). abides in death. Someone who is characterized by hate has never experienced the new birth.

1 JOHN—NOTE ON 3:15 Everyone who hates his brother is a murderer. John presents the second of three characteristics of the devil's children with respect to their lack of love. Hatred is spiritually the same as murder in the eyes of God,

i.e., the attitude is equal to the act. Hate is the seed that leads to murder, as seen in the example of the hatred of Cain for Abel that resulted in murder (see notes on Matt. 5:20–22; cf. Gal. 5:19–21; Rev. 22:15).

1 JOHN—NOTE ON 3:16 By this we know love. With this phrase, John introduces the standard of love that is reflected in genuine Christianity. It becomes the measuring stick for every expression of love (see v. 18). John presents the third characteristic of Satan's children in terms of their lack of love. Satan's children are marked by indifference toward others' needs (see also vv. 12, 15). he laid down his life for us. This expression is unique to John (John 10:11, 15, 17–18; 13:37–38; 15:13) and speaks of divesting oneself of something. Christian love is self-sacrificing and giving. Christ's giving up his life for believers epitomized the true nature of Christian love (John 15:12, 13; Phil. 2:5–8; 1 Pet. 2:19–23). we ought to lay down our lives for the brothers. God calls Christians to that same standard of love for one another as he had for us (see 1 John 3:16a).

1 JOHN—NOTE ON 3:17 anyone has the world's goods . . . yet closes his heart. True love is not limited to supreme sacrifices (v. 16), but shows up in lesser ones. Genuine Christian love expresses itself in sacrificial giving to other Christians' needs (i.e., "his brother"). It is a practical love that finds motivation in helping others (1 Tim. 6:17–19; Heb. 13:16; James 2:14–17). Where it does not exist, it is questionable that God's love is present. If that is so, it is also questionable whether the person is the Lord's child (1 John 3:14).

1 JOHN—NOTE ON 3:18 in word or talk . . . in deed and in truth. Claiming to love is not enough. Love is not sentiment, but deeds.

1 JOHN—NOTE ON 3:19 By this we shall know. A lifestyle of love in action is the demonstrable proof of salvation (see v. 16). reassure our heart before him. John gives three benefits of love for the true Christian. The first benefit is assurance of salvation since love in action is the test of Christian profession (cf. 4:7; John 13:34–35).

1 JOHN—NOTE ON 3:20 whenever our heart condemns us, God is greater. God knows those who are truly his (2 Tim. 2:19) and wants to assure his own of their salvation. Although Christians may have insecurities and doubts about salvation, God does not condemn them (Rom. 8:1). Displaying love as a pattern of life is the proof that believers stand uncondemned before God.

1 JOHN—NOTE ON 3:21 confidence before God. Love banishes selfcondemnation. When a Christian recognizes in his life the manifestation of love in deeds and actions, it results in confidence about his relationship with God.

1 JOHN—NOTE ON 3:22 The second benefit of love is answered prayer (see v. 19). Since love is the heart of obedience to the law (cf. Matt. 22:37–40; Rom. 13:8– 10), its presence in a life evidences submission to God, which he blesses by answered prayers.

1 JOHN—NOTE ON 3:23–24 Cf. 4:13. These verses again repeat the three features of this epistle—believing, loving, and obeying—which are the major evidences of true salvation. The third benefit of love is the abiding presence and empowering of the Holy Spirit.

1 JOHN—NOTE ON 4:1–6 John turns from the importance of love to the importance of belief in God's truth. He focuses once again on the doctrinal test and emphasizes the need to obey sound teaching (Matt. 24:11; 2 Pet. 2:2–3; Jude 3). Scripture presents stern warnings against false doctrine. From his temptation of Eve on, Satan has sought to distort and deny God's word (Gen. 3:1–5). He is the ultimate demonic source behind all false teachers and false doctrine (2 Cor. 11:13–14). In this section, John gives two doctrinal tests to determine truth from error and false teachers from true teachers.

1 JOHN—NOTE ON 4:1 do not believe every spirit. The mention of the Holy Spirit in 3:24 prompts John to inform his readers that other spirits exist, i.e., demonic spirits, who produce false prophets and false teachers to propagate their false doctrine (see notes on 1 Tim. 4:1–2). Christians are to have a healthy skepticism regarding any teaching, unlike some among John's congregations who were too open minded to anyone claiming a new teaching regarding the faith. Christians are to be like the Bereans who, as students of the word, examined the Scriptures to determine truth and error (Acts 17:11–12). test. The word "test" is a metallurgist's term used for assaying metals to determine their purity and value. Christians must test any teaching with a view to approving or disapproving it (see notes on 1 Thess. 5:20–22), rigorously comparing any teaching to the Scripture. the spirits . . . many false prophets. By juxtaposing "spirits" with "false prophets" John reminds his readers that behind human teachers who propagate false doctrine and error are demons inspired by Satan (see notes on 1 Thess. 5:20–22; cf. Acts 20:28–30). Human false prophets and teachers are the physical expressions of demonic, spiritual sources (Matt. 7:15;

Mark 13:22).

1 JOHN—NOTE ON 4:2 By this you know the Spirit of God. John gives a measuring stick to determine whether the propagator of the message is a demon spirit or the Holy Spirit. Jesus Christ has come in the flesh. This is the first test of a true teacher: they acknowledge and proclaim that Jesus is God incarnate in human flesh. The Greek construction does not mean that they confess Christ as having come to earth, but that they confess that he came in the flesh to the earth, i.e., his human body was physically real. Both the full humanity and full deity of Jesus must be equally maintained by the teacher who is to be considered genuinely of the Spirit. The Holy Spirit testifies to the true nature of the Son, while Satan and his forces distort and deny that true nature. John accentuates the crucial importance of sound doctrine expressed in God's word as the only absolute and trustworthy standard (cf. Isa. 8:20).

1 JOHN—NOTE ON 4:3 the spirit of the antichrist. These false teachers who denied the true nature of the Son (see Introduction: Background and Setting) are to be identified among the antichrists in 2:18–19 (2 John 7). The same demonic deception that will work to produce the final world ruler (see notes on Rev. 13:1– 8) who rules as the false Christ is always actively seeking to distort Jesus Christ's true nature, perverting the gospel. The final Antichrist will not be something new, but will be the ultimate embodiment of all the antichrist spirits that have perverted truth and propagated satanic lies since the beginning. This is similar to 2 Thess. 2:3–8, where the man of lawlessness (Antichrist) is still to be revealed, but the mystery of lawlessness is already at work.

1 JOHN—NOTE ON 4:4 he who is in you is greater. Believers need to be aware and alert to false teaching, but not afraid, since those who have experienced the new birth with its indwelling of the Holy Spirit have a built-in check against false teaching (cf. 2:20, 27). The Holy Spirit leads into sound doctrine for genuine Christians, evidencing that salvation has actually occurred (cf. Rom. 8:17). True believers have nothing to fear, for even Satan's hosts with their perversions can't take them out of the Lord's hand. Here, as in 1 John 2:18–27, protection against error or victory over it are guaranteed by sound doctrine and the indwelling Holy Spirit who illumines the mind.

1 JOHN—NOTE ON 4:5–6 they speak from the world . . . Whoever knows God listens to us. John gives the second test of a true teacher: they speak God's word, following apostolic doctrine.

1 JOHN—NOTE ON 4:6 By this we know the Spirit of truth and the spirit of error. The OT and NT are the sole standards by which all teaching is to be tested. In contrast, demonically inspired teachers either reject the teaching of God's word or add elements to it (2 Cor. 4:2; Rev. 22:18–19).

1 JOHN—NOTE ON 4:7–21 True to his pattern to develop the same subjects, each time broadening, expanding, and enhancing their significance, John returns once again to the moral test of love. These verses constitute one long unit describing what perfect love is and that it is available to men. In John's third and last discussion of love in this letter (see also 2:7–11; 3:10–14), he gives five reasons why Christians love.

1 JOHN—NOTE ON 4:7–8 love is from God . . . God is love. John introduces the reader to the first of five reasons why Christians love: because God is the essence of love. The Gnostics believed that God was immaterial spirit and light, but never defined the source of love as coming from his inmost being. As he is spirit (John 4:24), light (1 John 1:5), and a consuming fire (Heb. 12:29), so he is love. Love is inherent in all he is and does. Even his judgment and wrath are perfectly harmonized with his love.

1 JOHN—NOTE ON 4:7 let us love one another. This phrase in v. 7 is the key to the entire section (see v. 21). The original conveys the idea of making sure that love is a habitual practice. He has already written that those who are truly born again do exhibit the characteristic habit of love (cf. 2:10–11; 3:14). whoever loves has been born of God. Those who are born again receive God's nature (cf. 2 Pet. 1:4). Since God's nature exhibits love as a chief characteristic (see also 1 John 4:8), God's children will also reflect that love.

1 JOHN—NOTE ON 4:8 Anyone who does not love does not know God. Someone may profess to be a Christian but only those who display love like their heavenly Father actually possess his divine nature and are truly born again.

1 JOHN—NOTE ON 4:9 John introduces the reader to the second of five reasons why Christians love: to follow the supreme example of God's sacrificial love in sending his Son for us. The judgment of sin on the cross was the supreme example of God's love, for he poured out his wrath on his beloved Son in place of sinners (John 3:14–16; Rom. 5:8; 2 Cor. 5:21; Eph. 5:1–2; see note on Titus 3:4). only Son. Over half of the NT's uses of this term are by John (e.g., John 1:14; 3:16, 18). John always uses it of Christ to picture his unique relationship to

the Father, his pre-existence, and his distinctness from creation. The term emphasizes the uniqueness of Christ, as the only one of his kind. It was he whom the Father sent into the world as the greatest gift ever given (John 17:3; 2 Cor. 8:9) so that we might have life eternal (cf. John 3:14–15; 12:24).

1 JOHN—NOTE ON 4:10 propitiation for our sins. For the word's meaning, see note on 2:2. Hebrews 9:5 translates a form of this word as "the mercy seat." Christ lit. became our mercy seat like the one in the Most Holy Place, where the high priest splattered the blood of the sacrifice on the Day of Atonement (Lev. 16:15). Christ did this when his blood, spilled on behalf of others, satisfied the demands of God's holy justice and wrath against sin.

1 JOHN—NOTE ON 4:11 God's sending his Son gives Christians not only salvation privilege, but obligation to follow this pattern of sacrificial love. Christian love must be self-sacrificing like God's love.

1 JOHN—NOTE ON 4:12 John introduces the reader to the third of five reasons why Christians love: because love is the heart of Christian witness. Nobody can see God loving since his love is invisible. Jesus no longer is in the world to manifest the love of God. The only demonstration of God's love in this age is the church. That testimony is critical (John 13:35; 2 Cor. 5:18–20). John's argument in 1 John 4:7–12 can be summed up as: love originated in God, was manifested in his Son, and demonstrated in his people.

1 JOHN—NOTE ON 4:13–16 John introduces the reader to the fourth of five reasons why Christians love: because love is the Christian's assurance (see notes on 3:16–23).

1 JOHN—NOTE ON 4:15 Whoever confesses. See note on v. 2. This refers to the doctrinal test (cf. vv. 1–6; 1:1–4; 2:23).

1 JOHN—NOTE ON 4:17–20 John introduces the reader to the fifth reason why Christians love: because love is the Christian's confidence in judgment (see notes on 3:16–23).

1 JOHN—NOTE ON 4:17 love perfected with us. He is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature. as he is so also are we. Jesus was God's Son in whom he was well pleased on earth; we also are God's children (3:11) and the objects of his gracious goodness. If Jesus called God Father, so may we,

since we are accepted in the Beloved (Eph. 1:6). In 1 John 4:18, the same truth is stated negatively. The love that builds confidence also banishes fears. We love God and reverence him, but we do not love God and come to him in love, and at the same time, hide from him in terror (cf. Rom. 8:14–15; 2 Tim. 1:7). Fear involves torment or punishment, a reality the sons of God will never experience, because they are forgiven.

1 JOHN—NOTE ON 4:21 This verse summarizes ch. 4. One cannot love God without first loving one's fellow believer. A claim to love God is a delusion if not accompanied by unselfish love for other Christians.

1 JOHN—NOTE ON 5:1–5 John introduces the subject of the victorious life. While the Bible uses many terms to describe what Christians are (e.g., believers, friends, brothers, sheep, saints, soldiers, witnesses, etc.), John highlights one particular term in this chapter: the overcomer (see note on v. 4 for the meaning of the term). Of the 24 times the word occurs in the NT, John uses it 21 times (cf. also Rev. 2:7, 11, 17; 2:26; 3:5, 12, 21). Several different forms of this term appear in these verses to emphasize the victorious nature of the believer.

1 JOHN—NOTE ON 5:1 Everyone who believes. Saving faith is the first characteristic of an overcomer. The term "believes" conveys the idea of continuing faith, making the point that the mark of genuine believers is that they continue in faith throughout their life. Saving belief is not simply intellectual acceptance, but whole-hearted dedication to Jesus Christ that is permanent. Jesus is the Christ. The object of the believer's faith is Jesus, particularly that he is the promised Messiah or "Anointed One" whom God sent to be the Savior from sin. Whoever places faith in Jesus Christ as the only Savior has been born again and, as a result, is an overcomer (v. 5). born of God. This is a reference to the new birth and is the same word that Jesus used in John 3:7. The tense of the Greek verb indicates that ongoing faith is the result of the new birth and, therefore, the evidence of the new birth. The sons of God will manifest the reality that they have been born again by continuing to believe in God's Son, the Savior. The new birth brings us into a permanent faith relationship with God and Christ. everyone who loves the Father loves whoever has been born of him. Love is the second characteristic of the overcomer. The overcomer not only believes in God, but loves both God and fellow believers. The moral test is again in view.

1 JOHN—NOTE ON 5:2–3 obey . . . keep his commandments. John repeats this

phrase twice in these two verses. Obedience is the third characteristic of an overcomer. In these five verses, John weaves faith, love, and obedience all together inextricably. They exist mutually in a dynamic relationship, i.e., as the genuine proof of love is obedience, so the genuine proof of faith is love. The word "keep" conveys the idea of constant obedience (cf. John 8:31–32; 14:15, 21; 15:10).

1 JOHN—NOTE ON 5:3 his commandments are not burdensome. For example, in contrast to the burdensome man-made religious traditions of the Jewish leaders (Matt. 23:4), the yoke of Jesus is easy and the burden light (Matt. 11:30).

1 JOHN—NOTE ON 5:4 overcomes. John clearly defines who these overcomers are: they are all who believe that Jesus is God's Son, and all that means. The overcomers are believers—all of them (cf. 2:13). The word for "overcomes" or "overcomer" comes from a Greek word meaning "to conquer," "to have victory," "to have superiority" or "conquering power." The word reflects a genuine superiority that leads to overwhelming success. The victory is demonstrable; it involves overthrowing an enemy so that the victory is seen by all. Jesus also used this word to describe himself (John 16:33). Because of believers' union with Christ, they too partake in his victory (Rom. 8:37; 2 Cor. 2:14). The word "overcomes" in the original language conveys the idea that the believer has continual victory over the world.

1 JOHN—NOTE ON 5:4–5 the world. Satan's worldwide system of deception and wickedness. See notes on 2:15. Through Christ and his provision of salvation, the believer is a victor (5:5) over the invisible system of demonic and human evil that Satan operates to capture men's souls for hell. John repeats the reference to overcoming the world three times—to press it home. our faith . . . one who believes. Faith in Jesus Christ and dedication of one's life to him make one an overcomer. John repeats the truth for emphasis.

1 JOHN—NOTE ON 5:6–12 The terms "testify" and "testimony" are the themes of this section. The passage concerns the witness or testimony of God and the Spirit to the world regarding the great truth of the deity of Jesus Christ. The previous passage (vv. 1–5) described overcomers as those who believed in Jesus as Lord and Savior, and here John presents God's own testimony to confirm that Jesus is the Christ (John 5:31–37; 8:13–18). He gives two kinds of testimony: external (1 John 5:6–9) and internal (vv. 10–12).

1 JOHN—NOTE ON 5:6 water and the blood. Water and the blood constitute external, objective witnesses to who Jesus Christ is. They refer to Jesus' baptism (water) and death (blood). John combats the dualism of false teachers who asserted that "Christ-spirit" departed from the man Jesus just prior to his death on the cross (see Introduction: Background and Setting). John writes to show that God has given testimony to the deity of Jesus through both his baptism and death. testifies. Both the verb "testifies" and the noun "testimony" come from the same Greek word and are used a total of nine times in this section. The basic meaning is "someone who has personal and immediate knowledge of something." the Spirit is the truth. John no longer stresses apostolic testimony (1:1–4; 4:14) but writes of the testimony of God that comes through the Holy Spirit. Since the Spirit of God cannot lie, his testimony is sure.

1 JOHN—NOTE ON 5:7 three that testify. The OT law required "the evidence of two witnesses or three witnesses" to establish the truth of a particular matter (Deut. 17:6; 19:15; cf. John 8:17–18; 1 Tim. 5:19).

1 JOHN—NOTE ON 5:8 the Spirit and the water and the blood. At the baptism of Jesus, the Father and the Spirit testified to the Son (see Matt. 3:16–17). The death of Jesus Christ also witnessed to who he was (Matt. 27:54; Heb. 9:14). The Holy Spirit testified throughout Jesus' life as to his identity (Mark 1:12; Luke 1:35; Acts 10:38).

1 JOHN—NOTE ON 5:10 has the testimony in himself. John writes of the internal subjective witness to the Son within the believer's heart (Rom. 8:15–16; Gal. 4:6). made him a liar. If someone refuses the testimony of God regarding his Son, such rejection is the ultimate form of blasphemy, for it is tantamount to calling God a liar (Titus 1:2; Heb. 6:18).

1 JOHN—NOTE ON 5:11–12 This summarizes the blessing of the believer's subjective witness—the very life that we possess in Christ expressed in the grace and power he provides all the time. It is the very experience of knowing Christ in one's life. Life is only in him, so it is impossible to have it without him.

1 JOHN—NOTE ON 5:13–21 John concludes his letter with a discussion regarding five Christian certainties that constitute a powerful climax to the entire epistle. He accentuates their certainty by using the word "know" seven times in this section.

1 JOHN—NOTE ON 5:13 these things. This has reference to all that John has written in his letter. that you may know that you have eternal life. Assurance of eternal life constitutes the first Christian certainty. While John wrote his Gospel to bring unbelievers to faith (John 20:31), he wrote the epistle to give believers confidence that they possessed eternal life. The false brethren's departure left John's congregations shaken (1 John 2:19). He assured those who remained that since they adhered to the fundamentals of the faith (a proper view of Christ, obedience, love), their salvation was sure. eternal life. This does not refer primarily to a period of time but a person (5:20; John 17:3). Eternal life is a relationship with the person of Jesus Christ and possessing his nature (as in 1 John 5:11–12).

1 JOHN—NOTE ON 5:14–17 Answered prayer is the second Christian certainty.

1 JOHN—NOTE ON 5:14 confidence. For the meaning of the term, see note on 3:21. Christians can know with absolute confidence that God answers prayer when they approach the throne of grace (Heb. 4:16). according to his will. This phrase constitutes a strategic key to answered prayer. To pray according to God's will is to pray in accord with what he would want, not what we would desire or insist that he do for us (John 14:13–14). John already specified that answered prayer also depends on obedience to God's commandments and avoidance of sin (1 John 3:21; Ps. 66:18; John 15:7; 1 Pet. 3:7). Since genuine believers know God's word (i.e., his will) and practice those things that are pleasing to him, they never insist on their own will, but supremely seek God's desires (Matt. 26:39– 42). he hears us. The word "hears" signifies that God always hears the prayers of his children (Ps. 34:15–17), but not always in the manner they were presented.

1 JOHN—NOTE ON 5:16–17 John illustrates praying according to God's will with the specific example of the "sin that leads to death." Such a sin could be any premeditated and unconfessed sin that causes the Lord to determine to end a believer's life. It is not one particular sin like homosexuality or lying, but whatever sin is the final one in the tolerance of God. Failure to repent of and forsake sin may eventually lead to physical death as a judgment of God (Acts 5:1–11; 1 Cor. 5:5; 11:30). No intercessory prayer will be effective for those who have committed such deliberate high-handed sin, i.e., God's discipline with physical death is inevitable in such cases as he seeks to preserve the purity of his church (see notes on 1 Cor. 5:5–7). The contrast to the phrase "sin that leads to death" with "sin not leading to death" signifies that the writer distinguishes between sins that may lead to physical death and those that do not. That is not to

identify a certain kind of mortal or non-mortal sin, but to say not all sins are so judged by God.

1 JOHN—NOTE ON 5:18 Victory over sin and Satan is the third Christian certainty (3:9; Rom. 6:15–22). protects him. This refers to the fact that God protects the believer. evil one. This is a reference to Satan. does not touch him. John uses this word only here and in John 20:17. The word suggests "to lay hold of " or "to grasp" in order to harm. Because the believer belongs to God, Satan must operate within God's sovereignty and cannot function beyond what God allows, as in the example of Job (Job 2:5; Rom. 16:20). While Satan may persecute, tempt, test, and accuse the believer, God protects his children and places definite limits on Satan's influence or power (1 John 2:13; John 10:28; 17:12–15).

1 JOHN—NOTE ON 5:19 we are from God. That Christians belong to God is the fourth Christian certainty. Only two types of people exist in the world according to John: children of God and children of Satan (see note on 3:10). One belongs either to God or to the evil world system that is Satan's domain. Because the whole world belongs to Satan, Christians should avoid its contamination.

1 JOHN—NOTE ON 5:20 true. The word means "genuine" as opposed to what is false (cf. v. 21). God and eternal life. That Jesus Christ is the true God is the fifth Christian certainty. This verse constitutes the summation of John's whole letter. The greatest certainty of all, the incarnation, guarantees the certainty of the rest. This is the doctrinal foundation, out of which comes love and obedience.

1 JOHN—NOTE ON 5:21 keep yourselves from idols. John contrasts the term "idols" with "the true God" of v. 20. He has reference here to the false teachers who withdrew from the brotherhood with which they had been formerly associated (2:19). Their false beliefs and practices are the idols from which the readers are commanded to protect themselves. The false teachers upheld the world's philosophy as superior to God's revelation as demonstrated in their perversion of basic Christian teaching (faith, love, and obedience). In closing, John once again highlights the importance of adherence to the fundamentals of the faith.

2 John

2 John

Introduction to 2 John

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to 2 John

Title

The epistle's title is "2 John." It is the second in a series of three epistles that bear the apostle John's name. Second and Third John present the closest approximation in the NT to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Second and Third John are the shortest epistles in the NT, each containing less than 300 Greek words. Each letter could fit on a single papyrus sheet (cf. 3 John 13).

Author and Date

The author is the apostle John. He describes himself in 2 John 1 as "the elder," which conveys the advanced age of the apostle, his authority, and his status during the foundational period of Christianity when he was involved with Jesus' ministry. The precise date of the epistle cannot be determined. Since the wording, subject matter, and circumstances of 2 John closely approximate 1 John (2 John 5 [cf. 1 John 2:7; 3:11]; 2 John 6 [cf. 1 John 5:3]; 2 John 7 [cf. 1 John 2:18–26]; 2 John 9 [cf. 1 John 2:23]; 2 John 12 [cf. 1 John 1:4]), most likely John composed the letter at the same time or soon after 1 John, c. A.D. 90–95, during his ministry at Ephesus in the latter part of his life.

Background and Setting

Second John deals with the same problem as 1 John (see Introduction to 1 John: Background and Setting). False teachers influenced by the beginnings of Gnostic thought were threatening the church (2 John 7; cf. 1 John 2:18–19, 22–23; 4:1– 3). The strategic difference is that while 1 John has no specific individual or church specified to whom it was addressed, 2 John has a particular local group or house-church in mind (2 John 1).

The focus of 2 John is that the false teachers were conducting an itinerant ministry among John's congregations, seeking to make converts, and taking advantage of Christian hospitality to advance their cause (vv. 10–11; cf. Rom.

12:13; Heb. 13:2; 1 Pet. 4:9). The individual addressed in the greeting (2 John 1) inadvertently or unwisely may have shown these false prophets hospitality, or John may have feared that the false teachers would attempt to take advantage of her kindness (vv. 10–11). The apostle seriously warns his readers against showing hospitality to such deceivers (vv. 10–11). Although his exhortation may appear on the surface to be harsh or unloving, the acutely dangerous nature of their teaching justified such actions, especially since it threatened to destroy the very foundations of the faith (v. 9).

Historical and Theological Themes

The overall theme of 2 John closely parallels 1 John's theme of a "recall to the fundamentals of the faith" or "back to the basics of Christianity" (2 John 4–6). For John, the basics of Christianity are summarized by adherence to the truth (v. 4), love (v. 5), and obedience (v. 6).

The apostle, however, conveys an additional but related theme in 2 John: "the biblical guidelines for hospitality." Not only are Christians to adhere to the fundamentals of the faith, but the gracious hospitality that is commanded of them (Rom. 12:13) must be discriminating. The basis of hospitality must be common love of or interest in the truth, and Christians must share their love within the confines of that truth. They are not called to universal acceptance of anyone who claims to be a believer. Love must be discerning. Hospitality and kindness must be focused on those who are adhering to the fundamentals of the faith. Otherwise, Christians may actually aid those who are attempting to destroy those basic truths of the faith. Sound doctrine must serve as the test of fellowship and the basis of separation between those who profess to be Christians and those who actually are (2 John 10–11; cf. Rom. 16:17; Gal. 1:8–9; 2 Thess. 3:6, 14; Titus 3:10).

Interpretive Challenges

Second John stands in direct antithesis to the frequent cry for ecumenism and Christian unity among believers. Love and truth are inseparable in Christianity. Truth must always guide the exercise of love (cf. Eph. 4:15). Love must stand the test of truth. The main lesson of this book is that truth determines the bounds of love, and as a consequence, of unity. Therefore, truth must exist before love can unite, for truth generates love (1 Pet. 1:22). When someone compromises the

truth, true Christian love and unity are destroyed. Only a shallow sentimentalism exists where the truth is not the foundation of unity.

The reference to the "elect lady and her children" (2 John 1) should be understood in a normal, plain sense referring to a particular woman and her children rather than interpreted in a non-literal sense as a church and its membership. Similarly, the reference to "the children of your elect sister" (v. 13) should be understood as a reference to the nieces and/or nephews of the individual addressed in verse 1, rather than metaphorically to a sister church and its membership. In these verses, John conveys greetings to personal acquaintances that he has come to know through his ministry.

Outline

I. The Basis of Christian Hospitality (1–3) II. The Behavior of Christian Hospitality (4–6) III. The Bounds of Christian Hospitality (7–11) IV. The Blessings of Christian Hospitality (12–13)

THE SECOND LETTER OF JOHN

2 John

Greeting

2 JOHN 1 †The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, 2†because of the truth that abides in us and will be with us forever:

3†Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father's Son, in truth and love.

Walking in Truth and Love

4†I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father. 5†And now I ask you, dear lady—not as though I were writing you a new commandment, but the one we have had from the beginning—that we love one another. 6†And this is love, that we walk according to his commandments; this is the commandment, just as you have heard from the beginning, so that you should walk in it. 7†For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. 8†Watch yourselves, so that you may not lose what we [1] have worked for, but may win a full reward. 9†Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son. 10†If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, 11†for whoever greets him takes part in his wicked works.

Final Greetings

12†Though I have much to write to you, I would rather not use paper and ink. Instead I hope to come to you and talk face to face, so that our joy may be complete.

13†The children of your elect sister greet you.

Footnotes

Footnotes for 2 John, Chapter 1

[1] 1:8 Some manuscripts you

Study Notes

2 JOHN—NOTE ON 1 The elder. John uses this title to emphasize his advanced age, his spiritual authority over the congregations in Asia Minor, and the strength of his own personal eyewitness testimony to the life of Jesus and all that he taught (vv. 4–6). the elect lady and her children. Some think that this phrase refers metaphorically to a particular local church, while "her children" would refer to members of the congregation. The more natural understanding in context, however, is that it refers to a particular woman and her children (i.e., offspring) who were well known to John. whom I love in truth. The basis of Christian hospitality is the truth (vv. 1–3). John accentuates the need for truth by repeating the term "truth" five times in the opening four verses. Truth refers to the basics or fundamentals of the faith that John has discussed in 1 John (sound belief in Christ, obedience, love) as well as the truths expressed in 2 John (e.g., vv. 4–6). Truth is the necessary condition of unity and, as a result, the basis of hospitality.

2 JOHN—NOTE ON 2 truth . . . abides in us . . . will be with us forever. This is the cognitive truth of God's word (cf. Col. 3:16).

2 JOHN—NOTE ON 3 Grace, mercy, and peace . . . in truth and love. John's succession from grace to mercy and then peace marks the order from the first motion of God to the final satisfaction of man. The confines of these threefold blessings are within the sphere of truth and love.

2 JOHN—NOTE ON 4 children walking in the truth, just as we were commanded. The behavior of hospitality involves obedience to the truth (see vv. 5–6). The word "walking" has reference to continual walking in the truth, i.e., making obedience to the truth a habit in one's life.

2 JOHN—NOTE ON 5 new commandment . . . that we love one another. John ties the commandment of truth to the commandment of love (cf. 1 John 2:7–11; 4:7– 12). The word "love" has reference to practicing love as a habit in one's life. Both walking in the truth and in love is the behavior of hospitality.

2 JOHN—NOTE ON 6 this is love, that we walk according to his commandments. John defines love, not as a sentiment or an emotion, but as

obedience to God's commands (see notes on 1 John 5:2–3). Those who are obedient to the truth as contained in God's commandments, the fundamentals of the faith (1 John 2:3–11), are identified as walking in love. Cf. John 14:15, 21; 15:10.

2 JOHN—NOTE ON 7 many deceivers. Cf. Mark 13:22–23; 1 Tim. 4:1–4; 2 Pet. 2:1ff.; 1 John 4:1. In 2 John 7–11, John gives limits for Christian hospitality. This is the centerpiece of John's thought in this epistle and expands the first two points. Since Satan comes as an angel of light (2 Cor. 11:13–15), believers must be on guard against error by having an intimate acquaintance with the truth. who do not confess the coming of Jesus Christ in the flesh. The original language conveys the idea of a habitual denial of the undiminished deity and humanity of Christ. A biblical Christology maintains that Jesus Christ's nature was both fully God and fully man with all the implications for the fulfillment of redemptive purposes. The essence of the severest error in false religions, heresies, and cults is a denial of the true nature of Jesus Christ.

2 JOHN—NOTE ON 8 may not lose what we have worked for. Although a reward is generally promised Christians for hospitality (e.g., Matt. 10:41; 25:40; Mark 9:41), the idea here is of the fullness of a believer's reward for all the good he has done (see 1 Cor. 3:10–17; 2 Cor. 5:9–10). A loss of that reward may occur to any believer who does not discriminate fellowship on the basis of adherence to the truth (Col. 2:18–19; 3:24–25). This is a potent warning. All the eternal reward one earns by seeing Christ purely, eagerly, and effectively in the Spirit can be diminished by any aiding or abetting of false teaching.

2 JOHN—NOTE ON 9 does not abide in the teaching of Christ, does not have God. A failure to be faithful to the fundamental, sound doctrines of the faith (a proper view of the person and work of Christ, love, obedience) marks a person as having never been born again (1 John 2:23; 3:6–10; 4:20–21; 5:1–3). The word "abide" has the idea of constant adherence and warns that these fundamentals are not open to change or subject to the latest trends or philosophical fads.

2 JOHN—NOTE ON 10 do not receive him into your house or give him any greeting. John's prohibition is not a case of entertaining people who disagree on minor matters. These false teachers were carrying on a regular campaign to destroy the basic, fundamental truths of Christianity. Complete disassociation from such heretics is the only appropriate course of action for genuine believers.

No benefit or aid of any type (not even a greeting) is permissible. Believers should aid only those who proclaim the truth (vv. 5–8).

2 JOHN—NOTE ON 11 takes part in his wicked works. Hospitality to such leaders aids the spread of their heresy and inevitably leaves the impression of sanctioning the teachings of these antichrists (cf. 1 John 2:22). Supreme loyalty to God and his word alone must characterize the actions of every true believer.

2 JOHN—NOTE ON 12 paper and ink. The word "paper" refers to a papyrus sheet. One papyrus sheet could contain the whole letter of 2 John. The term "ink" means "black" and refers to a mixture of water, charcoal, and gum resin that was used to write. face to face. John lit. wrote "mouth to mouth." Cf. Num. 12:8 where God spoke to Moses "mouth to mouth." that our joy may be complete. The blessing of hospitality is full joy (2 John 12–13). John uses this same wording in 1 John 1:4. When believers uphold the biblical standards for fellowship, the result is genuine joy among believers because the truths of the word are maintained.

2 JOHN—NOTE ON 13 The children of your elect sister. John refers to the nieces and/or nephews of the woman ("elect lady") addressed in v. 1 who sent their greetings via John.

3 John

3 John

Introduction to 3 John

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to 3 John

Title

The epistle's title is "3 John." It is the third in a series of three epistles that bear the apostle John's name. Third John and Second John present the closest approximation in the New Testament to the conventional letter form of the contemporary Greco-Roman world, since they were addressed from an individual to individuals. Both 2 and 3 John are the shortest epistles in the NT, each containing less than 300 Greek words, so as to fit on a single papyrus sheet (cf. v. 13).

Author and Date

The author is the apostle John. He describes himself in v. 1 as "the elder," which conveys the advanced age of the apostle, his authority, and his eyewitness status especially during the foundational period of Christianity when John was involved with Jesus' ministry (cf. 2 John 1). The precise date of the epistle cannot be determined. Since the structure, style, and vocabulary closely approximate 2 John (3 John 1 [cf. 2 John 1]; 3 John 4 [cf. 2 John 4]; 3 John 13 [cf. 2 John 12]; 3 John 14 [cf. 2 John 12]), most likely John composed the letter at the same time or soon after 2 John, c. A.D. 90–95. As with 2 and 2 John, the apostle probably composed the letter during his ministry at Ephesus in the latter part of his life.

Background and Setting

Third John is perhaps the most personal of John's three epistles. While 1 John appears to be a general letter addressed to congregations scattered throughout Asia Minor, and 2 John was sent to a lady and her family (2 John 1), in 3 John the apostle clearly names the sole recipient as "the beloved Gaius" (v. 1). This makes the epistle one of a few letters in the NT addressed strictly to an individual (cf. Philemon). The name "Gaius" was very common in the first century (e.g., Acts 19:29; 20:4; Rom. 16:23; 1 Cor. 1:14), but nothing is known of this individual beyond John's salutation, from which it is inferred that he was a member of one of the churches under John's spiritual oversight.

As with 2 John, 3 John focuses on the basic issue of hospitality but from a different perspective. While 2 John warns against showing hospitality to false teachers (2 John 7–11), 3 John condemns the lack of hospitality shown to faithful ministers of the word (3 John 9–10). Reports came back to the apostle that itinerant teachers known and approved by him (vv. 5–8) had traveled to a certain congregation where they were refused hospitality (e.g., lodging and provision) by an individual named Diotrephes who domineered the assembly (v. 10). Diotrephes went even further, for he also verbally slandered the apostle John with malicious accusations and excluded anyone from the assembly who dared challenge him (v. 10).

In contrast, Gaius, a beloved friend of the apostle and faithful adherent to the truth (vv. 1–4), extended the correct standard of Christian hospitality to itinerant ministers. John wrote to commend the type of hospitality exhibited by Gaius to worthy representatives of the gospel (vv. 6–8) and to condemn the high-handed actions of Diotrephes (v. 10). The apostle promised to correct the situation personally and sent this letter through an individual named Demetrius, whom he commended for his good testimony among the brethren (vv. 10–12).

Historical and Theological Themes

The theme of 3 John is the commendation of the proper standards of Christian hospitality and condemnation for failure to follow those standards.

Interpretive Challenges

Some think that Diotrephes may either have been a heretical teacher or at least favored the false teachers who were condemned by 2 John. However, the epistle gives no clear evidence to warrant such a conclusion, especially since one might expect that John would have mentioned Diotrephes' heretical views. The epistle indicates that his problems centered around arrogance and disobedience, which is a problem for the orthodox as well as the heretic.

Outline

I. The Commendation Regarding Christian Hospitality (1–8) II. The Condemnation Regarding Violating Christian Hospitality (9–11) III. The Conclusion Regarding Christian Hospitality (12–14)

THE THIRD LETTER OF JOHN

3 John

Greeting

3 JOHN 1 †The elder to the beloved Gaius, whom I love in truth.

2†Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. 3†For I rejoiced greatly when the brothers [1] came and testified to your truth, as indeed you are walking in the truth. 4†I have no greater joy than to hear that my children are walking in the truth.

Support and Opposition

5†Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6†who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7‡For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8Therefore we ought to support people like these, that we may be fellow workers for the truth.

9†I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. 10†So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

11†Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God. 12†Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

Final Greetings

13‡I had much to write to you, but I would rather not write with pen and ink. 14I hope to see you soon, and we will talk face to face.

15Peace be to you. The friends greet you. Greet the friends, every one of them.

Footnotes

Footnotes for 3 John, Chapter 1

[1] 1:3 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verses 5, 10

Study Notes

3 JOHN—NOTE ON 1 The elder. John uses the same term for himself as he did in 2 John 1. The term probably has reference to his age, his apostolic eyewitness status of Jesus' life, and also that he had an official position of authority in the church. the beloved. The term "beloved" is only used of Christians in the NT (Col. 3:12; Philem. 1–2; 2 Pet. 3:14; 1 John 4:1). Gaius. Nothing is known of Gaius beyond the mention of his name in the salutation. The name was one of 18 common names from which Roman parents usually chose for one of their sons, making any specific identification doubtful. John, his fellow believers, and even strangers to whom Gaius extended hospitality held him in great esteem for his Christian walk and conduct (3 John 1–6). John conveyed his own appreciation for Gaius by calling him "beloved" four times in the letter (vv. 1, 2, 5, 11). He probably was a member of a church somewhere in Asia Minor that was under John's sphere of influence. The apostle planned to visit him sometime in the near future (v. 13). whom I love in truth. Because Christians have common knowledge of the truth, they have the common source of love (2 John 1). While some have taken the phrase to mean simply "truly" (Mark 12:32), John's usage of this phrase elsewhere in these letters where truth takes on such a significant meaning suggests that the elder intended the kind of love that is consistent with the fundamental truths of the faith (cf. 3 John 4; 1 John 2:21; 3:19).

3 JOHN—NOTE ON 2 I pray. John's prayer for Gaius is significant. Gaius's spiritual state was so excellent that John prayed that his physical health would match his spiritual vigor. To ask about one's health was standard custom in ancient letters, but John adapted this convention in a unique manner to highlight Gaius's vibrant spiritual state.

3 JOHN—NOTE ON 3 when the brothers came and testified. The phrase indicates that Christians continually praised Gaius's exemplary obedience to the fundamentals of the faith. His spiritual reputation was well known. you are walking in the truth. Gaius's walk matched his talk. His reputation for practicing what he preached was exemplary (2 John 4). John's commendation of him is one of the greatest given in the NT, since the commendation centers not only in the fact that he knew the truth but that he faithfully practiced it. Gaius's actions were in stark contrast to Diotrephes' negative reputation (3 John 10).

3 JOHN—NOTE ON 4 I have no greater joy. John's personal affection for Gaius radiated especially from his personal conduct (Luke 6:46). my children. The word "my" is emphatic in the original. John's heart delighted in the proper conduct of his spiritual children in the faith. Those who walk (conduct) in the truth (belief) have integrity; there is no dichotomy between professing and living. He had strong fatherly affection for them (cf. 1 Cor. 4:14–16; 1 Thess. 2:11; 3:1–10).

3 JOHN—NOTE ON 5 it is a faithful thing. Genuine faith always produces genuine good works (James 2:14–17). brothers, strangers. Gaius practiced hospitality not only toward those whom he knew but also to those whom he did not know. The reference concerns especially itinerant gospel preachers that Gaius aided on their journeys.

3 JOHN—NOTE ON 6 who testified to your love before the church. Gaius's reputation for hospitality and kindness (as well as obedience—v. 3) was also well known throughout the churches in the region. You will do well. John encouraged Gaius to keep practicing hospitality, especially because of the actions of Diotrephes, who conducted a heavy-handed campaign against it (v. 10). in a manner worthy of God. Cf. Col. 1:10; 1 Thess. 2:12. The phrase has the connotation of treating people as God would treat them (see Matt. 10:40), and becomes the key manner in which hospitality should be practiced (Matt. 25:40–45).

3 JOHN—NOTE ON 7–8 John gives several grounds for practicing hospitality in a "manner worthy of God" (v. 6). First, one must show hospitality to those who have pure motives. These itinerant missionaries went out "for the sake of the name" (v. 7; cf. Rom. 1:5). They must be doing their ministry for God's glory, not their own. Second, one must show hospitality to those who are not in ministry for money. Since the missionaries were "accepting nothing from the Gentiles" (3 John 7), the church was their only means of support. They were free from avarice (2 Cor. 2:17; 1 Tim. 5:17–18). Third, those who show hospitality participate in the ministries of those to whom hospitality is shown (3 John 8). Verse 8 gives the same reason to demonstrate hospitality to genuine teachers as does 2 John 10 in forbidding hospitality toward false teachers, i.e., that those who extend hospitality share in the deeds (i.e., good or bad) of those receiving it.

3 JOHN—NOTE ON 9 I have written . . . to the church. John apparently had written a previous letter to the church, perhaps on the subject of hospitality, but it

was lost. Perhaps Diotrephes never read it to the church because he rejected John's authority (cf. vv. 9–10). Diotrephes, who likes to put himself first. In the second part of his epistle, John condemned the violation of hospitality toward faithful ministers of the word. The word "first" conveys the idea of someone who is selfish, self-centered, and self-seeking. The language suggests a self-promoting demagogue who served no one, but wanted all to serve only him. Diotrephes' actions directly contradict Jesus' and the NT's teaching on servantleadership in the church (cf. Matt. 20:20–28; Phil. 2:5–11; 1 Tim. 3:3; 1 Pet. 5:3). does not acknowledge our authority. Diotrephes modeled the opposite of kindness and hospitality to God's servants, even denying John's apostolic authority over the local congregation, and as a result, denying the revelation of God that came through that authority. His pride endeavored to supplant the rule of Christ through John in the church. Diotrephes' character was the very opposite of the gentle and loving Gaius, who readily showed hospitality.

3 JOHN—NOTE ON 10 if I come, I will bring up what he is doing. John's apostolic authority meant that Diotrephes had to answer for his behavior. The apostle did not overlook this usurping of Christ's place in the church. Verse 10 indicates that Diotrephes was guilty of four things: 1) "nonsense against us." The charges against John were completely unjustified; 2) "wicked." Not only were Diotrephes' charges false, they were evil; 3) "refuses to welcome the brothers." He not only slandered John but also deliberately defied other believers; and 4) "puts them out of the church." The original language indicates that Diotrephes' habit was to excommunicate those who resisted his authority. refuses to welcome the brothers. To accept John's authority (v. 9), as well as being hospitable to the traveling ministers, directly threatened the authority that Diotrephes coveted.

3 JOHN—NOTE ON 11 do not imitate evil but imitate good. The verse begins the introduction to the commendation of Demetrius in v. 12. Gaius was to imitate Demetrius as the correct role model for his actions. Whoever does good is from God; whoever does evil has not seen God. John's statement indicates that Diotrephes' actions proved that he was never a Christian. This is a practical application of the moral test (see notes on 1 John 5:2–3).

3 JOHN—NOTE ON 12 Demetrius. As with Gaius, Demetrius was a very common name in the Roman world (Acts 19:24, 38). Nothing is known of him apart from this epistle. He may have delivered this letter, which also would serve to commend him to Gaius. has received a good testimony from everyone. Like

Gaius, Demetrius's reputation was well known in the region. from the truth itself. Demetrius was an excellent role model preeminently because he practiced the truth of God's word in his life.

3 JOHN—NOTE ON 13–14 pen and ink . . . face to face. See note on 2 John 12.

Jude

Jude

Introduction to Jude

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Jude

Title

Jude, which is rendered "Judah" in Hebrew and "Judas" in Greek, was named after its author (v. 1), one of the four half brothers of Christ (Matt. 13:55; Mark 6:3). As the fourth shortest NT book (Philemon, 2 John, and 3 John are shorter), Jude is the last of eight general epistles. Jude does not quote the OT directly, but there are at least nine obvious allusions to it. Contextually, this "epistolary sermon" could be called "The Acts of the Apostates."

Author and Date

Although Jude (Judas) was a common name in Palestine (at least eight are named in the NT), the author of Jude generally has been accepted as Jude, Christ's half brother. He is to be differentiated from the apostle Judas, the son of James (Luke 6:16; Acts 1:13). Several lines of thought lead to this conclusion: 1) Jude's appeal to being the "brother of James," the leader of the Jerusalem Council (Acts 15) and another half brother of Jesus (Jude 1; cf. Gal. 1:19); 2) Jude's salutation being similar to James (cf. James 1:1); and 3) Jude's not identifying himself as an apostle (Jude 1), but rather distinguishing between himself and the apostles (v. 17).

The doctrinal and moral apostasy discussed by Jude (vv. 4–18) closely parallels that of 2 Peter (2 Pet. 2:1–3:4), and it is believed that Peter's writing predated Jude for several reasons: 1) 2 Peter anticipates the coming of false teachers (2 Pet. 2:1–2; 3:3), while Jude deals with their arrival (Jude 4, 11–12, 17–18); and 2) Jude quotes directly from 2 Pet. 3:3 and acknowledges that it is from an apostle (Jude 17–18). Since no mention of Jerusalem's destruction in A.D. 70 was made by Jude, though Jude most likely came after 2 Peter (c. A.D. 68–70), it was almost certainly written before the destruction of Jerusalem. Although Jude did travel on missionary trips with other brothers and their wives (1 Cor. 9:5), it is most likely that he wrote from Jerusalem. The exact audience of believers with whom Jude corresponded is unknown, but seems to be Jewish in light of Jude's illustrations. He undoubtedly wrote to a region recently plagued by false teachers.

Although Jude had earlier rejected Jesus as Messiah (John 7:1–9), he, along with other half brothers of our Lord, was converted after Christ's resurrection (Acts 1:14). Because of his relation to Jesus, his eye-witness knowledge of the resurrected Christ, and the content of this epistle, it was acknowledged as inspired and was included in the Muratorian Canon (A.D. 170). The early questions about its canonicity also tend to support that it was written after 2 Peter. If Peter had quoted Jude, there would have been no question about canonicity, since Peter would thereby have given Jude apostolic affirmation. Clement of Rome (c. A.D. 96) plus Clement of Alexandria (c. A.D. 200) also alluded to the authenticity of Jude. Its diminutive size and Jude's quotations from uninspired writings account for any misplaced questions about its canonicity.

Background and Setting

Jude lived at a time when Christianity was under severe political attack from Rome and aggressive spiritual infiltration from Gnostic-like apostates and libertines who sowed abundant seed for a gigantic harvest of doctrinal error. It could be that this was the forerunner to full blown Gnosticism, which the apostle John would confront over 25 years later in his epistles. Except for John, who lived at the close of the century, all of the other apostles had been martyred, and Christianity was thought to be extremely vulnerable. Thus, Jude called the church to fight, in the midst of intense spiritual warfare, for the truth.

Historical and Theological Themes

Jude is the only NT book devoted exclusively to confronting "apostasy," meaning defection from the true, biblical faith (vv. 3, 17). Apostates are described elsewhere in 2 Thess. 2:10; Heb. 10:29; 2 Pet. 2:1–22; 1 John 2:18–23. He wrote to condemn the apostates and to urge believers to contend for the faith. He called for discernment on the part of the church and a rigorous defense of biblical truth. He followed the earlier examples of: 1) Christ (Matt. 7:15ff.; 16:6– 12; 24:11ff; Rev. 2–3); 2) Paul (Acts 20:29–30; 1 Tim. 4:1; 2 Tim. 3:1–5; 4:3–4); 3) Peter (2 Pet. 2:1–2; 3:3–4); and 4) John (1 John 4:1–6; 2 John 6–11).

Jude is replete with historical illustrations from the OT, which include: 1) the exodus (v. 5); 2) Satan's rebellion (v. 6); 3) Sodom and Gomorrah (v. 7); 4) Moses' death (v. 9); 5) Cain (v. 11); 6) Balaam (v. 11); 7) Korah (v. 11); 8)

Enoch (vv. 14–15); and 9) Adam (v. 14).

Jude also vividly described the apostates in terms of their character and unconscionable activities (vv. 4, 8, 10, 16, 18–19). Additionally, he borrowed from nature to illustrate the futility of their teaching (vv. 12–13). While Jude never commented on the specific content of their false teaching, it was enough to demonstrate that their degenerate personal lives and fruitless ministries betrayed their attempts to teach error as though it were truth. This emphasis on character repeats the constant theme regarding false teachers—their personal corruption. While their teaching is clever, subtle, deceptive, enticing, and delivered in myriads of forms, the common way to recognize them is to look behind their false spiritual fronts and see their wicked lives (2 Pet. 2:10, 12, 18–19).

Interpretive Challenges

Because there are no doctrinal issues discussed, the challenges of this letter have to do with interpretation in the normal process of discerning the meaning of the text. Jude does quote from non-canonical, pseudepigraphal (i.e., the actual author was not the one named in its title) sources such as 1 Enoch (v. 14) and the Assumption of Moses (v. 9) to support his points. Was this acceptable? Since Jude was writing under the inspiration of the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20–21) and included material that was accurate and true in its affirmations, he did no differently than Paul (cf. Acts 17:28; 1 Cor. 15:33; Titus 1:12).

Outline

I. Desires of Jude (1–2) II. Declaration of War Against Apostates (3–4) III. Damnable Outcome of Apostates (5–7) IV. Denunciation of Apostates (8–16)

V. Defenses Against Apostates (17–23) VI. Doxology of Jude (24–25)

THE LETTER OF

Jude

Greeting

JUDE 1 †Jude, a servant [1] of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for [2] Jesus Christ: 2†May mercy, peace, and love be multiplied to you.

Judgment on False Teachers

3†Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4†For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

5‡†Now I want to remind you, although you once fully knew it, that Jesus, who saved [3] a people out of the land of Egypt, afterward destroyed those who did not believe. 6†And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— 7†just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, [4] serve as an example by undergoing a punishment of eternal fire.

8†Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. 9†But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, "The Lord rebuke you." 10†But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. 11†Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion. 12‡†These are hidden reefs [5] at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept

along by winds; fruitless trees in late autumn, twice dead, uprooted; 13†wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.

14†It was also about these that Enoch, the seventh from Adam, prophesied, saying, "Behold, the Lord comes with ten thousands of his holy ones, 15†to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him." 16†These are grumblers, malcontents, following their own sinful desires; they are loudmouthed boasters, showing favoritism to gain advantage.

A Call to Persevere

17‡†But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18†They [6] said to you, "In the last time there will be scoffers, following their own ungodly passions." 19†It is these who cause divisions, worldly people, devoid of the Spirit. 20†But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21†keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22‡†And have mercy on those who doubt; 23†save others by snatching them out of the fire; to others show mercy with fear, hating even the garment [7] stained by the flesh.

Doxology

24‡†Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 25†to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.

Footnotes

Footnotes for Jude, Chapter 1

[1] 1:1 Or slave; Greek bondservant

[2] 1:1 Or by

[3] 1:5 Some manuscripts although you fully knew it, that the Lord who once

saved

[4] 1:7 Greek other flesh

[5] 1:12 Or are blemishes

[6] 1:18 Or Christ, because they

[7] 1:23 Greek chiton, a long garment worn under the cloak next to the skin

Study Notes

JUDE—NOTE ON 1 Jude. See Introduction: Author and Date. servant. Before the crucifixion and resurrection, Jude had denied Jesus as Messiah (Matt. 13:55; Mark 6:3; John 7:5), but afterward came to humbly acknowledge himself as his slave, having submitted to Christ's lordship. brother of James. James was the well known leader of the Jerusalem church (Acts 12:17; 15:13; 21:18; Gal. 2:9) and author of the epistle that carried his name. called. As always in the epistles, this refers not to a general invitation to salvation, but to God's irresistible, elective call to salvation (cf. Rom. 1:7; 1 Cor. 1:23–24; 1 Thess. 5:24; 2 Thess. 2:13–14). This call yields: 1) fellowship with Christ (1 Cor. 1:9); 2) peace (1 Cor. 7:15); 3) freedom (Gal. 5:13); 4) a worthy walk (Eph. 4:1); 5) hope (Eph. 4:4); 6) holiness (1 Pet. 1:15); 7) blessing (1 Pet. 3:9); and 8) eternal glory (1 Pet. 5:10). Cf. "grace of our God" (Jude 4). beloved. Cf. John 13:1; 14:23; 16:27; 17:20, 23; Rom. 5:8; 1 John 3:1, which expand on the idea of unconditional, thus unending, love from God to the believer in Christ. It is because of that love that believers are set apart from sin to God by the transformation of conversion. God the Father. The plan of salvation and its fulfillment come from God, who is not only Father in the sense of creation and origin of all that exists, but is also "God, our Savior" (Jude 25; cf. 1 Tim. 2:3; Titus 1:3; 2:10; 3:4). See note on 1 Tim. 4:10. kept. See note on Jude 24. God not only initiates salvation but he also completes it through Christ, thus preserving or keeping the believer secure for eternal life (cf. John 6:37–44; 10:28–30; 17:11, 15; Rom. 8:31–19; 2 Tim. 4:18; Heb. 7:25; 9:24; 1 Pet. 1:3–3).

JUDE—NOTE ON 2 mercy, peace, and love. "Mercy and peace" was a common Jewish greeting; "love" was added to make this distinctively Christian. Only here in the NT do these three qualities appear so closely together. Where law and works prevail, there is failure and death. Where grace prevails, there is mercy (Eph. 2:4; Heb. 4:16), peace (Rom. 5:1), and love (Rom. 5:5) in abundance.

JUDE—NOTE ON 3 Beloved. Cf. vv. 17, 20. I found it necessary. Cf. 1 Cor. 9:16. This verse implies that Jude had intended to write a letter on salvation as the common blessing enjoyed by all believers, perhaps to emphasize unity and fellowship among believers, and remind them that God is no respecter of persons. But he was compelled, instead, to write a call to battle for the truth in light of the arrival of apostate teachers. contend. While the salvation of those to

whom he wrote was not in jeopardy, false teachers preaching and living out a counterfeit gospel were misleading those who needed to hear the true gospel. Jude wrote this urgent imperative for Christians to wage war against error in all forms and fight strenuously for the truth, like a soldier who has been entrusted with a sacred task of guarding a holy treasure (cf. 1 Tim. 6:12; 2 Tim. 4:7). the faith. This is the whole body of revealed salvation truth contained in the Scriptures (cf. Gal. 1:23; Eph. 4:5, 13; Phil. 1:27; 1 Tim. 4:1). Cf. Jude 20. Here is a call to know sound doctrine (Eph. 4:14; Col. 3:16: 1 Pet. 2:2; 1 John 2:12– 24), to be discerning in sorting out truth from error (1 Thess. 5:20–22), and to be willing to confront and attack error (see notes on 2 Cor. 10:3–3; Phil. 1:7, 27; 1 Tim. 1:18; 6:12; 2 Tim. 1:13; 4:7–8; Titus 1:13). once for all delivered. God's revelation was delivered once as a unit, at the completion of the Scripture, and is not to be edited by either deletion or addition (cf. Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18–19). Scripture is complete, sufficient, and finished; therefore it is fixed for all time. Nothing is to be added to the body of the inspired word (see notes on 2 Tim. 3:16–17; 2 Pet. 1:19–21) because nothing else is needed. It is the responsibility of believers now to study the word (2 Tim. 2:15), preach the word (2 Tim. 4:2), and fight for its preservation. saints. Believers are identified as holy, since they are set apart from sin to God. See note on 1 Cor. 1:2.

JUDE—NOTE ON 4 certain people have crept in unnoticed. These were infiltrating, false teachers pretending to be true, who on the surface looked like the real thing, but whose intentions were to lead God's people astray (cf. Matt. 7:15; Acts 20:29; Gal. 2:4–5; 1 Tim. 4:1–2; 2 Pet. 2:1, 20; 1 John 2:18–23). These apostates were Satan's counterfeits, most likely posing as itinerant teachers (cf. 2 Cor. 11:13–15; 2 Pet. 2:1–2; 2 John 7–11). Their stealth made them dangerous. They were characterized by three features: 1) they were ungodly; 2) they perverted grace; and 3) they denied Christ. long ago were designated. Apostasy and apostates in general were written about and condemned many centuries before, such as illustrated in Jude 5–7 and spoken of as Enoch did in vv. 14–16. Cf. Isa. 8:19–21; 47:9–15; Hos. 9:9; Zeph. 3:1–8. Their doom was "pre-written" in Scripture as a warning to all who would come later. Jesus had warned about them in Matt. 7:15–20 (cf. Acts 20:29). The most recent warning had been 2 Pet. 2:3, 17; 3:7. this condemnation. This refers to the judgment spoken of by others "long ago." Jude's present exposé of apostates placed them in the path of the very judgment of God, written of previously. ungodly people. Lit., "impious" or "without worship." Their lack of reverence for God was demonstrated by the fact that they infiltrated the church of God to corrupt it and gain riches from its people. Cf. vv. 15–16, 18–19. sensuality. Lit.,

"unrestrained vice" or "gross immorality," which describes the shameless lifestyle of one who irreverently flaunts God's grace by indulging in unchecked and open immorality (cf. Rom. 6:15). deny . . . Master and Lord, Jesus Christ. Two Greek words for Jesus are used here. The apostates disowned Christ as sovereign Lord (despotes) and disdained any recognition of Christ as honorable Lord (kurios) by their wicked behavior. The better NT manuscripts omit God in the text, placing the emphasis clearly on one person, the Lord Jesus Christ, and emphasizing that apostates deny him. See note on 2 Pet. 2:1. Cf. Matt. 10:33; 2 Tim. 2:12; Titus 1:16; 1 John 2:22–23. It is always true of apostates, false teachers, and false religions that they pervert what Scripture declares is true about the Lord Jesus Christ.

JUDE—NOTE ON 5–7 Jude provided three well known acts of apostasy from the OT as brief reminders (v. 5) to illustrate their damnable outcome as declared in v. 4.

JUDE—NOTE ON 5 saved . . . destroyed. Cf. Heb. 3:16–19. God miraculously delivered the nation of Israel out of Egyptian bondage (Ex. 12:51; Deut. 4:34), only to have them respond in unbelief, doubting, and defecting from faith in God that he could bring them into the Promised Land (Num. 13:25–14:4), even to the extent of worshiping an idol of their own making, as well as murmuring against God instead of adoring him (Ex. 16:7–12; 1 Cor. 10:10–11). That apostate generation died during 38 years of wilderness wanderings (Num. 14:22–30, 35)

JUDE—NOTE ON 6 angels who did not stay. This apostasy of fallen angels is described in Gen. 6:1–4 as possessing men who then cohabited with women. See note on 2 Pet. 2:4. The transition to Sodom and Gomorrah in Jude 7 points to the similitude of the sin of homosexuality and what these angels did in Gen. 6. judgment . . . great day. This refers to the final judgment when all demons and Satan are forever consigned to the "lake of fire" prepared for them (Matt. 25:41; Rev. 20:10) and all the ungodly (Rev. 20:15).

JUDE—NOTE ON 7 Sodom . . . Gomorrah. See notes on 2 Pet. 2:6–10. The destruction of these cities at the southeast corner of the Dead Sea is used over 20 times in Scripture as an illustration of God's judgment during the days of Abraham and Lot (cf. Gen. 18:22–19:29). This destruction was in view of their apostasy, since it occurred about 450 years after the flood, when at least one of Noah's sons, Shem (Gen. 11:10–11) was still living. Since this was only 100 years after Noah's death (Gen. 9:28), people would have known about the

message of righteousness and judgment from God that Noah preached, and that they rejected. just as. This points back to Jude 6. sexual immorality . . . unnatural desire. This refers to both the heterosexual (Gen. 19:8) and homosexual lusts (Gen. 19:4–5) of the residents. Cf. Lev. 18:22; 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10 for the absolute condemnation of homosexual activity. eternal fire. Sodom and Gomorrah illustrate God's fire of earthly judgment (cf. Rev. 16:8–9; 20:9), which was only a preview of the fire that can never be quenched in eternal hell (cf. Matt. 3:12; 18:8; 25:41; Mark 9:43–44, 46, 48; Luke 3:17; Rev. 19:20; 20:14–15; 21:8).

JUDE—NOTE ON 8 these people . . . dreams. See notes on 2 Pet. 2:10–12. This refers to a confused state of the soul or abnormal imagination, producing delusions and sensual confusion. These men's minds were numb to the truth of God's word so that, being beguiled and deluded, they fantasized wicked perversions, being blind and deaf to reality and truth. Perhaps they falsely claimed these were dreams/visions from God. "These" occurs five more times (Jude 10, 12, 14, 16, 19) in reference to the apostates, who are characterized in three ways (v. 8). defile the flesh. Similar to the inhabitants of Sodom and Gomorrah (v. 7), apostates have few, if any, moral restraints and thus are frequently characterized by immoral lifestyles (v. 4). Cf. Titus 1:15; Heb. 12:15; 2 Pet. 2:10–19; 3:3. reject authority. Like the sinning angels (Jude 6), these pretenders rejected all authority, civil and spiritual, thus rejecting the Scriptures and denying Christ (v. 4). blaspheme the glorious ones. Cf. v. 10. That the glorious ones (lit., "glories") are angels is supported by the illustration in v. 9.

JUDE—NOTE ON 9 the archangel Michael. The chief angel of God who especially watches over Israel (Dan. 10:13, 21; 12:1) and leads the holy angels (Rev. 12:7). Nowhere else in Scripture is this struggle over the body of Moses mentioned. Michael had to fight with Satan to do God's bidding, as he did on another occasion in Dan. 10:13 (see note there. the devil. Another name for Satan, which means "accuser" or "slanderer" (cf. Rev. 12:9–10). body of Moses. Moses died on Mount Nebo in Moab without having entered the Promised Land and was secretly buried in a place not known to man (Deut. 34:5–6). It would likely be that this confrontation took place as Michael buried Moses to prevent Satan from using Moses' body for some diabolical purpose not stated. Perhaps Satan wanted to use it as an idol, an object of worship for Israel. God sent Michael, however, to be certain it was buried. This account was recorded in the pseudepigraphal Assumption of Moses (see Introduction: Interpretive Challenges). blasphemous judgment. See note on 2 Pet. 2:11. Rather than

personally cursing such a powerful angel as Satan, Michael deferred to the ultimate, sovereign power of God following the example of the angel of the Lord in Zech. 3:1–2. This is the supreme illustration of how Christians are to deal with Satan and demons. Believers are not to address them, but rather to seek the Lord's intervening power against them.

JUDE—NOTE ON 10 blaspheme. Cf. v. 8. Apostate teachers, in their brash, bold, egotistical infatuation with imagined power and authority, rail on that which they don't even understand. all . . . all. See note on 2 Pet. 2:12. Apostates are intellectually arrogant and spiritually ignorant in that they don't know because they are blinded by Satan (2 Cor. 4:4) and spiritual matters are beyond their unregenerate capacity to understand (1 Cor. 2:14). In divine matters, they are no brighter than the dumbest beasts. are destroyed. This speaks of spiritual and moral self-destruction.

JUDE—NOTE ON 11 Woe. In declaring ultimate spiritual judgment on the apostates, Jude followed the example of the prophets (cf. Isa. 5:8–13) and of Christ (cf. Matt. 23:13, 15, 16, 23, 25, 27, 29). The severest judgment of all (Heb. 10:26) will come on apostates because they too followed the same path as Cain, Balaam, and Korah. way of Cain. Cain openly rebelled against God's revealed will regarding sacrifice (see notes on Gen. 4:1–15; cf. Heb. 11:4; 1 John 3:12). Balaam's error. Cf. Num. 22–25; see note on 2 Pet. 2:15. For a large financial reward, Balaam devised a plan for Balak, king of Moab, to entice Israel into a compromising situation with idolatry and immorality, which would bring God's own judgment on his people (cf. Num. 31:16; Rev. 2:14). Korah's rebellion. See notes on Num. 16:1–12. Korah, plus 250 Jewish leaders, rejected the God-appointed leadership of Moses and Aaron in an attempt to impose his will upon God and the people. Apostates will unquestionably meet the same end as Korah—divine judgment.

JUDE—NOTE ON 12–13 See notes on 2 Pet. 2:13–17.

JUDE—NOTE ON 12 hidden reefs . . . love feasts. See note on 2 Pet. 2:13. These "hidden reefs" can be taken as "hidden rocks" or "stains." These apostates were dirt spots, filth on the garment of the church; or more likely, what God intended for the church as smooth sailing, they turned into a potential shipwreck through their presence. "Love feasts" were the regular gathering of the early church to partake of the bread and cup, plus share a common meal (cf. 1 Cor. 11:20–30). waterless clouds. See note on 2 Pet. 2:17. Apostates promise spiritual life but

are empty clouds that bring the hope of rain, but actually deliver nothing but dryness and death (cf. Prov. 25:14). They preach a false gospel that leads only to hell. fruitless trees. Apostates hold out the claim of providing a spiritual feast, but instead deliver famine (cf. Luke 13:6–9). Doubly dead trees will never yield fruit and, regardless of what they say, will always be barren because they are uprooted. Cf. Matt. 7:17–20.

JUDE—NOTE ON 13 wild waves. Apostates promise powerful ministry, but are quickly exposed as wreakers of havoc and workers of worthless shame (cf. Isa. 57:20). wandering stars. This most likely refers to a meteor or shooting star, which has an uncontrolled moment of brilliance and then fades away forever into nothing. Apostates promise enduring spiritual direction, but deliver a brief, aimless, and worthless flash.

JUDE—NOTE ON 14 Enoch. Following the genealogy of Gen. 5:1–14; 1 Chron. 1:1–3, Enoch was the seventh in the line of Adam. Because Enoch "walked with God," he was taken directly to heaven without having to die (cf. Gen. 5:24; Heb. 11:5). prophesied. See note on Jude 4. The source of this information was the Holy Spirit, who inspired Jude. The fact that it was recorded in the nonbiblical and pseudepigraphal Book of Enoch had no effect on its accuracy. See Introduction: Interpretive Challenges. Behold, the Lord . . . holy ones. Enoch, before the flood, prophesied about Christ's second coming in judgment (cf. 1 Thess. 3:13). "Holy ones" can refer to either angels or believers. Since both angels (Matt. 24:31; 25:31; Mark 8:38; 2 Thess. 1:7) and believers (Col. 3:4; 1 Thess. 3:13; Rev. 19:14) will accompany him, it may refer to both (cf. Zech. 14:5), but the focus on judgment in Jude 15 seems to favor angels, who are often seen in judgment action. While believers will have a role of judging during the Lord's earthly kingdom (see note on 1 Cor. 6:2) and will return when Christ comes to judge (Rev. 19:14), angels are the executioners of God at the second coming of Christ (see Matt. 13:39–41, 49–50; 24:29–31; 25:31; 2 Thess. 1:7– 10).

JUDE—NOTE ON 15 execute judgment. The sentence will be eternal hell (see Rev. 20:11–15). Cf. Matt. 5:22; 7:19; 8:12; 10:28; 13:40–42; 25:41, 46). ungodly. See note on Jude 4. The fourfold use of this word as a description of the apostates (cf. vv. 4, 18) identifies the core iniquity, which is failure to reverence God. See Peter's use of the term in 2 Pet. 2:5–6; 3:7. It was for such that Christ died (Rom. 5:6).

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