Most of us don’t like tests. Tests conjure up bad images in our minds: that horrible math final exam your senior year in high school, that stress test the doctor has ordered, or that dreaded driver’s license test with a dour instructor in the car with you demanding that you display expertise in parallel parking. But some tests are actually fun. You can go on Internet sites and take an IQ test or a 1960s test, and you get to answer a lot of fun questions. But some tests are absolutely vital to take. The Apostle John’s test is that kind of test. John is going to give you an opportunity to test yourself as to whether you are truly a Christian (Allen, D. L. (2013). 1–3 John: Fellowship in God’s Family. (R. K. Hughes, Ed.) (p. 61). Wheaton, IL: Crossway.).
Many in contemporary Christianity simply ignore the biblical understanding of assurance. Teachers frequently assure them that if they have repeated a certain prayer, gone forward at an evangelistic rally, made a profession of faith, given mental assent to the gospel, or even been baptized, they are definitely saved and should never question their salvation. Such people do not want to examine themselves as the Bible teaches (2 Cor. 13:5), because to do so, they reason, might damage their fragile self-esteem or make them guilty of doubting God. As a result, the entire subject of assurance is often de-emphasized or ignored altogether.
1 John 2:3-6 is a the moral test, which is the test of righteousness. The point here is that the one who knows God will increasingly lead a righteous life, for God is righteous. John addresses manifest assurance—from the perspective of obedience, which constitutes visible, objective evidence that someone is a Christian. That is a crucial element in John’s moral test for believers, an aspect that he divides into three parts: 1) The Test Stated (1 John 2:3), 2) The Test Applied (1 John 2:4–5) and 3) The Test Exemplified (1 John 2:6).
1) The Test Stated (1 John 2:3)
1 John 2:3 And by this we know that we have come to know him, if we keep his commandments. (ESV)
By this is a transitional phrase John used to introduce a new set of tests that verify salvation and encourage assurance. John presented his readers with some additional ways they could verify that they were walking in the light and had a genuine relationship with God.
The apostle states the case with certainty; he does not say “we hope,” “we think,” or “we wish,” but we know. We know translates the present tense form of the verb ginōskō, and means to continually perceive something by experience. Assurance comes from obeying God’s commandments in Scripture. Those who fail to do so will and should wonder if they are converted and the Holy Spirit is truly leading them. But obedient believers can be assured that they have come to know Him (Christ). The perfect tense of the verb ginōskō (have come to know) looks back on a past action (savingly believing in Jesus Christ) that has continuing results in the present.
Knowledge of God was a favorite theme of ancient religion. It was particularly common in a group of religions which have come to be known as “Gnostic” (from Gk. gnōsis, “knowledge”). Although they flourished in the second century, some of their basic motifs were already current earlier and their roots stretched a long way back. For some religions of this kind “knowledge” of God meant some kind of mystical experience or direct vision of the divine. For others it meant knowledge of esoteric myths, sometimes given in visions, which conveyed salvation to those who were initiated in them. In both cases knowledge was a purely religious attainment and had little, if any, connection with moral behavior. The evidence which we have already gathered from this Epistle suggests that John’s opponents were not too concerned about sin and evil, and did not think that sin was a barrier to fellowship with God (Marshall, I. H. (1978). The Epistles of John (p. 121). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
• The most dangerous thing that someone can do is have a false security of salvation. Are you basing assurance of salvation on an experience, special feeling or event because you know biblical truths.
• As John will explain, real assurance of salvation can never be properly based on these factors. Instead, it is the saving knowledge of Christ that comes from being in a right relationship with Him. John’s point, then, is that external obedience provides evidence for whether or not an internal, transforming reality—that of coming to know Jesus Christ in salvation—has taken place .
Please turn to John 14 (p.901)
The word that John renders, in 1 John 2:3 to keep (a form of the verb tēreō) stresses the idea of an observant, watchful obedience. It can also be translated “guard,” which would in this context mean guarding His commandments. Since keep is a present, active subjunctive, it conveys the sense of believers continually safeguarding the commandments because they consider them precious (5:3; Ezra 7:10; Pss. 19:7–8; 119:1, 34, 77, 97, 113, 165; Rom. 7:22). John did not want his readers to settle for a marginal or minimal standard of righteousness. Rather, the apostle emphasized an extensive obedience that stems from a genuine reverence for God’s commands (Ps. 119:66, 172; cf. Acts 17:11; James 1:25). John is not saying that the Christian must be perfectly obedient before he can in any way know God, and be rightly related to him; for he has already claimed that no one is sinless (1:8–2:2). Obedience is not the condition for knowing God; but “obeying orders” should characterize that knowledge (normally, if not without exception), and may be the means of testing it (Smalley, S. S. (1989). 1, 2, 3 John (Vol. 51, p. 45). Dallas: Word, Incorporated.).
John heard the principle of God-honoring obedience from Jesus years earlier in the upper room and recorded it in his gospel:
John 14:15–31 15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. 18 “I will not leave you as orphans; I will come to you. 19 Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” 22 Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” 23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. 25 “These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. 27 Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. 28You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. 29 And now I have told you before it takes place, so that when it does take place you may believe. 30 I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me, 31 but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go from here. (ESV)
• True love manifests itself in willing obedience and it is the Holy Spirit (cf. v. 26), the Spirit of truth who will guide the disciples into all truth (16:13), and will serve as another Helper (or “helping Presence”); enabling them to have willing obedience to Christ which is an indication of genuine love for him. The result of that willing obedience to Christ is that of peace, which is the notion of positive blessing, especially in terms of a right relationship with God (e.g., Num. 6:24–26; cf. Ps. 29:11; Hag. 2:9, and also, as a result, the idea that “all is well” in one’s life). Jesus perfectly illustrates this love by showing His obedience. Jesus willingly submits to the suffering that is to come, out of obedience to his Father. Jesus’ obedience to the Father signifies his love for the Father. (Crossway Bibles. (2008). The ESV Study Bible (p. 2053). Wheaton, IL: Crossway Bibles.).
Finally, what John is referring to when he mentions Commandments is entolē (“injunction,” “order,” or “command”), not nomos (“law”). The term refers not to the Mosaic law, but to the precepts and directives of Christ (cf. Matt. 28:19–20). But of course the moral and spiritual precepts the Lord taught were consistent with those revealed to Moses (cf. Matt. 5:17–18; John 5:46), all reflective of God’s immutable nature. But under the new covenant God accepts believers’ loving and sincere, albeit imperfect obedience (cf. 1 Kings 8:46; Prov. 20:9) and forgives their disobedience (cf. Pss. 65:3; 103:3; Isa. 43:25). By His grace they display a consistent, heartfelt devotion to the mind of Christ (1 Cor. 2:16; cf. Hos. 6:6) as revealed in the Word (Pss. 1:1–2; 112:1; 119:1–2; Isa. 48:17–18; Luke 11:28). That willing obedience to Scripture in daily living is a reliable indicator both to self and others that one has come to a saving knowledge of Jesus Christ (cf. Matt. 7:21; John 8:31; 14:21). It differentiates the unregenerate from the regenerate; Paul called the unregenerate “sons of disobedience” (Eph. 2:2), whereas Peter identified the regenerate “as obedient children” (1 Peter 1:14). Thus, a attentive guarding of the precepts of Christ, a consuming desire that they be honored, a passionate determination that they always be kept, is a proof gained from experience, that that person has come to an experiential knowledge of the Lord Jesus and is at present in that state of knowing Him. This experiential knowledge is in contrast with and opposed to a mere theoretical knowledge of His Person (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (1 Jn 2:3). Grand Rapids: Eerdmans.).
Illustration:3918 Blame Me Not
Think of how Christ might address the average person’s understanding of obedience to Him: “Ye call me Master and obey me not, Ye call me Light and see me not; Ye call me Way and walk not; Ye call me Life and desire me not; Ye call me Wise and follow me not; Ye call me Fair and love me not; Ye call me Rich and ask me not; Ye call me Eternal and seek me not; Ye call me Gracious and trust me not; Ye call me Noble and serve me not; Ye call me Mighty and honor me not; Ye call me Just and fear me not; If I condemn you BLAME ME not! (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times (p. 908). Garland, TX: Bible Communications, Inc.)
2) The Test Applied (1 John 2:4–5)
1 John 2:4–5 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, 5 but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him (ESV)
In this verse the claim is: “I know him” (perfect tense). It is a claim to intimate, personal, saving knowledge of God. (When it is genuine), it is experiential, not merely intellectual. The perfect tense connotes a reality that began at some time in the past and continues on into the present (Johnson, T. F. (2011). 1, 2, and 3 John (p. 40). Grand Rapids, MI: Baker Books.).
But the one who only says “I know” Christ but does not keep His commandments, expressed here as a PRESENT ACTIVE PARTICIPLE, shows their life through habitual lifestyle action. Our lives reveal our spiritual orientation (Utley, R. J. (1999). The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John (Vol. Volume 4, p. 203). Marshall, Texas: Bible Lessons International.)
As he had earlier done in 1:6, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth,” John warns that their claim to fellowship is completely unfounded. Anyone who makes such a claim and lives in disobedience is a liar. The apostle’s relational statement boldly exposes the danger of self-deception concerning salvation, which is damning to those who fail to realize their blindness, repent of their sins, and embrace the truth (cf. Gal. 6:7; Titus 3:3). Such people (en toutō; lit., “in such a person”) lack integrity; they claim one thing in words, but its reality is not demonstrated by their actions (Johnson, T. F. (2011). 1, 2, and 3 John (p. 40). Grand Rapids, MI: Baker Books.).
Please turn to 1 Peter 1 (p.1014)
Plainly, those in God’s kingdom hear His voice and obey it. Jesus told Pontius Pilate, “Everyone who is of the truth hears My voice” (John 18:37; cf. 1 John 3:18–19). In sharp contrast, those who do not obey His commands demonstrate that the truth is not in them. John therefore exposed the empty pretense of those who assumed they had ascended to a higher level of “divine truth.” For such false teachers, present with the readers, their so-called knowledge elevated them above mundane earthly matters and rendered unnecessary any concern for moral conduct or godly living. But as James declared, “Even so faith, if it has no works, is dead, being by itself.… For just as the body without the spirit is dead, so also faith without works is dead” (James 2:17, 26; cf. Eph. 2:10; Heb. 12:14; 1 Peter 1:14–16).
Those whose faith is genuine will obey the truth. As Peter said:
1 Peter 1:13–22 13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God. 22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart (ESV)
• All throughout this passage proper action is linked to proper thought. It starts in v. 13 with preparing our minds, not being lead away by error in v14, the standard of action in v. 15, the requirement for action in v.16, the accountability for action in v. 17, the ability for action in v. 18-19, the preparation for action in v. 20, the security for action in v. 21, and the perfecting of action in v. 22
1 John 2:5 now applies the test for assurance positively. Whoever sincerely and lovingly keeps His word. The emphasis is on the continual present tense of the verb, “keeps on obeying (Johnson, T. F. (2011). 1, 2, and 3 John (p. 41). Grand Rapids, MI: Baker Books).
The one who keeps His word, shows that in him truly the love of God is perfected. It is best to understand the phrase translated the love of God as an objective genitive, meaning the love for God. John describes the genuine love believers have for God as perfected, not in the sense of finished perfection, but salvation accomplishment. The term “perfect” (telos cf. 4:12, 17, 18) means mature, complete, or fully equipped for an assigned task, not without sin (cf. 1:8, 10) (Utley, R. J. (1999). The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John (Vol. Volume 4, p. 204). Marshall, Texas: Bible Lessons International.).
• Obedience may not come naturally to proud people, and it may not be easy. But a lifestyle of complying with God’s will is very important, because biblically: it acknowledges God’s sovereignty over our lives (Leviticus 18:4); it leads to blessing (Deuteronomy 6:24; 12:28; 28:2; Joshua 1:7; 2 Chronicles 31:21); it demonstrates love for God (John 14:15, 23); it is how Christ lived (John 8:29; Hebrews 5:8); it results in fulfilling relationships (Ephesians 6:1, 5–6; Hebrews 13:17); it is evidence that we truly know God (1 John 2:3); it reveals our destiny (Romans 6:16); and it fulfills the Great Commission (Matthew 28:20). The question for each of us therefore is what steps of obedience do you sense God wants you to take today? (Barton, B. B., & Osborne, G. R. (1998). 1, 2 & 3 John (p. 32). Wheaton, IL: Tyndale House.)
The supernatural granting of this love (Rom. 5:5) results in obedience to Scripture, and is not merely an emotional or mystical experience. If we love God at all, we shall want to obey him. Moreover, we shall need to go on loving and obeying him in Christ, because at no time does the Christian reach a point of (sinless) “perfection” this side of heaven (cf. 1:8; 2:1; but see also 3:6, 9; 5:18). Spiritual “fulfillment,” like spiritual “maturity” or indeed “perfection,” should never end. (Smalley, S. S. (1989). 1, 2, 3 John (Vol. 51, p. 49). Dallas: Word, Incorporated..)
It is by this genuine love that believers know that they are in Him. The little phrase in Him [Christ] occurs many other places in the New Testament (vv. 8, 27–28; 3:6; 4:13; 5:20; 1 Cor. 1:5; 2 Cor. 5:21; Eph. 1:4, 7, 13; 4:21; Phil. 3:9; Col. 2:6–7, 10–11; 2 Thess. 1:12; cf. Col. 1:28) and indicates a central truth of the Christian faith. The whole context, and especially verse 6, suggests that the phrase in him again refers to Christ. To be “in Christ” is Paul”s characteristic description of the Christian. But John uses it too. To be (or to “abide” verse 6) “in” Him is equivalent to the phrase to “know” Him (3, 4) and to “love” Him (5). Being a Christian consists in essence of a personal relationship to God in Christ, knowing Him, loving Him, and abiding in Him as the branch abides in the vine (Jn. XV. I ff.). This is the meaning of “eternal life” (Jn. XVII. 3; iJn. V. 20). (The Epistles of John, The Tyndale New Testament Commentaries [Grand Rapids: Eerdmans, 1964], 91. Italics in original.)
Illustration: Abide with Me
Henry Francis Lyte was of delicate health all his life, but that didn’t stop him from working like an ox, year after year, pastoring among the seafaring folks around Devonshire, England. But finally his strength gave out, and in 1847 his doctor suggested he move to the milder climate of southern France. It was a heartbreaking parting, and Lyte couldn’t leave without one final sermon to his church of twenty-four years. His health was so frail that his friends advised against it, but Lyte was determined. Standing feebly, he said, “Oh, brethren, I stand here before you today, as alive from the dead, if I may hope to impress upon you and get you to prepare for that solemn hour which must come to all. I plead with you to become acquainted with the changeless Christ and His death.” After finishing his sermon, he served the Lord’s Supper to his weeping flock and dismissed them. That evening, as his life’s work drew to its close, he found comfort in pondering John 15: “Abide in Me, and I in you.” According to his gardener, Lyte wrote the following hymn after having walked down to the ocean and watched “the sun setting over Brixham Harbor like a pool of molten gold.” Taking out a piece of paper, he wrote a poem and returned to his study to rewrite and polish it before giving it to his adopted daughter. The next day he left for France. Reaching Nice, he had a seizure and passed away with the words, “Joy! Peace!” on his lips. His poem, however, lived on, becoming one of our most beloved hymns: Abide with me—fast falls the eventide! The darkness deepens—Lord, with me abide; When other helpers fail and comforts flee, Help of the helpless, O abide with me! (Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed., p. 2). Nashville: Thomas Nelson Publishers.)
3) The Test Exemplified (1 John 2:6)
1 John 2:6 6 whoever says he abides in him ought to walk in the same way in which he walked (ESV)
The only person who can pass the test of obedience and realize full assurance is the one who … abides in Him—because Jesus Christ is the perfect role model for obeying the Father.
Please turn to John 15 (p.901)
Believers draw spiritual life from the Lord Jesus Christ, even as branches do from a vine. To abide in Christ is to remain in Him—not a temporary, superficial attachment, but a permanent, deep connection (cf. Luke 9:23; John 6:53–65; Phil. 1:6; 2:11–13). Such authentic abiding in the Savior characterizes those who “continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that [they] have heard” (Col. 1:23; cf. 2:7; Eph. 3:17), because they are truly regenerate—new creatures who possess irrevocable eternal life. The author uses present tense forms of the verbs to depict both the making of the claim (ho legōn, ‘Whoever claims’) and what is being claimed (autō menein, ‘to abide/live in him’) as ongoing actions (Kruse, C. G. (2000). The letters of John (p. 81). Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos.).
In John 15:4–11 Jesus commanded:
John 15:4–11 4Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. 6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. 8 By this my Father is glorified, that you bear much fruit and so prove to be my disciples. 9 As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 11 These things I have spoken to you, that my joy may be in you, and that your joy may be full. (ESV)
• In the overall context then to Abide in Christ means to continue in a daily, personal relationship with Jesus, characterized by trust, prayer, obedience. Although unbelievers of course carry on their ordinary activities of life apart from Christ, apart from abiding in Him (because they do not have a personal faith in Christ), their efforts are “nothing of eternal value,” or an inability to produce spiritual fruit. For believers, if God’s people truly abide in Jesus they will desire what he desires and will pray according to his words, and those prayers will be pleasing to him (Crossway Bibles. (2008). The ESV Study Bible (p. 2054). Wheaton, IL: Crossway Bibles).
Finally, John made it perfectly clear that those who claim to abide in Christ must walk in the same way/manner as He walked. Walk is a metaphor for daily conduct by believers (1:7; John 8:12; 12:35; Rom. 6:4; 8:4; 1 Cor. 7:17; 2 Cor. 5:7; Gal. 5:16; Eph. 2:10; 4:1; 5:2, 8; Col. 1:10; 2:6; 1 Thess. 2:12; 4:1; 2 John 6; cf. Mark 7:5). The Lord Himself perfectly exemplified this principle during His earthly ministry. In every way He obeyed His Father’s will (cf. Jn. 6:38; 8:29; 10:17-18; 14:31) Obviously, believers’ obedience will not be perfect, as Jesus’ was. Nonetheless, He established the perfect pattern they are to follow. It is not Christ’s walking on the sea, but His ordinary walk, that we are called on to imitate” (Luther as quoted in Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 527). Oak Harbor, WA: Logos Research Systems, Inc.)
If anyone claims to know Him and abide in Him, it will be evident in their life. One will walk in the light—in the realm of truth and holiness—and guard (obey) His commandments because of this passionate love for the truth and the Lord of the truth. Therein lies the key to real assurance of salvation. As Jesus lived while he was on earth, so we must live in imitation of him. We can do this only by setting our lives in harmony with his revelation. James H. Sammis eloquently expresses this teaching in the words of his well-known song: “When we walk with the Lord In the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, p. 258). Grand Rapids: Baker Book House.).
(Format Note: Outline & some base commentary from MacArthur, J. (2007). 1, 2, 3 John (pp. 451–60). Chicago, IL: Moody Publishers.)
