Gaebelein's Annotated Bible My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. III. TRUTH AND ERRORCHAPTER 2:18-27 This section contains a warning which is addressed to the babes, the little children, young believers. Truth and error, are contrasted. Seducers were trying to lead them astray, for we read in 1John 2:26 : “These things have I written unto you concerning them that seduce you.” He reminds them that it is “the last time,” a striking expression, for since it was written centuries have come and gone, and what was true then is true now, that it is the last time; only the Lord is still patiently waiting, not willing that any should perish. Christ was manifested, the truth revealed in Him and the world rejected Him and His truth. Satan became the god of this age, with the mystery of iniquity working in it from the very beginning. Antichristianity is not a new thing of our times; it was here from the very beginning. John writes, “Even now there are many antichrists, whereby we know it is the last time.” And the last time has its “last days” which are now upon us. Anti-Christianity is increasing on all sides till the Antichrist, the man of sin, will be revealed (2Thessalonians 2:1-17). An antichrist is not a vicious lawbreaker, an out and out immoral man. An antichrist is one who rejects Christ, who does not allow His claims; who denies that Jesus is the Son of God. It is of great significance that John speaks of the antichrists in his day as having gone out from among the professing body of Christians (1John 2:19). They were not true believers but only professed belief, they had left the flock and gone into apostasy, “that they might be made manifest that they were not all of us.” In 1John 2:22-23 we have a picture of the antichrists of John’s day and a prophecy of anti-christianity down to the end of the age when the great opposer will appear in a person, the personal antichrist. “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son. Whosoever denieth the Son hath not the Father. He who confesseth the Son hath the Father also.” Antichristianity is the denial that Jesus is the Christ. It includes every denial of the person of the Lord Jesus, the denial that He is the Son of God come into the flesh, His virgin birth and that He was sent by the Father. Such denials were prominent in John’s lifetime. Gnosticism was troubling the Church. They denied the Messiahship, and deity of the Lord Jesus Christ. Other systems were present in embryo, known later by the name of Arianism, etc. Denying the Son they denied the Father also. These are important statements for our own days, the last days of the present age. What began in the days when the Holy Spirit penned this Epistle is now full-grown in the world. It is all about us in various forms throughout the professing church, only with this difference, the apostates in the beginning were more honest than the apostates in our times. They were in the professing church and when they began their denials they went out, separated themselves from the true Church. The apostates of today remain in the professing church and maintain outwardly a Christian profession, so that it becomes the solemn duty of true believers to separate themselves from these enemies of the cross of Christ. They deny both the Jewish hope, which centers in the promises of the Messiah, and the Christian hope, which is the Father and the Son. They reject the truths of the Old and the New Testament. They speak of the God of Abraham, who promised the seed to come from Abraham, as a tribal god. They make common cause with the Jewish apostates in denying that there are predictions concerning the Messiah in the Old Testament. We give but one illustration of this fact. Jews deny that the fifty-third chapter of Isaiah is a Messianic prophecy; the servant of Jehovah is explained to mean the nation Israel and not the Christ of God. This infidel view is held today by many preachers and teachers in various evangelical denominations, in spite of the fact that the New Testament tells us that it is Christ of whom Isaiah spoke. Rejecting Isaiah 7:14, the prophecy concerning the virgin birth, they reject the virgin birth itself, and brazenly utter the greatest blasphemy which human lips can utter, that Christ was born like any other man. They speak of Him as a great leader and teacher, as having divinity in Himself, in a degree higher than found in the rest of the race. His absolute deity is not believed; that He is the propitiation for sins is sneered at, that He will ever appear again in His glorified humanity in a second visible and glorious manifestation is ridiculed. Thus antichristianity is present with us in the camp of Christendom in such a marked and universal way as unknown before. With denying Christ they deny the Father. All that we have seen in this Epistle concerning Him, the true God and the eternal life, fellowship with the Father and with His Son, walking in the light, the advocacy of Christ and loving the brethren, is denied by them. They speak of “love”; they speak of toleration and the “Christ- spirit.” But those who are the brethren, who contend for the faith once and for all delivered unto the saints, who believe on the Son of God, in His sacrificial work on the cross, are denounced by them, belittled and branded as fanatics. And the end is not yet. Let them continue in their evil ways under the guidance of the lying spirit of darkness and they may yet stoop to actual persecution of those who constitute the body of Christ. The conditions in Christendom today are the most solemn the true Church of Jesus Christ has faced. The heading up in “the Antichrist” cannot be far distant. As John writes these Christ-deniers, these blasphemers, who make the Holy Son of God the offspring of--we dare not finish the sentence! --may speak of “the Father,” but they have not the Father, because only those who confess the Son of God, Christ come in the flesh, have the Father. John writes all this to the babes, young believers, warning them against the lie. He useth the word “liar,” for such the apostates are. In using this word repeatedly, he reveals his character as “Boanerges”--the son of thunder. Then he tells these babes how they may be guarded and kept. He reminds them that they have the anointing of the Holy One, that is, the Holy Spirit dwelling in their hearts and with Him they have the capacity to know and judge all these things. If they follow His guidance in and through the Word they would be kept in the truth and guarded from accepting the lie. Let us again remember it is not the fathers, or the young men John addresses, but the babes. Here is a strong argument against the teaching so widespread among true believers, that the Holy Spirit is not given to a believer in regeneration, but that the gift of the Spirit must be sought in a definite experience after conversion. This is a serious error which opens the door to the most subtle delusions as found in certain Holiness sects and Pentecostalism. 1John 2:24 gives another instruction and exhortation. It is the truth concerning Christ, which they had heard from the beginning, which abiding in them will keep them. And besides “the anointing which ye have received of Him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him.” The teachers in this instance who tried to seduce them (1John 2:26) were not gifts of Christ to His body, but false teachers, who came with a lying message. They did not need these teachers; the Holy Spirit was their teacher and infallible guide, but never apart from the written Word. All false teaching they were to repulse and fall back upon Him who guides in all truth. They were safe against all error as they abided in that.
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. IV. RIGHTEOUSNESS AND LOVE AS MANIFESTEDBY THE CHILDREN OF GOD CHAPTERS 2:28-3:18 1. The children of God and their coming manifestation (1John 2:28 -1John 3:3) 2. Sin and the new nature (1John 3:4-9) 3. Righteousness and love (1John 3:10-18) The address to the babes in Christ ended with the 27th verse, and now once more he speaks of the teknia, the little children, by which all believers are meant. The exhortation has been much misunderstood. It does not mean that by abiding in Him the believer may have confidence at His appearing. John speaks of himself and other servants of Christ, who minister the gospel and the truth of God. He urges the little children to abide in Him, “that when He shall appear we may have confidence and not be ashamed before Him at His coming.” He wants them to walk carefully, to be faithful in all things, so that John and the other servants may not be left ashamed in that coming day. It is the same truth which Paul mentions in 1Thessalonians 2:19-20. 1John 2:29 mentions the test of righteousness. It is an acid test. “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” But the purpose of it is not to question the reality of their salvation as born again, to make them doubt, but the test is given so that they might be enabled to reject a spurious profession. Before he proceeds with the truth expressed in this verse, he mentions the fact that as born of God they are the children of God and what they shall be. In 1John 3:1-2 the word “sons of God” must be changed to “children of God. “John never speaks of “sons of God” in his message. It is in the writings of Paul the Holy Spirit speaks of believers as “sons and heirs.” But John unfolds the truth that believers are in the family of God by the new birth, hence the use of the word “children” to denote the community of nature as born of God. As children of God we are partakers of the divine nature. It is the love of the Father which has bestowed this upon all who believe. And most emphatically the Spirit of God assures us through the pen of John, “Now we are the children of God.” There can be no doubt about it, it is our present and known position, because having believed on Him we are born again and are in possession of eternal life. That which we shall be has not yet been manifested, but while it is not yet manifested we, nevertheless, know what we shall be. But how do we know? We know it because the Holy Spirit has revealed it in the Word of God. “But we know that when He shall appear, we shall be like Him; for we shall see Him as He is.” This is our blessed assurance! To this God has called us; it is “the hope of His calling” (Ephesians 1:18). It is that to which we are predestined, to see Him as He is and then infinitely more than that “to be like Him.” We see Him now by faith in His Word and are changed into the same image from glory to glory; when we shall see Him in that soon coming day, when He comes for His saints, we shall see Him bodily and then our bodies will be fashioned like unto His glorious body. Of all this the world knows nothing. It knew Him not, knew not His life, nor His glory; it does not know the life which is in the children of God and what glory awaits them. And this hope is a purifying hope. We see that John speaks of the blessed hope as Peter and James, addressing Jewish believers, do not. He makes a contrast between sin and the new nature and shows the marks of one who abides in Christ and one who hath not seen Him neither knows Him. “Every one that practiseth sin, practiseth lawlessness; for sin is lawlessness, this is the correct rendering. The definition of sin as “transgression of the law” is misleading and incorrect. Before there ever was a law, sin was in the world (Romans 5:12, etc.); how then can sin be the transgression of the law? It is not sins of which John speaks, but sin, the evil nature of man. Here the apostle regards man as doing nothing else but his own, natural will; he lives as a natural man. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is, therefore, not speaking. of positive overt acts, but of the natural man’s habitual bent and character, his life and nature. The sinner, then, sins, and in this merely shows in it his state and the moral root of his nature as a sinner, which is lawlessness. But the born one, the child of God, is in a different position. He knows that Christ was manifested to take away our sins and that in Him there was no sin. If one knows Him and abideth in Him, that one sinneth not. If the believer sins it is because he has lost sight of Christ and does not act in the new life imparted unto him. Another object usurps the place of Christ, and then acting in self-will he is readily exposed to the wiles of the devil using his old nature and the world to lead him astray. If a man lives habitually in sin, according to his old nature, he hath not seen Him nor known Him. A child of God may sin but he is no longer living in sin; if a professing believer lives constantly in sin it is the evidence that he has not known Him at all. There were such who tried to deceive them. Their teaching was evidently a denial of holiness, that there was no need of righteousness. But the demand is for righteousness, while those who practise sin, live habitually in it, are of the devil. No true believer lives thus, for he knows the One whose life he possesses was manifested that He might destroy the works of the devil. “Whosoever is begotten of God doth not practise sin, because his seed abideth in him, and he cannot sin, because he is begotten of God.” This verse has puzzled many Christians, but it is quite simple. Every creature lives according to its nature. The fish has the nature of a fish and lives its nature in the water; a bird has its own nature and lives it in the air, and not under the water as the fish. Our Lord said to Nicodemus, “That which is born of the flesh is flesh.” Man has a fallen nature, the nature of sin, and that nature can do nothing but sin. That is why He said, “Ye must be born again.” In the new birth the divine nature is imparted. This nature is He Himself, Christ, the eternal life. Christ could not sin for He is God, and God cannot sin. The new nature believers possess cannot sin, for it is His nature. But why do new-born ones sin? Because the Christian has two natures, the old nature and the new nature. The old nature is not eradicated; a believer when he sins does so because he has given way to that old nature, has acted in the flesh. But the new nature followed will never lead to sin, for it is a holy nature, and for that nature it is impossible to sin. Some have suggested out of ignorance that the translation ought to be instead of cannot sin “ought not to sin,” or “should not sin.” The Greek text does not permit such a translation, anything different from “cannot sin” is an unscriptural paraphrase. The test as to the children of God and the children of the devil follows in this section. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. The message from the beginning, that is the same beginning as in 1John 1:1 --is that we should love one another. This was the commandment given by the Lord, “This is my commandment, That ye love one another, as I have loved you” (John 15:12). There is natural affection in the world, even in the animal creation. The natural man also can make himself amiable and speak of love and toleration. In fact an amiable character, a loving disposition through self-improvement is urged and practised among the antichristian cults, such as New Thought, Christian Science and the Liberalists, the advocates of the new theology. But the love of which John speaks is exclusively of God and unknown to the natural heart of man. Yet all these antichrists go to the Epistle of John and quote him to confirm their evil doctrine of “the brotherhood of man and the universal fatherhood of God.” John does not speak of loving man as such, but loving the brethren, the other born ones in the family of God, and that is a divine love. It is the great test of the divine nature, “We know that we have passed from death unto life, because we love the brethren.” The world not only knows nothing of that divine love, but the world hates those who are born of God. “Marvel not, my brethren, if the world hate you.” This fact is illustrated by Cain. He was of the devil. He slew his brother because Cain’s works were evil, he was an unbeliever, and his brother’s were righteous, Abel believed and that was counted to him for righteousness. And so the world hates the brethren, the children of God on the same ground and for the same reason. Then again he tests profession: “He who loveth not his brother abideth in death. Whosoever hateth his brother is a murderer.” Hating the brother is the evidence that the professing Christian is in the state of death and linked with the murderer from the beginning. The better rendering of 1John 3:16 is, “Hereby we know love, because He laid down His life for us.” Such love must be manifested in practical ways towards the brethren. “But ‘we know that we have passed from death unto life, because we love the brethren.’ Not because we love certain of the brethren, let us remember. We may love even the children of God for some other reason than as His children. We may love them, perhaps in gratitude to them for services that we may be receiving from them. Further than this, we may mistake for brotherly love that which is merely self-love in a subtler form. Men minister to our comfort, please us, and we think we love them; and in the true child of God there may be yet, after all, as to much that he counts love to the brethren, a similar mistake. A love to the children of God, as such, must find its objects wherever these children are, however little may be, so to speak, our gain from them; however, little they may fit to our tastes. The true love of the children of God must be far other than sociality, and cannot be sectarian. It is, as the Apostle says, ‘without partiality, and without hypocrisy.’ This does not, of course, deny that there may be differences that still obtain. He in whom God is most seen should naturally attract the heart of one who knows God according to the apostle’s reasoning here. It is God seen in men whom we recognize in the love borne to them; but, then, God is in all His own, as the apostle is everywhere arguing; and, therefore, there is nothing self contradictory in what has been just said.” -- F.W. Grant.
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