A Greatly Misunderstood Passage of Scripture--Part 2

Study note: Periodically, in order for you to be able to do a better job of studying the Scriptures, instruction in the Greek language will be given. This will be incorporated in our lessons on the Lord’s Day and in the printed material which is available on the internet.

Christ, by His sacrificial death, did not purchase a conditional salvation. He purchased salvation for the elect absolutely and perfectly. Therefore, there are no conditions on the part of man for its application. Once life has been bestowed, the recipient has the ability to repent and believe.

The subject of sin is prominent in I John. Before one can have assurance of salvation, he must have some understanding of the doctrine of sin and God’s provision for sin. As a believer, one understands why God prohibits sin or places a restraint on sin. The principle of sin makes it possible for a believer to commit acts of sin, but there is a difference between committing acts of sin and habitually living in sin. Therefore, John said, “MY little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (I John 2:1-2 NASB). The following list explains some of the Greek words used in this passage:
“I am writing”—present active indicative of the verb grapho;
“may not sin”—aorist active subjunctive of the verb amartano;
“anyone sins”—aorist active subjunctive of the verb amartano;
“we have”—present active indicative of the verb echo;
“Advocate”—parakletos, intercessor or helper;
“is”—present active indicative of the verb eimi;
“propitiation”—ilasmos, satisfaction, means by which sins are forgiven;
“world”—kosmos, the world of the elect (John 1:29; II Cor. 5:18-21).

There are four Greek moods (modes):
1. Indicative—affirms the reality of the action.
2. Subjunctive—expresses probability.
3. Optative—expresses remote possibility of something taking place.
4. Imperative—expresses a command.

The truth of I John 3:6-9 is not difficult when the rules of Greek grammar and syntax are applied. John said, “No one who abides in Him sins; no one who sins has seen Him or knows Him. Little children, let no one deceive you; the one who practices [present active participle nominative masculine singular of poieo, do, cause, bring about, perform, keep, practice] righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil. No one who is born of God practices sin [does not live in sin], because His seed abides in him; and he cannot sin, because he is born of God” (I John 3:6-9 NASB). These verses teach that the Christian is exclusive of a life of sin. There are acts of sin in every Christian, but there can never be a life of sin. The person born of God practices righteousness, but the person not born of God practices sin, because he is of the devil.

The person who “does not practice sin” and “cannot sin” manifest two parts of a whole (I John 3:9). The first is an assertion of a fact, and the second is a principle which explains and confirms the fact. To live a life of sin is contrary to God’s giving the principle of life. It has been said, “The heavenly life breeds birds of paradise.” John does not deny the fact that Christians sin (I John 1:6-2:1), but they are not confirmed sinners. The character of true believers in Christ is revealed in I John 3:7—“Little children, let no one deceive you; the one who practices righteousness is righteous, just as He is righteous” (NASB). They do not sin as they did before they were born of the Spirit (John 3:8).

We have in I John 3:9 the relation which regeneration has or sustains to the other particular graces mentioned. Regeneration is the cause why a person cannot live in sin. Believing is the fruit of regeneration. “WHOEVER believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him” (I John 5:1 NASB).

The person who says faith is the cause of regeneration is an Arminian. Van Ryn said, “Having been born of God through faith in Christ as Savior, we have received His nature, and thus we love God, as well as those who have been born of God.” This statement is not correct. Faith is not the cause but the effect of the new birth. No person can give birth to himself. Furthermore, the sinner is not a co-worker with God in his regeneration. How can a co-worker be passive if he is helping God? To state it bluntly, the person who never felt himself as being incapable of believing in Christ, apart from grace, does not have saving faith which is the fruit of regenerating grace. Faith is the gift of God and a sign of new life, and the presence of this life involves love for all who share in it.

There are many who persuade people to believe in Jesus Christ, but that does not guarantee that their faith has been God’s gift. Others have been asked to repeat a prayer that is being stated by some “preacher” or “soul winner,” but that does not mean the people are really praying. What is the problem with such a trick? People who employ such a scheme do not know it takes creative power to raise persons who are “dead in trespasses and sins” (Eph. 2:1). God does not hear sinners (John 9:31).

Intimate knowledge and relationship go together. Christ said, “I am the good shepherd; and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep” (John 10:14-15 NASB). “In that day you shall know that I am in My Father, and you in Me, and I in you” (John 14:20 NASB). “And we know that the Son of God has come, and has given us understanding, in order that we might know Him who is true, and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life” (I John 5:20 NASB).

A definite knowledge of doctrine is a “must” in the system of Christianity. There is no evidence of salvation until a person is influenced by doctrine (teaching). No one can worship God in Christ without knowing what is meant by God being in Christ. How can I rest on Christ’s redemptive work unless I know what is meant by God being in Christ? These are truths that should be taught to new converts:
1. The condescension of the Father in sending His Son to die for the chosen ones.
2. The condescension of the Son of God in providing by His death a Godlike nature on behalf of the elect.
3. The condescension of the Holy Spirit to regenerate and live in the elect.

Christ said to those Jews who were blaspheming Him, “…do you say of Him, whom the Father sanctified and sent into the world, You are blaspheming, because I said, I am the Son of God? If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works that you may know and understand that the Father is in Me, and I in the Father. Therefore, they were seeking again to seize Him; and He eluded their grasp” (John 10:36-39 NASB).

The Father being in Christ and Christ being in the Father providing grace for the elect is known by the chosen ones, but we do not know how it works. The “how” and “why” are hidden in the secret aspect of God’s sovereign will. “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deut. 29:29 NASB).

The elect do not know about love for themselves until they come under the influence of the hope that does not disappoint. How do the chosen ones know about love? They do not know until they come under the power of it for themselves. Therefore, it is impossible for them to know the love of the Godhead until they all experience Romans 5:5, the fruit of regeneration. Paul said to the Thessalonians, “for our gospel did not come to you in word only, but also in power and in the Holy Spirit…” (I Thess. 1:5 NASB).

All the regenerated sheep abide in Christ and practice righteousness (I John 3:7). Abiding is not a condition which must be fulfilled by man before God will do His part, as many advocate. God’s grace is seen working from the first to last. However, man is responsible to persevere, but it is grace that enables him to persevere.

We have in I John 3:9 the answer to the question, Who are those who persevere? John said, “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God” (NASB). We have in this verse the relation which regeneration sustains to the other particular graces mentioned. Regeneration is the cause why a person cannot live in sin. Here in I John we have order—believing (5:1), practicing righteousness (2:29; 3:7), loving one another (4:7), and overcoming the world (5:4). All of these are the fruit of “being born of God.”

The word “abiding” is a key word in I John. It is the verb meno which means remain, abide, endure, or continue. It means keeping Christ’s commandments (3:24), manifesting love (4:16), walking like Christ (2:6), remaining faithful to God’s word (2:24; II John 9), continuing in God’s word (John 8:31), and bearing fruit (John 15:5).

Christ is not an Advocate for the sin of all sinners, but for sinners saved by grace. His advocacy manifests our failure and our security. In this office, there is no sacrifice, salvation, or justifying righteousness. All of that was fulfilled in Christ’s redemptive work at Calvary.

From the context, it is clear that John did not conceive the world as being redeemed (I John 2:15-17; 5:19). Neither the world, nor the things in the world are to be loved. If this teaches universal redemption, then on what grounds do they perish? Is not the rejection of Christ as one’s propitiation a sin? Since it is a sin, is it not like all other sins covered by the death of Christ? Propitiation is that aspect of the reconciling work of Christ whereby God is appeased with respect to punishment due unto sin; therefore, His wrath may not fall upon those for whom Christ became Surety. What is left to be punished?

John’s purpose in writing was that the “little children may not sin.” Free forgiveness does not lead to sin, but sin is something forgiven children must seek to avoid. Furthermore, it is not asserted that children must be sinless before they are safe, but the apostle wanted them to desire to be sinless by their growth in grace which assures them of their safety.

There is always the possibility of children sinning—“if anyone sins” (I John 2:1 NASB). We must not only resolve not to sin, but we must able to recognize when we sin. This presents despair when we do sin. The committed sin can never be covered or excused by man. To imagine that God would excuse sin which is against eternal law is to turn His justice into iniquity. God’s covering of sin includes its unveiling. Confession involves forsaking. Therefore, our covering must be preceded by God’s covering. Many religionists talk and act like they are more forgiving than God.

The provision for the believer’s sin is stated: “…we have an Advocate” (parakletos, meaning one who pleads the cause of another, or sent to assist another—used in John 14:16, 26; 15:26; 16:7; I John 2:1). The believer’s sin offends the Father, and the term “Father” denotes relationship. As Priest, Christ deals with the guilt of sin. As Advocate, He restores the sinning soul to fellowship. The efficacy of His action is guaranteed by the righteousness of His Person and the value of His propitiation. Before Peter sinned, Christ prayed for Him; when he sinned, Christ looked on him and restored him. Not only did Christ restore Peter, but He used him.

Sin can never be covered permanently or excused by man. To imagine that God would excuse sin which is against His eternal law is to turn His justice into iniquity and His wisdom into unrighteousness. God’s covering of sin includes its unveiling. Confession includes forsaking. Our covering must be preceded by God’s covering. Religionists talk and act like they are more loving than God.