As I mentioned yesterday, it is generally better to simply be awed by the glorious scenes which John describes in the book of Revelation rather than attempt to comprehend everything that he mentions in those scenes. In today’s reading, John witnessed what all believers can look forward to participating in one day—worship in heaven. There, Jesus is the central focus, and He is worshipped for who He is and what He did. I think our worship today should follow that same pattern. There is no “fluff” in the songs that are sung in heaven!

Clearly, some of what John describes in this chapter should not be taken literally, but symbolically. We are told that the smoke that arises from the incense bowls of the twenty-four elders and four living creatures represents “the prayers of the saints” (5:8). The Lamb who is worthy to open the seven-sealed book is obviously symbolic of Jesus (5:6). The seven eyes on that symbolic Lamb represent “the seven Spirits of God, sent out into all the earth” (5:6), whatever that might mean!

These three symbols in chapter five make me wonder what else might be symbolic there that is not explained to us as such. For lack of knowing any better, I tend to take everything else in this chapter as being literal, including the seven-sealed scroll. That sacred book apparently contained God’s predestined plans concerning the events of the tribulation, events of which we’ll be reading as the unsealing of that scroll is described in the next few chapters.

Why these future events were written in a sealed scroll, and why only someone as worthy as Christ is qualified to break the seals, is a mystery. Perhaps the scroll itself is also simply symbolic. If nothing else, we are impressed with the fact that there is no one like Jesus anywhere in the universe, and the future destiny of the world is in His hands.

Although there is certainly a chronological element to this book, it is not always consistent, which adds to its mystery. For example, this worshipful chapter culminates with every created thing, not only in heaven and hell, but also on earth, worshipping Jesus (5:11-13). It doesn’t seem likely that such a scene will occur anytime prior to or during the coming tribulation, or before Christ’s second coming. It is almost as if the scene of pre-tribulational heavenly worship that John was witnessing suddenly leaps forward in time to after the tribulation. This being so, it is always good to be cautious before assigning slots on a timeline to any event of which we read in this book.

You may recall that God promised Abraham that through His seed “all the families of the earth [would] be blessed” (Gen. 12:3). According to Paul, that seed of Abraham who brought blessing to all the earth’s families was Christ (Gal. 3:16), the one who told us to makes disciples of all the nations, or more literally, all the ethnic families of the world (Matt. 28:19) and the one who died for the sins of everyone in the world (1 John 2:2). We learn today that God’s ancient promise to Abraham will be fulfilled, because “men from every tribe and tongue and people and nation” will be among those who will reign upon the earth, purchased by Christ’s blood (5:9-10). Yet those who study such things tell us that there are still thousands of ethnic groups in the world today who have no disciples of Christ among them. So it seems that there is still work to be done. And there is still a harvest waiting for those who will set their eyes on the fields.

I was once inspired to write a song after reading this particular chapter. It is titled, Worthy is the Lamb, and if you have a few extra minutes, you can listen to it here: www.shepherdserve.org/songs/mp3/worthy_isthe_lamb.mp3. Please excuse the poor lead vocal and pray that the Brooklyn Tabernacle Choir will record it one day!

This chapter begins the third of three natural divisions in the book of Revelation—when John begins to record what will take place “after these things” (compare 4:1 with 1:19). He was apparently transported to heaven to witness the scene around God’s throne. If this chapter doesn’t put the fear of God into you, nothing will.

More theories and speculation have been extracted from this book than perhaps any other. For example, from this chapter, some find support for the idea that the church will be raptured before the world-wide tribulation simply because John heard a trumpet sound just before he was transported to heaven, and Scripture tells us that the church will be raptured at “the last trumpet” (1 Cor. 15:52)! And because John was in heaven before he experienced his visions of the earth’s tribulations, this is presented as proof that the church will be in heaven before the earth’s tribulations. The truth is, the only thing that is proven by John hearing a trumpet and being transported to heaven before he had his visions of the earth’s tribulation is that John heard a trumpet, was transported to heaven, and then had visions of the earth’s tribulation.

Some point out that, although the church is mentioned many times in the first three chapters of Revelation, it is not mentioned again until chapter 22, supposedly proving that the church is in heaven during the time of earth’s tribulation. The truth is, however, that believers are mentioned in Revelation as being on the earth during its tribulations (6:1; 7:3-17; 9:4; 11:3-7; 12:14-17), and if there are believers there, the church is there as well, even if John didn’t use the word “church” to describe them. Granted, many believers will suffer martyrdom during the time of the tribulation, and so they will be transported from earth to heaven due to their deaths.

John did his best to describe the scene around the throne of God, a sight that was almost indescribable by earthly standards. Can you imagine a primitive man from the jungles of Borneo visiting New York City and then trying to describe what he saw when he returned to his friends? That was John’s problem. It was interesting that the four living creatures whom John saw—each with six wings and full of eyes—were very similar to the four-winged cherubim Ezekiel saw (Ezek. 1, 10), and the six-winged seraphim that Isaiah saw (Is. 6). John wrote of those creatures:

And the first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle (4:7).

Ezekiel similarly wrote of the creatures that he saw:

As for the form of their faces, each had the face of a man; all four had the face of a lion on the right and the face of a bull on the left, and all four had the face of an eagle (Ezek. 1:10).

Imagine all that if you can!

Both John and Ezekiel described a rainbow over God’s throne (Ezek. 1:28; Rev. 4:4).

John also saw “seven lamps of fire burning before the throne,” explaining that they were the “seven Spirits of God” (4:5). This is certainly a mystery. Some commentators suggest those seven fires represent the sevenfold nature of the Holy Spirit listed in Isaiah 11:1-6: “And the Spirit of the Lord will rest on Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord.” Again, that is speculation that doesn’t convince me.

Rather than trying to comprehend every mystery of this chapter (as well as other mysteries in the book of Revelation), it is better to simply allow what we read to fill us with awe and wonder. May it inspire us to worship our awesome God whom we’ll someday see in heaven as John did, and bow before Him!

Why did Jesus address just seven specific churches in Asia, among hundreds that could have been addressed at that time in the ancient world? Some speculate that these seven churches represent seven consecutive ages in church history, and that we are now in the “Laodicean” or “lukewarm” age of the church. That is, of course, pure speculation, and the truth is that there have always been lukewarm churches since John’s day (obviously) and there have always been on-fire churches as well. I think it is obvious, however, that at least six of the seven churches addressed by Jesus in these two chapters were in significant spiritual danger and needed warned.

Except for a small remnant, the majority of professing Christians in Sardis were certainly in deep spiritual trouble. Jesus described most of them as being dead, having incomplete deeds, being unready for His return, unworthy, in need of repentance, and wearing, not white, but soiled garments. They were in danger of having their names erased from the book of life and finding themselves denied by Jesus before His Father and His angels (3:1-5). But there was still hope—if they would repent. Overcomers, and only overcomers, have assurance of salvation (3:5).

Incidentally, isn’t it amazing that anyone would cling to the theory of once-saved-always-saved in light of verses like 3:5? If Jesus promises not to erase the names of overcomers from the book of life, then the possibility of having one’s name erased from that book exists for non-overcomers. That means people whose names are currently in the book of life are not guaranteed that their names will be found there when they stand before Christ. They must overcome. We are told at the end of Revelation that those whose names are not found in the book of life will be thrown into the lake of fire (20:15).

Take note that within chapters 2 and 3, Jesus uses the word deeds 17 times. To five of the seven churches He says, “I know your deeds” (2:2, 19; 3:1, 8, 15). God knows our deeds as well, and we ought not justify bad deeds with the excuse, “God knows my heart.” Our deeds reveal what is in our hearts, and God promises to give to each one of us according to our deeds, not according to what is in our hearts.

Of the seven churches, the only one that Jesus did not find fault with was the church in Philadelphia (3:7-13). Still He admonished them to “hold fast” to what they had lest they forfeit their crown (3:11).

Did Jesus’ promise come to pass quickly to make the antagonistic Jews from “the synagogue of Satan” (3:9) come and bow down at the feet of the Philadelphian believers? I suspect that was a promise that would be fulfilled in the afterlife. Can you imagine being released from hell for just a short time in order to bow before the feet of those whom you once persecuted?

The lukewarm Laodiceans were entirely blind to their spiritual condition. Jesus’ view of them was the exact opposite of their view of themselves. They considered themselves rich—and they likely were materially rich—but He considered them “wretched and miserable and poor and blind and naked” (3:17). He thus advised them to repent and spend their wealth to buy gold from Him that had been refined by fire. I can only think that He was referring to laying up treasure in heaven rather than on earth. He also advised them to use their wealth in such a way that it would result in their being holy and spiritually perceptive. Wealth can be wonderful when it is used for what brings glory to God, but it can become a terrible snare otherwise. Let all buyers beware!

The very well-known painting of Jesus knocking at the door illustrates Revelation 3:20 beautifully. The artist did not paint a door handle on Christ’s side of the door. It can only be opened by the person inside. I suppose that if the artist had been a Calvinist, he would have painted Jesus breaking down the door with a sledgehammer, illustrating His “irresistible grace!” (Couldn’t resist!)

What a hair-raising chapter! Jesus, the Great Judge, speaks from heaven, directly addressing four churches in modern Turkey. Did you ever wonder what Jesus would say to your church? Pondering that some years ago changed the entire direction of my life and ministry and marked the beginning of Heaven’s Family.

Jesus had commendation, correction and encouragement for all four of the churches we read about today. His example is a good one to follow. Every correction should be preceded by a compliment and followed with encouragement. A spoonful of sugar helps the medicine go down. Another spoonful of sugar washes away any aftertaste!

Jesus promised rewards to those in every church who would “overcome.” They would, for example, “eat of the tree of life” and would not “be hurt by the second death” (2:7, 11). Obviously, those who don’t overcome will not eat of the tree of life, which is something mentioned near the end of Revelation as being the privilege of all saved persons (22:14, 19). Moreover, those who don’t overcome will be hurt by the second death, something mentioned near the end of the book of Revelation as being the fate of all unbelievers (21:8). Thus, to “overcome” is to continue in obedient faith until the end so that one is ultimately saved. Jesus’ promises to overcomers are one more indication that unconditional eternal security is a myth.

Just because one is currently a believer does not mean that in the end one will be considered an overcomer. One must “keep Christ’s deeds until the end” (2:26). Indeed, Jesus warned the entire church at Ephesus that if they did not repent and do the deeds that they did at first, returning to their first love, He would remove their lampstand out of its place, which doesn’t sound like a good thing. We must “hold fast” (2:25) until Jesus comes.

Some of Jesus’ other promises to overcomers seem somewhat cryptic, such as His promises of “hidden manna” and “a new name” written on a “white stone” and “the morning star” (2:17, 27-28). Whatever those things signify, you can be sure they are good!

The church in Smyrna could have benefitted by a visit from some modern prosperity preachers since Jesus said they were impoverished, but rich (2:9). Obviously Jesus meant that they were materially poor but spiritually rich. If they could have only learned “their right to wealth as King’s kids” and “activated prosperity principles” they could have become materially rich and spiritually poor, just like modern prosperity preachers. Too bad they lived before the time Jesus revealed those “prosperity principles” to the church. Worse, Jesus told them they were about to suffer tribulation for 10 days (2:10). If only they had known how to “exercise their authority in Christ,” they could have experienced victory and blessing and avoided all that suffering! What a shame.

False teaching had infiltrated the churches in Pergamum and Thyatira, and it was as if they were being influenced by Balaam and Jezebel of Old Testament fame. Jesus was greatly concerned because His people were being led astray to “commit acts of immorality and eat things sacrificed to idols” (2:20; see also 2:14). We know that sexual immorality is a sin which excludes one from heaven (1 Cor. 6:9-10), yet Paul taught that there was nothing wrong with eating meats sacrificed to idols. Perhaps “eating things sacrificed to idols” was simply a reference to idolatry. We know that Paul equated immorality and greed to idolatry (Col. 3:5).

Regardless, Jesus promised to judge a certain woman whom He referred to as Jezebel, who was posing as a prophetess in Thyatira and leading the saints astray. He had mercifully given her time to repent, but she would soon find herself “on a bed of sickness” (2:22). Those who committed adultery with her would also suffer tribulation and Jesus would “kill her children with pestilence” (2:23). I assume that He was referring to her spiritual children, her disciples. His judgment upon them would serve as an object lesson to the churches that God repays everyone according to their deeds (2:23). Sobering stuff! We’re certainly not reading about American Jesus today!

I tend to greet with skepticism anyone who claims to understand everything written in the book of Revelation. So please don’t expect me to unravel every mystery about it over the next four weeks. My fundamental premise is that if God wants something to be clear, He can make it clear. The reason Revelation is sometimes vague is because God intended it to be vague. He wants us to wonder, and so that’s what we’ll do! And we’ll be blessed as we read, just as John promised in 1:3, but only if we “heed the things which are written” (1:3). This book will motivate any soft heart towards holiness and purity.

Revelation can be divided into three sections. The first part, which we’ve read today, is the introduction. The second part, chapters 2-3, contains messages to seven actual churches that existed in Asia Minor in John’s day. The third part, from chapter 4 to the end, contains foresight into future events. These three divisions were established by Jesus in His instructions to John: “Write therefore the things which you have seen, and the things which are, and the things which shall take place after these things” (1:19).

Some think that much of what John wrote of the future was fulfilled within a few years of his writing about them, namely by the time of the destruction of Jerusalem in AD 70. Others, like myself, believe that most of the future events which John foresaw are still yet to be fulfilled during a time of world-wide tribulation—when the antichrist will rise to power.

In his final years, John had been banished by the Roman emperor, Domitian, to the isle of Patmos in the Aegean Sea. It was there that he experienced his incredible vision, first seeing Jesus in His glorified state. Pay attention to John’s description, as that is how He will appear when we see Him! Jesus was glorious and John was mortified.

In John’s vision, Jesus was standing in the midst of seven golden lampstands and holding seven stars in His right hand. We are informed that the lampstands represent the seven churches to whom John was writing, and the seven stars represent the seven angels (or “messengers”) over those churches (1:20). We would not have known this had it not been explained, so we see that God can make clear anything He wants to make clear, and keep mysterious anything He wants to keep mysterious.

I think it is safe to assume that there is a reason that Jesus chose to use lampstands to symbolize churches. Churches are supposed to be spreading the light of the truth in the midst of darkness. I’m afraid that many churches today would be best symbolized by black boxes.

If we understand nothing else in this wonderful book, there is one fact that couldn’t be more clear, and that is the certainty of the second coming of Christ. Loosely quoting from the Old Testament books of Daniel and Zechariah, John writes in his introduction:

Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him (1:7).

Everything we will read in this book leads up to that solemn and cataclysmic event that is highlighted in the 19th chapter. Jesus is He “who is and who was and who is to come” (stated twice in this chapter, in 1:4, 8). So many people are focused on Him “who was” while too few are focused on Him “who is to come.”

Jesus claimed to possess “the keys of death and of Hades” (1:18). This was obviously a metaphorical expression. Keys unlock what is locked. Through His sacrificial death and resurrection, Jesus provided a means whereby people can escape the sentence of spiritual and eternal death and hell. Praise God that He “released us from our sins by His blood” (1:5), and He has “made us kings and priests unto God” (1:6; KJV). So from one king to another, have a great day!

John’s final epistle is addressed to Gaius, probably a leading member of a local church and one of John’s own converts, as he referred to Gaius as his own child (1:4). Just as in his second letter, John mentions the treatment of itinerant teachers, only this time in reference to true Christian missionaries as opposed to false teachers. Christians ought to show hospitality to the former group while shunning the latter group.

A first-century church manual known as the Didache indicates that early Christian hospitality was sometimes abused. It stated that anyone claiming to be an apostle who stayed longer than two days or who asked for money was a false apostle! True prophets had a right to stay and be supported, but ordinary Christian travelers were not to be entertained for free for more than two or three days. Those who wanted to settle for longer periods should work to support themselves, otherwise they were “trading on Christ.”

John commended Gaius for his hospitality towards traveling ministers, stating that we ought to be involved in supporting such men that we may be “fellow workers with the truth” (1:8). Not all of us can take the gospel to foreign places, but all of us can help those who can. (You can support your own national missionary, by the way, through Heaven’s Family’s National Missionary program!)

Contrasted with Gaius is a man by the name of Diotrephes who obviously held considerable influence in the church. He was marked by John as a self-seeking slanderer who had not “received the brethren” as Gaius had, and he even excommunicated those who did receive them. John would publicly expose Diotrephes when he arrived (1:10). Sometimes, in the interests of the entire church, hypocrisy must be exposed. This is particularly true when the sinning individual is in a position of leadership in the church. Covering such a person’s sins under the guise of “walking in love” is not walking in love toward the people he leads and influences.

Verse 2 of this short letter is often used by prosperity preachers to prove to their greedy audiences that God wants them to become even wealthier than they already are. In light of what we recently read in John’s first epistle, however, it would be incredibly foolish for us to conclude that John hoped Gaius would become rich so he could live in luxury and self-indulgence. The only reason John wanted Gaius to prosper would be so he would have more to share. Gaius was a loving servant of the brethren, a financial supporter of traveling missionaries (1:5-8), and if he prospered (and enjoyed good health, John’s other desire) he could serve and give all the more.

All of this being so, certainly it should be our desire that every Christian who is seeking first God’s kingdom will prosper, because more good would be done by their obedience to Christ and their love for the brethren. 100% of their prosperity can be used to do more good. But to teach that 3 John 2 proves that God wants those of us who are already so wealthy by the world’s standard to increase our luxury and self-indulgence—as exemplified by modern prosperity preachers—is entirely unwarranted.

This short letter, obviously penned by the elderly apostle John, was cryptically addressed to “the chosen lady and her children” (1:1), which was either a Christian woman and her spiritual children or more likely a church and its members. “Your chosen sister” (1:13), mentioned at the end of this letter, would then be the church in Ephesus where John was serving, and her “children” would be the individual members. It is thought that John may have written ambiguously for the safety of his letter’s recipients if they were in danger of persecution.

The letter obviously carries the same themes as John’s first epistle, as he mentions the importance of loving the brethren, obeying God’s commandments, and he warns against false teachers who denied that Jesus came in the flesh. In apostolic times, Christian teachers who journeyed from church to church were always extended the Christian hospitality of food and lodging, as the inns of that day were notorious for being little more than brothels. Disguising themselves as Christian missionaries, however, false teachers were on their way to promote their heresies among John’s readers, and he therefore warned against showing them hospitality or even giving them a greeting (1:10-11).

John’s instructions challenge the common thought that, as Christians, we’re always supposed to be kind and welcoming to everyone. Although that is generally true, it is not so in the case of false teachers. They are to be shunned. If John’s instructions were fully obeyed, many churches would be empty this Sunday!

Today’s chapter begins with yet another restatement of the three tests of authentic conversion. God’s true children believe that Jesus is the Christ; they love God’s other children; and they obey the commandments of their Father (5:1-2). John reminds us that God’s commandments are not burdensome due to the fact that we’ve “overcome the world” (5:4). That is, because we’ve been spiritually reborn, we’ve been delivered from our addiction to the world’s sinful system and possess a God-given ability to obey.

What did John mean when he stated that Jesus “came by water and blood…not with the water only, but with the water and with the blood” (5:6)? Historical sources indicate that in John’s day, there were those who taught that Jesus was born a mere man, but that Christ descended on Him at His baptism and then departed from Him just before He went to the cross. John refuted this heresy by affirming that Jesus was the divine Son of God when He submitted Himself to baptism (through water) and when He died on the cross (through blood). Jesus and Christ were not two separate persons; notice how John referred to Him as “Jesus Christ” directly in the middle of the verse under consideration. He was from birth to death and forevermore both the man Jesus and the Christ of God.

Years ago I used to quote 1 John 5:13 to every person who came forward to “receive Christ” in the church I pastored in order to “give them assurance of their salvation:”

These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.

I would ask each new convert, “Do you believe in Jesus, the Son of God?” When they replied affirmatively, I would say, “Then the Bible says you have eternal life.” However, I began to wonder if I was making false affirmations when I noticed that so many new “converts” never returned to my church, indicating that they had no interest in learning how to follow the Jesus in whom they supposedly believed.

I realize now, of course, that John was saying in 5:13 that he had written his entire letter, which repeatedly listed the three tests of authentic conversion, so that his readers who passed those three tests would know that they have eternal life.

Passing the three tests not only gives us assurance of salvation, but also gives us assurance in prayer, as long as we ask for what is according to God’s will (5:14). John cites two examples of prayer requests, one of which can be prayed with assurance and the other which can’t. We can pray confidently for a brother whom we’ve seen commit a sin “not leading to death” and God “will for him give life” (5:16). But in regard to a brother committing a “sin leading to death” (5:16), we cannot pray confidently.

So what is “the sin leading to death”? Some (particularly those in the unconditional eternal security camp) think John was referring to a sin that would result in God’s discipline in the form of physical death, but I don’t know how we could discern if a certain sin was about to invite God’s discipline in the form of physical death. And if we assumed that a sick Christian was being disciplined by God with sickness, how would we know if the ill person had committed a sin that ultimately would or would not lead to physical death?

It seems to me that the greater context indicates that it was spiritual death that John had in mind. So what is a sin that a believer can commit that leads to spiritual death? Remember that we read in the book of Hebrews that “it is impossible to renew to repentance” those believers who have “fallen away” after having reached a certain level of knowledge and spiritual maturity (Heb. 6:4-6). Certainly we would be able to discern if a fellow believer commits apostasy, and there is no sense praying for his impossible restoration. How I wish that this, and many other things in John’s epistle, were more clear!

John centers today on the theological and social tests of authentic conversion. With a warning about false prophets, he begins this chapter with the theological test: Any person who denies that Jesus came in the flesh is not from God (4:2-3). Apparently, that particular heresy was prevalent in John’s time.

You may have noticed that John referred to the testing of spirits rather than the testing of prophets (4:1). The two are related, however, because at least some false prophets are motivated by demonic spirits that empower them with a degree of convincing (and deceptive) supernatural power. There are, of course, “lesser” false prophets who just prophesy from their own imaginations with no accompanying supernatural manifestations, of which there are hoards today.

It would seem to be impossible to test a spirit directly, because spirits are invisible, inaudible beings that exist in the spiritual realm. It may be possible, however, to test the spirit that is motivating or inspiring a person by asking that person if Jesus came in the flesh. If he responds in the negative, that would be a telling sign. I suspect, however, that there are many false teachers and prophets who would readily confess that Jesus came in the flesh yet who deny other essential truths about Him. So I would not make this one doctrinal position the only litmus test for determining if someone is a false or true prophet.

The only time when it might be possible to test a spirit directly would be when that spirit is in manifestation in the physical realm. For example, if a person began to prophesy under the inspiration of a demon spirit, it could perhaps then be questioned. I have heard of such instances, but have never experienced any myself. It seems that the Corinthian church faced a similar problem during their assemblies in trying to determine who was speaking under the influence of the Holy Spirit and who was speaking under the influence of a demon spirit. Paul told them that no one who was speaking under the influence of the Holy Spirit could say “Jesus is accursed.” However, no one under the influence of a demon could say “Jesus is Lord” (1 Cor. 12:2-3).

In any case, we can be thankful that we have nothing to fear when it comes to demon spirits, because we’ve overcome their former dominion over us through Christ. We are no longer listening to their lies as everyone else is, because we’ve believed the truth. Greater is He who is in us (the Holy Spirit) than he who is in the world (the devil and evil spirits) (4:4).

Beginning with 4:7, John returns once more to the social test of authentic conversion. Because God has regenerated our spirits, we now possess His unselfish nature within us, and it gives us the capacity to love as He does, unselfishly. That unselfish love verifies that we’ve been “born of God” and “know God” (4:7), two synonymous expressions. True Christians are the “love people.”

Is it true that whoever simply “confesses that Jesus is the Son of God, God abides in him, and he in God” (4:15)? It is true if a person’s confession is more than just a verbal confession, and one that is lived out in his daily life so that he not only passes John’s doctrinal test, but also his moral and social tests. Lots of people these days claim to believe that Jesus is the Son of God but deny their profession by their actions.

John’s words, “Perfect love casts out fear,” have been misconstrued by some to mean, “If we really understand how much God loves us, then we would never fear being punished.” The truth is, however, that God loves the worst of sinners, and those who haven’t repented should certainly fear the punishment that is waiting for them. John means that those who grow perfect in their love for others, obeying God and thus assuring their hearts before Him, find that fear of punishment fades away. John wrote that the one who fears punishment is “not perfected” or “complete” in love (4:18). If that speaks of you, then the solution is obvious: Love more!

Throughout his first epistle, John repeatedly returns to three different tests that validate authentic conversion. The first is moral: Are you practicing righteousness and keeping God’s commandments? The second is social: Do you demonstrate unselfish love for fellow believers? The third is theological: Do you believe that Jesus Christ is the Son of God who has come in the flesh? In today’s reading we encounter the first two tests.

John indicates that true Christians shouldn’t sin and don’t practice sin, but sometimes do commit sins. Those sins should be confessed, and when they are, they are forgiven (1:9). We can take heart knowing that we “have an Advocate with the Father, Jesus Christ the righteous” (2:1). As our attorney before God’s throne, Jesus never pleads our innocence or presents extenuating circumstances. Rather, He offers His sufferings as the ground for our acquittal. Jesus is “the propitiation for our sins” (2:2). That means He’s the One who has appeased God’s wrath against us.

Notice also that Jesus is the propitiation, not only for our sins, “but also for those of the whole world” (2:2). The word “our” obviously refers to those to whom John was writing, which, according to him was “you that believe on the name of the Son of God” (5:13). So Jesus not only died for the sins of believers, but “for those of the whole world,” which must include unbelievers. John uses the word “world” over 20 times in this short letter, and every time it either refers to everyone in the world or everyone in the kingdom of darkness. Thus 1 John 2:2 is the final nail in the coffin of the Calvinist idea that Jesus died only for the sins of those allegedly predestined to be saved.

Although John’s style sometimes seems confusing, it helps to take note that he often uses synonymous phrases in the same sentences or passages. For example, in 2:3-6, “knowing Jesus,” “being in Him,” and “abiding in Him” are synonymous. “Keeping His commandments,” “keeping His word,” and “walking as He walked” are also synonymous. If we know Jesus, are in Him, and abide in Him, it is revealed by the fact that we keep His commandments, keep His word and walk as He walked. That is the moral test, and John repeats it several times in this chapter: “The one who does the will of God lives forever” (2:17) and, “Everyone also who practices righteousness is born of Him” (2:29).

John’s first mention of the social test is found in 2:9-11. True Christians, that is, people who are “in the light,” love each other, just as Jesus said, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). The one who hates his brother is not really a brother and is still in darkness.

Apparently, some among those to whom John wrote had broken fellowship from the body (2:19). John calls them “antichrists” because those who are against the body of Christ are against Christ. They revealed that they were not true believers and were likely guilty of at least some of the doctrinal errors that John addresses, perhaps even denying that Jesus was the Christ (2:22). They were attempting to draw others away to join them in their heresies. But John reminded his readers that they had an inward anointing from the Holy Spirit that would lead them into truth and away from false doctrine.

Lest John’s readers think he was doubting the authenticity of their salvation, he wrote to assure them. Although each individual reader fell into one of three different categories of spiritual maturity—children, young men or fathers—their sins had been forgiven, they knew God, and they had overcome Satan through faith in Jesus (2:12-14).

What are “the lust [desire] of the flesh and the lust [desire] of the eyes and the boastful pride of life” (2:16)? Some suggest that they speak of the world’s preoccupation with sex, money and power, sometimes more crudely expressed as “girls, gold and glory.” According to Paul, however, the desires of the flesh lead to deeds that include not only illicit sex, but idolatry, strife, drunkenness and more (Gal. 5:16-21).