Archbishop François Fénelon (1651-1725) had told his parishioners not to be harsh or impatient with older church members, but to respect them much like a son admires his father or a daughter her mother. Also, help those in need who cannot help themselves. The bishop now instructs them to walk confidently through the shadows of doubt and fear outlined in the Gospels. He doesn’t want them to gain confidence in their feelings, tastes, insight through reason, or any extraordinary gifts. Instead, be content to believe, obey, and die to self, according to the state in life in which God has placed you.
Furthermore, they must not be discouraged by your involuntary distractions. It is enough if they do not encourage such disruptions that interfere with their prayer life by yielding too quickly to a voluntary disintegration and scattering of their thoughts throughout the day.
Sometimes, says the bishop, people try to do too much. By that, he meant they overload themselves with good works with too much eagerness and excitement. Not only that, but they get distracted by indulging in personal tastes and fancies. It leaves God no other choice than to stop answering their prayers. Instead, they must learn to act calmly and in continual dependence on the Spirit of grace, eliminating all the hidden works of self-love.
However, says Fénelon, making communion with God a part of their daily routine will assist their inner soul in reaching out to the inmost soul of God. It is like saying to God, “From my heart to your heart, O Lord.” So, it is to live in the presence of God. Take time to reflect, and do not forfeit what you’ve already found in God by turning to seek elsewhere, what you will not find. Instead, try to make your intentions to serve the Lord more definite. Meanwhile, your undefined, undeveloped purposes are good. A peaceful heart is a good sign, provided that you heartily and lovingly obey God, and guard against self-love.
Meanwhile, utilize your work in progress to learn how to prioritize God over self and cling firmly to God alone. Try to grow in all the fruit of the reborn spirit, that you may do the will of your Beloved. It will help prevent you from falling victim to dangerous works of self-satisfaction.
And finally, try to be single-minded. Avoid allowing anxiety to cause you to look backward out of fear. It is a fault that self-love encourages under various pretexts. It will only disturb you and prove to be a trap. Those who lead a recollected and mortified life through a genuine desire to love God will be quickly warned by that love whenever they sin against it. As soon as you feel such warnings, pause. I repeat my injunction, says Fénelon: be at rest.[1]
It would be unrealistic to believe that Archbishop Fénelon was not guided in his thoughts by the Scriptures. That would include the words of the young Psalmist who vowed to God, “I’ve attentively watched how You’ve done it. I relish everything You’ve told me of life; I won’t forget a word of it.”[2] And the Apostle Paul, who faced distractions of all kinds, told everyone who might also find roadblocks in the path toward spiritual growth to remember this – the wrong desires that come into their lives aren’t anything new and different. Many others faced the same problems before them. And although some irresistible enticements may try to pull them away from following God’s Word and communing with Him in prayer, they can trust God to keep any distraction from becoming so strong that they can’t stand up against them. He has promised this and will do what He says. He will show them how to avoid things, trying to discourage them from staying on the right path by giving them the power to stand against such interferences with resolve.[3]
[1] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 29-30; Vocabulary redacted by Dr. Robert R Seyda
3:19Then we will know for sure, by our actions, that we are on God’s side, and our consciences will be clear, even when we stand before the Lord.
God provides our hearts with guarantees if we exercise active love in response to righteous indignation. The Greek verb peithō (“assure” – KJV) means to “persuade, convince, possess confidence.” God will enable us to believe that we are truly born again when we engage in active divine love. We may sense our inadequacy to execute divine love, but God will give us assurance in this matter. Our “heart” is the center of our spiritual being. It is where we have affirmation or do not have confidence. The word “heart” includes the thinking apparatus. That is why our assurance comes from thinking and not from emotions. Thus, the seeds of Biblical knowledge yields confidence, and confidence produces stability in the Christian life. Those with such strength make an impact on the world for the Lord Jesus. They know why they are here; they understand the purpose of their existence. They do not use second-guessing to substitute for what they do not know. Instead, they operate on the infallible, inerrant, unchanging, unadulterated Word of God.
Unfortunately, confidence is a lost quality these days. Doubt is now considered an asset and heralded as a virtue. A believer knows what they believe, where they are going, and understands the basis of their beliefs. Unfortunately, it makes them an oddball in our society. This dilemma of doubt and uncertainty has produced a crop of Christians that have no point and purpose. They do not share their faith because they are not sure what they believe is right. However, a good grasp of the Word of God gives confidence. This kind of Christian is not afraid to call breaking God’s law a sin. It is impossible to develop a solid, sound, and mature Christian life without such knowledge.
We have seen that Christianity, based on pure emotion, always produces unstable Christians. Many people today say, “Let’s just love one another. Doctrine does not matter. Let us throw our arms around each other and say positive things.” Such thinking is pure emotional sentimentalism. All you have to do is give a big smile, and you are on your way. It is not Scriptural love or biblical Christianity. It is weepy, emotional, spiritual blabber. Accepting this view is what contaminates true faith. We are not to use emotion as a criterion for determining compliance with the will of God. Emotions can lead us astray. They can be very mistaken and even very wrong in determining the will of God. The only absolute norm is the Word of God. Christians who reject the moral teaching of God’s Word never reach the level of confidence in what they know. In fact, they are not even sure of what they do know.
Some Christians live in constant turmoil because they are unsure of what they believe. Anyone with different ideas is a threat to them. They live in endless confusion. They will be upset and disturbed when they face difficult situations. The first objective of the Christian life is to know God and His Word. After that, we move into service and appreciate what He has done for us.
We have learned that principles always build on opinions. So first, starting with a basic foundation, we construct more advanced ideas until we develop comprehensive guidelines covering many life categories. Eventually, we gain a significant understanding as to why Christians choose their way of handling suffering. Along the way, the believer comes to solid conviction about their eternal standing and security before God. It is a phase of great liberation in the born-again life. Eventually, a believer comes to the place where they understand that they are personal ambassadors for the Anointed One. You represent Him here in time and space. Along the way, we learn that blessed assurance is something that can grow. We base our primary belief on the written Word of God. That is the most important way we gain security. Furthermore, we can gain assurance as well by loving other Christians. We can be sure of our salvation.
But we must be aware that there is a trap we must avoid. It involves feeling attracted to someone through sentimentality but not out of true love. Some things may inspire us about this person. That is why biblically, our heart includes the thinking process, the ability to form principles from the Word. We should never say, “That person has a head belief but not a heart belief,” because the word “heart” includes “head’” How can you understand the feelings you have unless you know what love is all about? Faith also includes what we know, the objective Word of God. When belief engages with the promises of God, we experience belief in our hearts. It impacts the entire person. However, when someone accepts that fact and activates belief in that principle, they are engaged with the truth. They activate their faith in the fact that two and two are four.
At the same time, unbelief comes from the heart as well. Have you ever heard someone say, “I believe with all my heart?” Therefore, the opposite is also true. It is a rational rejection of what the Bible says is true. The heart involves the will and attitude. For example, a girl may break off a deep relationship with a guy, not because she does not appreciate or want him, but because she came to an understanding that being unequally yoked with an unbeliever is wrong. She did this based on a principle from God’s Word.[1] She did not make this decision from her emotions but despite her feelings. Her affections told her to stay with the guy, but her head told her to break it off. This is a person operating on principle over emotion.
We can see this principle in the application of the Apostle Peter’s words.[2] Some people feel tempted to entertain an attitude of anxiety (suspension between two points of whether a good thing or a bad thing will happen to them). This person then applies the principle that they are under the sovereign care of God, so they release their anxiety to Him. They put their cares in the Lord’s hands. That frees them from agonizing over their problems. As a result, their difficulties are now under God’s control and not in control of them. They now have confidence in what God can do about their situation. Their faith depends on God’s Word. In other words, they have an object for their faith – the promises of God. It is always principle first, then application second. People without principles always revert to emotion. They try to compensate for their lack of biblical content by “operation bootstraps.”[3] They then become vulnerable to false teaching. All this points to the vacuum of biblical truth in their souls. Without biblical input, they cannot claim the promises of the principles of God’s Word for their lives. They cannot apply what they do not know.[4]
[3] In the USA West, cowboys pull on their boots with straps on each side. So, when someone tries to accomplish something hard without help, it is called, “Lifting themselves up by their own bootstraps.”
3:18Little children, let us stop just saying we love people; let us really love them, and show it by our actions.
Douglas Sean O’Donnell (1972) states that first and foremost, Christian love is mainstream. We cannot have the right love toward others unless we also have a proper perspective on Jesus. The second characteristic follows, namely, that Christian love is active. John expressed earlier the necessary transition from “Christian love is available” to “Christian love is active.” Christian love is not just in the head; it also extends through the hands. Needless to say, Christians are to be like Christ, not Cain.[1]
3:19a Our actions will show that we belong to Him who is the Way, the Truth, and the Life, so we will be confident when we stand before God one day.
EXPOSITION
Again, the Apostle John repeats what he heard the Master say while he and the disciples walked and learned from Him.[2] And not only that, but John may have been in the crowd when Jesus stood trial before Pilate. It was there that our Lord said that Pilate was right in saying He was a king. He was born for this: to tell people about the truth. That is why He came into the world. And everyone who belongs to the truth listens to Him.”[3]
In other words, Christians were meant to live in challenging times. Jesus showed no intention of His disciples seeking friendship and acceptance by the world’s immoral society. Even the prophet Isaiah announced that difficult times lay ahead for true believers. But they were to remain faithful until He poured out His Spirit on those who trust and honor Him. And it will be God’s justice and fairness that will bring peace of mind to those who remain faithful.[4] Keep this in mind, God is fair and will recall all the work they did for Him. He will remember that they showed their love to Him by helping His people and continue to help them. So, the call is that we are willing and eager to show such love for the rest of our lives. Then we will be sure to get what we hope for.[5] So let us draw near to God with a sincere heart and a sure faith because we have been made free from a guilty conscience, and our bodies have been with pure water in baptism.[6]
Remember, it was Abraham who set the standard of faith by believing that God was able to fulfill what He promised.[7] Based on this, the Apostle Paul was convinced enough to declare that nothing in this world or any other world, in life or death, can separate us from God’s Love.[8] Paul was not only able to say that when he was free to travel and preach the Gospel, but when he was imprisoned for his faith, when he was healthy and when he was sick.[9] Also, the Apostle John was inspired, as the other Apostles were, by the example of those in the past who continued living with faith until they died.[10] They did not get all the things God promised His people, but they were happy just to see those promises coming far off in the future. They accepted the fact that they were like visitors and strangers here on earth.[11]
When the Apostle John says, “hereby,” in verse nineteen, it refers to what precedes. The thought is similar to that in verse fourteen. By sincere and active love, we will come to know that we are children of the truth. When we read “the truth,” it echoes the Anointed One’s words to His disciples[12] and what He said to Pilate, “Everyone who belongs to the truth listens to me.”[13] It should persuade our hearts that in God’s eyes (we are of the truth), and therefore have nothing to fear, even when our hearts condemn us.[14]
Here in verses nineteen to twenty-three, John gives three advantages of exercising a life of love. The first benefit in verse nineteen is the assurance of salvation. This reference is to the past and offered to calm any misgivings about a person’s salvation. The second benefit in verse twenty deals with the present. Tangible love demonstrates true character and genuine love. The Christian knows with an assurance that they are engaged in the reality of the Christian life when they love sacrificially. And the third benefit in verse twenty-one conveys the future hope. Note the repetition of the word “know.”[15] It is the person who knows with confidence that they are in line with God’s plan of salvation. The objective of God is “the truth.” So, the believer has the blessed assurance that they comply with the truth. The basic principle is this: The result of genuine love is an assured heart in relationship to God.
So, how do we apply this to our everyday Christian lifestyle? Sometimes the conscience rightfully censures a believer. At times this censure comes involuntarily. None of us is blameless. This attack on us by our conscience may be valid or invalid depending on whether it is subjective or objective. For example, physical illness can cause personal guilt resulting in ineffective Christian living. It comes from Satan, not God. It is vague and without factual content. Attacks from a strictly emotional mood with no apparent cause are not a message from God.
Furthermore, the conviction that comes from the commission of sin is reasonable guilt. Yielding to an explosion of anger, [16] indulging in greed and selfishness, [17] or wounding the reputation of someone[18] are all valid reasons for feeling convicted. We know these things to be wrong because the Bible explicitly says that they are wrong. Thus, faithful Christians suffer guilty consciences due to these things.
The answer to a guilty conscience is not personal guilt based on negative reflections about oneself in relationship to others because of violating one’s sense of ethics or morals. Thus, no need to just feel bad about our sin but to deal with it biblically. God’s answer to guilt is to accept the benefit of the penalty Jesus paid for our sin. By faith, we believe that Jesus’ suffering covers the punishment for sin. Thus, we confess our sin, acknowledging that the sin violated God’s standard of holiness and that the solution lies in the Anointed One’s death on the cross.[19] But this is not to be done to provide an excuse for the same sin in the future. Remember the words of Jesus to the woman He forgave of adultery, “Go and sin no more.”[20]
Knowing the truth of our relationship with Jesus the Anointed One is the most crucial feature of freedom from a guilty conscience. We need to “know that we are of the truth.” The genuine Christian who receives forgiveness will never face a death sentence from God.[21] But we cannot measure our censuring conscience unless we know the truth.[22] We are aware that we have engaged the reality of who God is by actively and sacrificially loving fellow Christians. By this, we know that the Spirit of God is operating in us. The starting place for confidence in our relationship with God.
Therefore, self-examination may cause us to think about how God sees us. What if you put yourself on trial? Would you be thinking of God’s court? Everyone falls short of God’s expectations. None of us loves God or others as we should. Therefore, our heart’s inner courtroom may condemn us. If we fail to face our problems, we will get into deeper spiritual trouble than if we do not deal with them at all. Thank God that our inner court is not the ultimate court. God will pronounce a final verdict in His higher court. So, cry out as King David did, “Search me, O God, get to know my heart; test me to uncover my anxious thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life.”[23]
If our heart condemns us because we do not love fellow Christians, we will lose the assurance of salvation. Nothing will turn off a Christian more than a reaction to a judgmental spirit. It will sour the soul. It will make the soul wither. Some Christians developed the habit of criticism toward everything going on in the church. They disapprove of everything and everyone. Simply because others do not fit into their preconceived mold of holiness, they are like robots “I am the only one right.” This person takes on the idea that they are infallible in their judgments. Many do not know how to offer constructive criticism. God obligates us to love others even though we disagree with them. Love tempers our attitude and our speech toward fellow Christians.
That’s why God expects us to love each other, no matter who is right or wrong. He expects us to love them, whether we deserve their criticism or not. He wants us to cooperate with them, even if their disapproval is constructive or destructive. Love always tempers what we say, how we say it, and when we say it. Have you ever met anyone who said, “My biggest flaw is that I love too much?” None of us loves the way we should. We all have room to grow in this area.
[1] O’Donnell, Douglas Sean. 1–3 John (Reformed Expository Commentaries). P&R Publishing. Kindle Edition.
3:18Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions
Robert W. Yarbrough (1948) notes that verses seventeen and eighteen concludes a section that summons readers to love. Verse seventeen employs a fortiori – a lesser-to-greater argument: if a person will not share earthly goods with a needy believer, how can they have God’s Love abiding in them?[1] So, then, verse eighteen concludes with a brief appeal to match confession with action. The opening words “but whoever” is also found earlier in John’s epistle.[2] So, we must ask, is this a rhetorical remark that John’s great Teacher left for various Gospel writers or their sources?
The final summons is to deeds and not words, says Yarbrough. It is easy to feel sentimental and call it love yet fail to perform the deeds that constitute love’s presence. The Apostle John made that clear in his Gospel.[3] The Apostle James also stresses this exact point.[4] The expression “not in word nor tongue” may mean both the things said and the bodily organ that speaks them. But John explains that it means “in deed and truth,” pointing to tangible deeds done in reality and not just in theory. It involves participating in the truth that the Anointed One reveals and realizes in one’s life. Again, Jesus’ words come to mind: “Why do you call me, ‘Lord, Lord,’ and do not do what I say?”[5] John learned well the lesson Jesus taught that mere outward show is deadly. He urges and shows love by being direct so that his readers can respond to the question now, rather than tremble before the Anointed One on a day when it is too late.[6][7]
Colin G. Kruse (1950) sees that in applying his appeal to the lives of his readers, the Apostle John does not speak of the extreme sort of self-giving involved in actually laying down their lives for fellow believers but something more down to earth. He asks: If anyone has material possessions and sees a brother or sister in need but has no pity [literally “closes their heart or affections”] on them, how can God’s love be in them? In the light of the Anointed One’s self-giving love for them, John says, they should not close their hearts toward fellow believers in material need. In fact, they cannot shut the door to their hearts and still claim that the love of God remains in them.
Rather than being mean-spirited, says Kruse, John urges his readers to be generous and realistic in their love. They must not just talk about love but must practice it. That means using their resources to help lighten the burdens of the needy. To love “in truth” means to “love truly,” as distinct from loving in word only. It is synonymous with love in action. The Apostle James gives us an illustration of what it can mean to “love with words or tongue” but “with truth and action.”[8][9]
Judith Lieu (1951) remarks that the contrast between mere mouthing and actual actions is obvious. At the same time, by the Apostle John making this part of his message suggests it was a commonplace ethical theme among Christians. After having pointed out in uncompromising language about hatred and murder, it was time to establish a family relationship among believers that functioned with inclusion and equality. The Apostle Paul echoes John’s message among the Gentiles.[10] It was John’s hope and prayer to establish the righteous counter-culture of Abel in contrast to the sinful philosophy of Cain. It would not be easy, but there was no need for anxiety because they had the most excellent model of such self-sacrifice in Jesus the Anointed One.[11]
Marianne M. Thompson (1954-) notes that the Apostle John uses the Greek diminutive noun teknion, “little children.” Perhaps John was drawing on the boldness and confidence that young children have in their parents. That’s why a child goes with complete trust to their parents to ask for help. In other words, John is saying, “Trust me, my little children” when I tell you that you must do more than talk about love, you must start putting love into action.[12]
Bruce B. Barton (1954) sees these verses as an example of how believers can put aside their wants to help those in need. Seldom will believers be called upon to experience martyrdom for others. However, when faced with needy people, they ought to be willing to; most people have more than they need. It parallels the Apostle James’ teaching.[13] Believers should be ready to help a brother or sister in need. Believers should respond to God’s Love for them by loving others and putting others’ needs before their desire for the world’s goods. Talk is cheap, so unsubstantiated claims (mere words or speeches) are worthless. Faith not accompanied by love for others (shown in truth and action) is useless. Anyone can claim to have faith, but if their lifestyle remains selfish and worldly, what good are their words and speeches? True love expressed in action is the fruit of a living faith. If a person claims to be a believer, has possessions to offer, sees a brother or sister in need, and still refuses to help, that person shows they are lacking God’s Love.[14]
Daniel L. Akin (1957) states that saying “I would die for you” may sound noble to someone. But they wouldn’t mind if you gave them something to eat? Do you have an extra shirt to share or, better yet, a coat? Will you let them sleep on your couch until they get back on their feet? Could you help out with their electric bill or a few meds for their sick kids? You see, they might say, I don’t need you to die for me. I just need a little help. John gets down where the rubber meets the road and provides some essential, honest, and practical advice about love in the context of everyday living. Jesus had a life to give, and you have items to share. Jesus saw your need and gave His life. You, however, see your brother or sister’s need and “close your eyes.” How, then, “can God’s Love reside in” you? The undeniable answer is, “it doesn’t.” It is not there now, nor ever was.
John concludes his argument in verse eighteen with a simple maxim that follows a negative with a positive line of reasoning. Love is so much more than making a promise or an emotional speech using impressive rhetoric.[15] Love is an action word that always expresses itself in good deeds done in the context of sincerity. John adds the word “truth” for a very good reason. Comments can be hollow and actions hypocritical. You may choose to do nothing, though your words promise much. On the other hand, you may do something for someone, but your motives are not proper, and your intent is questionable. It’s called manipulation. God cares about both our motives and our actions. He wants us to love and care for others, just like we have been loved and cared for by Jesus. Once more, it is clear. If you desire to see love done honestly, just look to the cross.[16]
Bruce G. Schuchard (1958) sees the Apostle John using this metaphor of “all words and no work” as a way of opening the door to urge his readers to do much more than just believe. Talk is cheap, says Schuchard, and disappointment is the least of one’s worries. But pretense is poisonous. That’s because hypocrisy leads to deadly chatter and deception. So, John takes advantage of this to emphasize that failure to love is hateful and spitefulness destructive. As the old saying goes, “Action speaks louder than words”[17] was true in John’s era and our world today. But in order for actions to help, they must be done willingly; otherwise, it is showmanship. Everyone must be ready to perform acts of kindness and generosity, not committed for applause but appreciation.[18]
David Guzik (1961) points out that the Apostle John states emphatically, if you have the capability to meet a brother or sister’s needs, and do nothing to meet those requirements, then how can you say you love that brother or sister? What is the limit to this kind of love? The only limit is the one that love imposes. Therefore, when giving to a person, if meeting their perceived or immediate need does them harm instead of good, the loving thing to do is not give them what they ask for, but rather give them what they really need.[19]
Peter Pett (1966) indicates that John follows a specific example of sharing with a general plea. It is not only in charitable giving that we should love. Our love, if true, should not be just something we talk about, but something we live out practically in every aspect of our lives. Casual remarks are easy; saying that we love costs nothing, while practical living is the real test. It proves whether our love is authentic or not, indeed whether it is in accordance with the truth. Therefore, John says, let us make sure we show sincere love in what we do by loving what God loves.[20]
David Legge (1969) says that first of all, demonstrating brotherly love proves our love for the Anointed One. It motivates us to risk our lives to meet the needs of our brothers and sisters. That’s why we are to love by acts rather than words to prove we are God’s children. Sometimes, says Legge, we are all talk when it comes to loving one another! So, how many of us practice what John is proposing? How much does this agapē love impact our personal lives, in our backyard, especially when our back door stays locked?[21]
[1] Similar reasoning appears later, in 1 John 4:20
3:18Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions
William Barclay (1907-1978) says that although the Apostle John is an old and wise Elder, he has an efficient mind and will not leave “righteousness” vague and undefined. Someone might say: “Very well, I accept the fact that the only thing which proves that people belong to God is moral decency in their lives.” But what is righteousness? John’s answer is clear and unmistakable. “To be righteous is to love our neighbors before we say we love God.” That, says John, is a duty about which we should never be in any doubt. And he goes on to produce various reasons why Jesus’ commandment is so central and so binding:
It is a duty that has been impressed upon Christians from the first moment they entered the Body of the Anointed One. The Christian ethic can be summed up in one word – love, and, from the moment people commit themselves to the Anointed One, they commit themselves to lives in which the driving force is love.
For that very reason, the fact that people love one another is final proof that they passed from being spiritually dead in sin to spiritually alive in the Anointed One. Life without love is like being deceased. To love is to be in the light; to hate is to remain in the dark. We need no further proof of that than to look into the face of someone in love and the countenance of someone full of hate; it will show the glory or the deep darkness in that person’s heart.
Further, not to love is to become a murderer. There can be no doubt that John is thinking of the words of Jesus in the Sermon on the Mount when He told the crowd, “You’re familiar with the command to the ancients, ‘Do not murder.’ I’m telling you that anyone who is so much as angry with a brother or sister is guilty of murder. Carelessly call a brother ‘idiot!’ and you just might find yourself hauled into court. Thoughtlessly yell ‘stupid!’ at a sister, and you are on the brink of hellfire. The simple moral fact is that words kill.”[1][2]
Paul W. Hoon (1910-2000) notes that a closed heart is revealed with a closed hand. But an open hand does not mean an open heart. Religion needs to guard itself against over-spiritualization of down-to-earth, practical helpfulness. Christian ethics, says Hoon, must apply to all layers of human society and the needs within God’s family. Ministries of the Church should never be out to make a profit.[3] If they do have bake sales, Saturday meals, Rock-a-thons, it is raising money for some mission or outreach of the Church. We must not confine our charitable giving to just fellow believers; our fellow citizens also join our brothers and sisters in the Lord in the community.[4]
John Phillips (1927-2010) says that the Apostle John reveals another trap. It is easy when the heart is moved to help, but we settle for talking about it instead of doing something about it. It has led to several sayings in our language, such as “all talk and no play” and “empty words.” That’s why John calls on his readers that, if nothing else, be practical. All it takes is for us to read the sharp words of our Lord of what will happen when He returns:[5]
When He finally arrives, blazing in beauty and all His angels with Him, the Son of Man will take His place on His glorious throne. Then all the nations will be arranged before Him, and He will sort the people out, much as a shepherd sorts out sheep and goats, putting sheep to His right and goats to His left. Then He will turn to the ‘goats,’ the ones on His left, and say, ‘Get out, worthless goats! You are good for nothing but the fires of hell. And why? Because: I was hungry, and you gave Me no meal, I was thirsty, and you gave Me no drink, I was homeless, and you gave Me no bed, I was shivering, and you gave Me no clothes, Sick and in prison, and you never visited.’ Then those “goats” are going to say, “Master, what are You talking about? When did we ever see You hungry or thirsty or homeless or shivering or sick or in prison and did not help? “He will answer them, “I am telling the solemn truth: Whenever you failed to do one of these things to someone who was being overlooked or ignored, that was Me – you failed to do it to Me.”[6]
Raymond Brown (1928-1998) notes the Apostle John is not pleading for sincerity over hypocrisy. Secessionists who walked away from the congregation were not hypocrites: they did not preach one procedure and follow another. Instead, they taught that actions were not essential to express one’s salvation, since they already possessed everlasting life through faith in the Anointed One. Hence, John’s attack was when he insisted that to love God, we must love one another, and loving not only in words but deeds of love. John is adamant that this is one of the vital principles that must continue to manifest itself in life. People cannot claim to be in the light and hate their fellow believers; such hate signifies they are in the darkness. So likewise, no one can claim to belong to the truth and hate their brother or sister – truth manifests itself in deeds of love, not in neglect.[7]
Simon J. Kistemaker (1930-2017) says that faith and love have one thing in common: both need deeds to prove their genuineness. Therefore, words of love that are not transformed into action become senseless blabber. The Apostle Paul makes this same truth clear to the Corinthians.[8] Thus, our claims of love correspond with our efforts. Furthermore, what we say about love must agree with the Word of God, so we complement our words with acts of love.[9]
Stephen S. Smalley (1931-2017) notes that we have the Apostle John’s summary of what he has stated so far and draws a practical conclusion from verses sixteen and seventeen. It proves that love is to be functional, not theoretical. So, the way a believer shows love is as vital in quality as it is in quantity. As such, Christian faithfulness implies Christian faith. Behind all this is the possibility that some of the believers in the Church to whom John was writing were neglectful in their duty as stewards in meeting the needs of their brothers and sisters.[10]
James Montgomery Boice (1938-2000) says that some believers might ask, “What does this supreme example of self-sacrifice by Jesus the Anointed One have to do with ordinary Christians?” Boice exclaims that it has everything to do with how Christians respond to fellow citizens in need. After all, believers are recipients of such selfless giving in that the Anointed One died on their behalf when He had no other reason to die.[11]
Michel Eaton (1942-2017) brings up a valid point. We must closely observe those who encourage others to stop talking about love and start practicing love, to ensure they are not spiteful. It is quite possible, says Eaton, for someone to be quite bitter in denouncing others for not showing more love. It is a classic form of hypocrisy. Remember, to love is more than a thought; it is an act of the will. Love is imaginative, ingenious, and inventive. It finds ways of overcoming evil with good. Our love must be impartial, says Eaton. Most of all, we must take love seriously. The lack thereof may bring ruin to someone’s life, but showing it cannot help but make a big difference.[12]
William Loader (1944) alerts us to be aware that those who preach a conflicting gospel and make false assumptions about faith are often the ones who neglect those in need. They push aside such practical involvement as insignificant to their spiritual message. The Apostle Paul found such a lack of compassion in the Corinthian community, where failure to share food with the needy was mocking the Lord’s Supper.[13] In the Apostle John’s Ephesian community, the wealthier ones were ignoring the poor among them. Loader says this may be a reference to the secessionists who ended up leaving the congregation.[14]
David Jackman (1945) mentions that we cannot love with empty words, but with genuine evidence. To ask others to do something you won’t do is the height of hypocrisy. Furthermore, don’t let your ministry among those needing help become a habit or chore. It is also like an individual talking about all the fine houses and luxury cars they could buy if they wanted to, but their bank account is empty, and their credit score is zero. Misunderstanding the consequences of absent love can be fatal. John is not talking about physical death but being forever separated from God with no chance of reconciliation. Jackman then leaves us this composition based on the fruit of the reborn spirit:
Joy,Love exulting; Peace,Love at rest: Patience, Love enduring in every trial and test. Gentleness, Love yielding to all that is not sin. Goodness, Love in actions that flow from the Anointed One within.Faith,Love’s eyes opened to see the living Anointed One; Meekness, Love not fighting but bowing at Calvary. Temperance, Love in harness and under the Anointed One’s control. It means that since the Anointed One is the embodiment of Love, Love, then, is the Anointed One living in the soul.[15]
3:18Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions
Lyman Abbott (1835-1922), an American Congregationalist minister and a leading exponent of the Social Gospel Movement, [1] explains that no one can truly lay down their life for another unless they are willing to die. For instance, if a young person joins the military and a war breaks out overseas but when called to duty, they say, “I cannot go there because I would be risking my life and the life of my children,” they prove unwilling to jeopardize their life for others. The value of the Anointed One’s life was not in the crucifixion. It was not simply by dying that He saved the world, but by willingly laying down His life for the world.
Passion week began when Jesus was born, says Abbott; it stretches from Bethlehem to Calvary, from the cradle to the cross, from “Glory to God in the highest”[2] to “We Have Heard the Joyful Sound, Jesus saves, Jesus saves.”[3] So, laying down one’s life does not necessarily involve pain and suffering. However, while you may express love without agony, you cannot be a Savior without pain. Once the Anointed One came into the world bringing the message of eternal love, it was not the piercing spear that proved Him the Redeemer; it was the spear thrust that showed that there was such love in the Anointed One’s heart that He was willing to die as an offering for love’s sake. The Cross is the glory of the Anointed One because it shows how far love is ready to go when He sacrificed His sinless life for sinful mankind. The Anointed One’s Cross is a witness of the Divine Life that is saving the world. The Anointed One risked His life for us. Therefore, we must be willing to give up everything for one another.[4]
Theodore Zahn (1838-1933) examines what the Apostle John says about showing agapē love toward fellow citizens and Christians. Such love, says Zahn, always means a caring emotion expressing itself in deeds, such as what John describes here in verse eighteen. In addition, however, it is occasionally articulated in fellowship and the celebration of Communion.[5] To put it mildly, John is talking about a love being manifested not just in words but deeds.[6]
Robert Cameron (1839-1904) asks: “How do we know that we love?” In other words, what method allows love to show itself? We know that we love because God has taught us what love is. It is the rescuer’s act of love instead of the murderer’s act of hatred. It is the sacrifice of self for the good of others, and not the sacrifice of others for the actual or supposed good of self. “Herein,” John says, “We come to know love because He [the Anointed One] laid down His life for us.” Don’t forget, Jesus gave His all on our behalf. Thus, it provides the divine definition and explanation of love – a description of actions, not words.
Furthermore, we must keep in mind, notes Cameron, that the words “of God” are not in the Greek text. Thus, we learn, not merely what the love of God is but the essence of love itself. We can understand what love is by looking at the cross. Nowhere else is sin in its deepest and most polluted nature presented so graphically. The cross is the measure of everything. This amplified concept of love gives rise to the loftiest moral and spiritual emotions. Its origin is in the bosom of God; the Anointed One’s burning heart beats in everyone who believes in Him, and its example is the incarnation hanging on the cross. That is what love is, and this is the way we come to know it.[7]
Paul E. Kretzmann (1883-1965) states that first of all, the Apostle John makes a general application of the thought included in the last sentence: “Do not wonder, brothers and sisters, if the world hates you.” In fact, what righteous Abel experienced in the first days of world history has been the case for all righteous believers since his time. So, it must not be a matter of surprise to us if we incur the dislike and endure the hostility of worldly inhabitants.[8] It occurs even though Christians let unbelievers see the most wonderful blessings ever brought to humanity. So, even when the believer aims to do good to all mankind, degenerate sinners persistently resent the refusal of Christians to join them in their immoral lifestyle. We should not marvel at this. We are dealing with the world, with the children of unbelief, with such who willingly become identified with Cain’s trespass. Because unbelievers prefer their life of sin and unbelief, which will finally land them in everlasting destruction, they cannot but hate Christians for outdoing them.
Therefore, the Apostle John, says Kretzmann, admonishes: “My little children, let us not love with insincere words, but with sincere deeds.” The Apostle James says that talk is cheap.[9] It does not provide warm clothing or nourishing food. Unless backed up by actual deeds, the mere expression of goodwill without acts that assist with what is needed is a worthless gesture, a hollow sound. In some cases, it may be a Christian’s forgetfulness when they fail to provide for needs, they’ve discovered. Still, there is the danger of damnable hypocrisy in others, that greed and love of money keep the professed Christian from showing concrete proof of brotherly love. This caution is certainly timely in these last days of the dying out of true love.[10][11]
C. H. Dodd (1884-1973) believes that the reader will notice an inevitable descent from the grandeur of verse sixteen to the apparent street-talk of verse seventeen. But this is characteristic of the Apostle John’s writings. He narrows the gap between righteousness and unrighteousness to what is realistically understood by the average person, namely, that righteousness means doing right and unrighteousness means doing wrong. Therefore, it interprets love as something real, not artificial. It may be as simple as giving a meal to a hungry person, or rising to the level of self-sacrifice comparable with the sacrifice of the Anointed One. But when all is said and done, it is love.[12] Some people concentrate so hard on the big acts of love that they forget the smallest deed. Yet, in God’s eyes, they are equal.[13]
Rudolf Bultmann (1884-1976) says that it is absurd that the “love of God” lives in someone who is not compassionate. How can the divine love God gave not be contained in “brotherly love?” They are not different kinds of love. Only the object of such love will determine its intensity, namely, something simple or something sacrificial. The seriousness of Jesus’ command to love is deepened by – “not in word” “but with action.”[14]
Greville P. Lewis (1891-1976) explains that the KJV rendering of “shutteth up his compassion” is the same as saying “to slam the door in someone’s face.” In fact, the Greek verb kleiō means “to make something inaccessible by obstructing the entrance.” Sometimes, says Lewis, it is easier to be moved to compassion over humanity’s misfortunes than love the individual human. The truth is, some people claim that they love everyone in general while loving no one in particular.
But Lewis does not mince words with those who protest, “But I do love people!” Yet, they fail to put it into action. When they look around at all the calamities, poverty, and tyrannies wreaking havoc in the world yet do not lift a finger to help, they are just wagging their tongues. The only thing it may cost them is friends. It’s why preaching has become such a hazardous occupation. If you tell the truth, it may see some members leave, but you cannot tell a lie just to keep them. We must remember what others have said in God’s Word.[15] Love must not only be felt and voiced but expressed in reality by deeds of love.[16]
What Lewis says reminds me of what the doctor in Dostoevsky’s The Brothers Karamazov said to Father Zosimus: “I love humanity,” he said, “but I wonder at myself. The more I love humanity in general, the less I love individuals in particular.” “In my dreams,” the doctor said, “I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living together in the same room with anyone for two days, as I know by experience.”[17]
Amos N. Wilder (1895-1993) says that Paul’s application of this high spiritual truth on love is very down-to-earth. Too often, Christians consecrate so hard on possessing their heavenly treasures that they forget how to use their earthly goods. There have been occasions when after a person died and family and friends gave their eulogies, their description of the individual did not match the dead person’s everyday conduct or attitude. The same is often true of Christians. Our responsibilities both in our spiritual life and our daily life are both given by God. All of them must be done in love. No doubt that’s why the Apostle Paul said, “Whatever you do, do it all for the glory of God.”[18][19]
[1] The Social Gospel Movement was a religious movement that arose during the second half of the nineteenth century. Ministers, especially one’s belonging to the Protestant branch of Christianity, began to tie salvation and good works together. They argued that people must emulate the life of Jesus the Anointed One. To honor God, people must put aside their own earthly desires and help other people, especially the needy. The purpose of wealth was not to hoard it but to share it with other, less fortunate people. The ideas that originated from the Social Gospel would heavily influence the Progressive Movement.
Archbishop François Fénelon (1651-1725) became concerned that too many in his congregation thought only of themselves. Yes, they had gone through hard times, but so had others. He knew that not everyone had an abundance from which to give, but everybody no doubt had something they could share. So, instead of scolding them, he wanted to provide them with a message of encouragement. Here are some of his words:
The first commandment of the Law alone is enough to banish all excuses to keep from responding to His command.[1] He invited them to observe how our Lord heaped together expressions that would anticipate everybody’s avoidance and reservations concerning God’s jealous love, requiring not merely the heart’s strength and power but that of the mind and thought. Who can be so self-deceived as to think one loves God if one does not willingly consider God’s law or try diligently to fulfill God’s holy will?
Be sure that all those reluctant to embrace what God’s love requires are still a long way off from obeying it. There is only one proper way of loving God: to do nothing except with and for Him, and follow his call with a free spirit. Those who try to compromise while holding on to the world with one hand cannot believe this, so they risk being among those “lukewarm’’ persons whom God will reject.
Surely, those careless souls who say, “l will go this far. But no farther” must be most displeasing to God. Is it fitting for the clay to dictate to the potter?[2] What would society think of household staff or company employees with such an attitude, not fulfilling their duties for fear of exposing their loyalty? And if that is the case, what will the King of kings say if we pursue such cowardly conduct?
The time is at hand; He will soon come; let us prepare His way. Let us adore that eternal beauty that never grows old and imparts perpetual youth to those who love no one above Him. Let us turn away from this miserable world, which is already beginning to crumble. How many great people we have seen pass away beneath the cold hand of death! We, too, will soon be called to leave this world we love so clearly, and which is nothing but vanity, weakness, and a mere shadow passing by.[3]
When the Jewish exiles returned to Jerusalem to rebuild the city, the people told the scribe, Ezra, “Get up, for it is your duty to tell us how to proceed in setting things straight. We are behind you, so be strong and take action.”[4] But the Apostle Paul spelled it out differently for young Timothy to share with his congregation. He wanted to remind them they are God’s family. Here’s what the Apostle dictated: Don’t be harsh or impatient with the elders. Talk to them as you would your father and young boys to their older brothers. Reverently honor older ladies as you would your mother and girls to their older sisters. Take care of childless widows with no family or close friends. Tell these things to the people so that they will do the right thing in their extended family. Anyone who neglects to care for church members in need repudiates the faith. That’s worse than being an unbeliever.[5]
[3] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 28-29; Vocabulary redacted by Dr. Robert R Seyda
3:18Little children, let us stop just saying we love people; let us genuinely love them, and prove it by our actions
It should not be too challenging to be a blessing by visiting someone sick or shut-in. If you continue in the grip of selfishness, you will live in misery. This is love based on an Anointed One-centered love. It is divine love, love that comes from fellowship with God, who is love.[1] It is insufficient to announce our intentions to help fellow believers; we must take time to do what we said we would do for them. True love always meets needs. It proves that genuine love is not emotional sentimentality. It is not gushing over people and telling them how wonderful they are and how much you want to help them. That is a form of love, but it is not biblical love. Biblical love is something far more significant than feeling sorry.
COMMENTARY
Bede the Venerable (673-735 AD) tells us that if a brother or sister has so little they cannot even find enough to eat, we ought to give them at least the basic necessities of life. So likewise, if we notice that they are deficient in spiritual things, we ought to guide them in whatever way we can. But, of course, we must be sincere in doing this, not looking for praise from other people, not boasting, and not pointing out that others who are richer than we are and have not done nearly as much. Someone who thinks like that is full of selfishness, and the gift of truth has no place in their heart, even if it appears on the surface that they are showing concern for others.[2]
Bernard of Clairvaux (1090-1153) writes about the different degrees of love. He mentioned the incident when Jesus met the woman by Jacob’s well in Samaria and how the people in her village reacted to her testimony: “Now we believe, not just because of what you told us, but because we have heard Him ourselves.”[3] So we have the same testimony by saying, “No longer do we love God because of our needs, but because we have tasted and seen how gracious the Lord is.”[4]
Our momentary needs have a speech of their own, says Bernard, proclaiming the blessings they received from God’s favor. Once this is recognized, it will not be hard to fulfill the commandment of reaching out to our neighbors in love. If you love God the right way, you’ll love all His children the proper way. As the Apostle Peter explains, “Now you can have a true love for everyone because your souls have been cleansed from selfishness and hatred when you trusted the Anointed One to save you.”[5] Such love is worth giving thanks for since it is spontaneous; since it is shown not in word but deed and honestly. Those who love in this fashion love whether they are loved or not. It’s because they do not seek to please themselves, but for the glory of God and the Anointed One’s sake, even as Jesus did not give for His benefit, but ours.[6]
On the subject of putting our words to work, Thomas Aquinas (1225-1274) was asked whether it is necessary for salvation that we show our enemies the signs and effects of love? Some say, it would seem that this forces a person to show their enemy how much they care for their wellbeing. For instance, did not the Apostle John write we should not just talk about love; to practice real love?”[7] A person can only love someone by displaying the signs and effects of love. Therefore, kindness requires that a person show their enemies the cause and effect of their passion. In addition, our Lord said, “Love your enemies,” and, “Do good to them that hate you,”[8] and all in one breath. Now, kindness demands that we love our enemies. Therefore, it also requires that we should “do good to them.”[9]
On the contrary, says Aquinas, by doing good to those who despise you, you are doing good at the height of perfection.[10] Now kindness does not require us to do everything to perfection. Therefore, God’s command does not mandate that our compassion for our enemies must have a positive outcome. Instead, the results impact our inward love in line with what we’ve been able to do outwardly. Therefore, to fulfill the command to love our enemy, it is necessary that we inwardly love our enemies in general, but not individually, unless inspired by the Spirit to do so.[11]
William Perkins (1558-1602) points to the Church of Macedonia as poor and in extreme need, yet they send relief to other congregations and are commended for it by the Apostle Paul.[12] Their poverty excused them, yet they were liberal in their giving, not only according to but even beyond their abilities. Moreover, our Savior, the Anointed One, lived on contributions. For instance, Joanna, the wife of King Herod’s steward, was ministered to by Chuza and Susanna with what they could give.[13] In fact, Chuza and Susanna did this without begging for alms, says Perkins, as some in the Catholic Church claim, but by volunteers and contributions from their congregation.
Now, says Perkins, Paul was so poor, he used contributions to sustain his ministry.[14] Just like the offerings under the First Covenant for the maintenance of the Temple Altar were a matter of high cost and care, especially in sacrifices and ceremonies. Yet, everyone was responsible for their portion, the poor, as well as the rich. Now in the Final Covenant, the Altar is taken away. Yet, we have something in its place, namely, those under-privileged believers, even pastors, of which we all are consciously responsible, in the same way, the Jews maintained the Temple Altar. The Apostle John recommends here in verse eighteen to be charitable, not that which consists in words only, but which proves itself in actions, teaching that the one is in no way sufficient without the other. Lastly, we can divide humanity into these two groups: some are givers and receivers.[15]
Thomas Scott (1747-1821) says that if we do what the Apostle John tells his readers to do, it is by faith in the Anointed One. By loving God, they would manifest the “fruit of their reborn spirit.”[16] First, it proved that they knew the truth about love and experienced its power in their hearts. Then they were able “to assure their hearts were in harmony with God,” in a humble confidence of His acceptance and expectation of having all their needs supplied, from the riches of His glory in the Anointed One, Jesus.[17][18]
Richard Rothe (1799-1867) says that at this point, the Apostle John goes from telling a story to urging his readers not only to talk about love but put love into action. Rothe says we should “consider our interest so sincerely, that we will not be satisfied with the word love.” In other words, just saying I love you to God or our fellow believer, we’d rather show it than just talk about it. It’s why John combines “word” with “tongue.” Scholars believe that “word” denotes a promise, and “tongue” implies carrying it out. That way, it becomes love in word and deed. You cannot separate them for love to be genuine. In fact, the best way to say you love somebody is to do something out of love.
Rothe goes on to say that love includes surrendering oneself so that our act of love can have a lasting impact. So, why do many expressing love seek to deduct themselves from the wholeness of the gift? Just saying that you are willing to love by doing something nice for someone is only part of what love means. It’s not enough to feel love; you must express love. Loving with words is inactive, but love in action is alive. If faith the size of a mustard seed can move mountains, [19] says Rothe, an act of true love can give rise to a great and influential work of love, no matter how small.[20]
John J. Lias (1834-1923) says that the way the Apostle John uses this form of address is always when the Apostle wishes to address his flock seriously, and especially when he desires to warn them against some error.[21] With these words, he closes this sub-section and opens the next, as his manner is. The idea here is the truth. We should read “word” here for “tongue.” The sense is plain enough that our Christian walk with the Anointed One is not unproductive lip service, but the devotion of the heart, shining out of our life. The end of those who make professions they do not attempt to carry out in practice is seen in the barren fig tree’s miracle.[22][23]
Lias goes on to write that the little kindnesses of ordinary life require a constant readiness to give up our will and pleasure to serve others; these are the threads woven together to make up the life of the Anointed One in the soul. It is not all who can devote themselves to some great charitable endeavor. But all can minister, in one way or another, to the needs of those around them. Those needs are of various kinds, physical, mental, spiritual. Only those striving to the best of their power to minister to such conditions can be said to have the Anointed One’s love abiding in them.[24]
3:17Suppose a wealthy believer who has all the necessities of life sees a poor fellow believer without many basic needs. What if the rich believer does not help the poor one? Then it is clear that God’s love is not in that person’s heart.
Just think, in the last few wars, men and women have given their lives for people they do not know and whose language they do not speak, just because it was their duty as military members. They did so out of hate for the enemy and love for their country. Many of those who did were not Christians, yet they were willing to make such self-sacrifice. So, how much more should we who serve in God’s army be ready to do the same?
I remember visiting the WWII Memorial Cemetery in Manila, Philippines, maintained in beautiful condition. Pride and passion welled up in my heart and soul as I walked by thousands of gravestones engraved with the names of American soldiers, sailors, and airmen. Tears came to my eyes as I thought about what Jesus said in giving our lives for our friends. But to most of these military servicemen and women, they knew very little about Filipinos; most had never been to the Philippines, and perhaps only a few had made friends with these precious people. So, I ask, what do you say about those willing to lay down their lives to protect and free people they don’t even know? As human beings, they laid down their lives for fellow human beings – their friends.
David Legge (1969) says that if we are to demonstrate brotherly love that proves the presence of eternal life, we not only need to lay down our lives willingly but be ready to volunteer in meeting the needs of our brothers and sisters. Legge notes the use of the term “bowels.” He offers the following insight on this: “If we possess life, (bios), we get ‘biology’ from it. If we possess things that give life and sustenance but refuse to share them – the Apostle John says, we ‘shut up the bowels of compassion.’” He notes that the bowels (intestines) were understood to be the seat of affections in the ancient world. It is used as a figure of speech, the same way we use “heart” today. When we talk about someone having a big heart, we do not imply that big red thing that beats in our chest. Rather, we talk about the seat of our emotions. But literally, what John says is, if we possess material possessions and turn off our feelings for the need of others, we’re keeping them from enjoying life. Consequently, God’s love cannot be in us.[1]
Douglas Sean O’Donnell (1972) mentions that one expression of Jesus-like love is self-sacrifice, even the most extreme – the once-in-a-lifetime sacrifice of one’s life to save another. The other expression of Jesus-like love is compassion. It is a practical everyday-of-our-life concern and caring for others. It is what John taught back in verse seventeen. His rhetorical question is similar to Apostle James’ question on the subject.” [2] Ironically, wishing them to “be warmed and filled” is another way of saying, “I wish you well as you take care of yourself” or, more pointedly, “May God feed and clothe you because I certainly won’t.” Unfortunately, these bitter-sweet words are filled with the bitter poison of hypocrisy. Just as faith without works is dead, so God-talk about God’s Love without looking out for the physical and financial needs of our brothers and sisters in the Anointed One is nonsense.[3][4]
3:18 Dear children, let’s not merely say that we love each other; let us reveal the truth by our actions.
EXPOSITION
Apparently, the Apostle John took a deep breath and then started again with his instructions on being a good steward of God’s gifts, both material and spiritual, in helping those in need. Jesus once delivered a powerful parable to illustrate this point, where He made it clear that what we do for others in need is the same as doing it for Him. Likewise, not doing what we should expect in denying them any assistance is the same as being unkind to Him.[5] Not only that but don’t pretend to love the ones you are helping if your love is not sincere. In fact, you should hate merely going through the motions to get the applause of your fellow believers.[6] And if you are not sure what real love is, the Apostle Paul gave the Corinthians an excellent definition.[7] Not only that, but God did not send His Spirit to dwell within us and then leave it up to us to decide whether to use the spiritual freedom, He gave us to ignore the needs of others and spend all of our time spoiling ourselves.[8]
God did not redeem and call us out of the darkness of sin, so we could do what we want without paying any attention to what He says He wants us to do. That is why the Apostle Paul told the Galatians that when they see someone doing just that, go to them, alert them, and assist them in getting things straight. As true brothers and sisters in union with the Anointed One, we are not to hurt one another but help one another.[9] And even while he was in prison, Paul called for more unity in the community of believers.[10] What made Paul so sure that this would bring healing to the body of believers? He recalled all the good things for others that the Church had done out of faith and love.[11] So, don’t pretend to care if you don’t. Such hypocrisy will make you look like a two-faced person to your fellow believers.[12] But, on the other hand, real love will prove that you are a genuine Christian.[13]
Among the non-biblical scriptures connected with the Bible is a manuscript attributed to the dying commands of the twelve sons of Jacob. It was part of the Oskan Armenian Orthodox Bible of 1666. Archeologist’s found fragments of similar writings at Qumran. It is generally considered prophetic. The Testaments were written in Hebrew or Greek and reached their final form between 100-200 AD. That made it available to the Apostle John. In this work, we find an appeal that reads: “And now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and word, and the inclination of the soul.” [14]
This message here in verse eighteen, as in chapter two, [15]introduces the summation of this section. Some inquire whether the absence of “by this” with the first pair “may we not love in word nor tongue” and “but in truthful words” introduces a false antithesis? To them, it sounds like saying, “don’t greet someone with a hug and a kiss, but with a sincere expression of greeting.” One may love in word only, yet the affectionate words may be quite sincere; this is a typical case. People may say kind things they mean at the moment, but afterward, they do not take the trouble to act kindly. But to love with the tongue only is far worse. It is saying kind things that one does not mean and knows to be unreal. Deeds are needed to complete the kind words. Such words require truthfulness in order to correct an insincere tongue.
“My little children.” John uses this term of endearment here because he is about to chastise his readers. He genuinely cares about their spiritual condition. John now calls for continuing love that demonstrates itself with good deeds to prove its validity. Loving in “deed” stands over against loving in “word.” Some people are all talk with no involvement. God’s standard for love manifests itself in achievement. A believer of true love does something about meeting the needs of others. To love in “deed” means that the one offering kindness does something to provide for a needy person.
Furthermore, love is more than sentiment; it involves the reality of engagement. Love loves genuinely. Mouthing pious platitudes is not love. True love shows itself in service to others. Love always produces true love for fellow believers. Unfortunately, as the Apostle James notes, some Christians are not telling the truth about their intended kindness.[16] True love costs something. It cost Jesus’ life to pay the penalty for our sins. What it costs you is small in comparison to what Jesus gave. The basic principle here is that we find the manifestation of genuine love in vital performance, not in verbal prediction.
As the old saying goes, “Talk is cheap.” God expects involved love, not inexpensive handouts. When we attempt to substitute words for action, we miss the heart of biblical love. Divine love, in fact, meets the needs of others. God wants Christians to love with their heart, not their head. We cannot meet the standard God expects of us love with anemic love.[17] We draw on God’s Love to love others.[18] Agape love requires the filling of our spirit with God’s Spirit.[19] We need to ask Jesus to fill us with Calvary’s love.[20] He will make our burdens lighter if we extend love to others.[21] Our problems do not seem dreadful when we love and help others as they do when we avoid our Christian duty.
[1] Legge, David: Preach the Word, 1,2,3, John, op. cit., Part 10
3:17Suppose a wealthy believer who has all the necessities of life sees a poor fellow believer without many basic needs. What if the rich believer does not help the poor one? Then it is clear that God’s love is not in that person’s heart.
John J. Lias (1834-1923) says that instances of “bowels” in the sense of the seat of the affections constantly occur in the First Covenant.[1] The nearest equivalent in modern English would be “hardens their heart against them.” It seems as if a Christian refusing to help a fellow believer in need violated the principles of Christianity, even to the promptings of human nature. Some think that the Apostle John’s words convey that such Christians must force themselves to act against their better feelings when, in fact, it would “grieve God’s Spirit.”[2] The Revised Version gives the idea that a love that once lived in them has already moved out. “Love of God” means God’s Love, poured out into our hearts and then manifested by our actions.[3]
Lias then shares that there is a tendency among people to admire great principles but do not attempt to follow them. This ideological admiration for Christianity, which is content to announce its mission but then forgets to implement it, is common in every age. People hear a good sermon and complement the speaker, yet their lives, though condemned by it, remain unaltered. People speak of the high morality of the Bible and refuse to abide by it. In his country, Lias remarks that many talk enthusiastically of the “beautiful Litany” of the Church of England, which prays so touchingly for those in need or distress. Still, they do nothing to relieve the conditions for which it prays.
Nevertheless, it is possible to become blinded by our delighted admiration of the Love accomplished on the Cross that we forget the words, “go and do likewise.” Yet, at the same time, we applaud this basic principle of love while we forget it does not require one heroic act. That is something we may never be called on to do. However, this same principle rules all the details of our daily life.[4]
Rudolf Schnackenburg (1914-1990) notes that the Apostle John does not make laying down one’s life for the Anointed One a requirement. However, distributing one’s earthly goods to the needy believers is a compelling necessity for all Christians. We see those of the world doing this, so why shouldn’t believers be at the forefront instead of followers? The incentive is more than the emotions of sympathy or compassion; it is all based on love. Sympathy and compassion are human terms, but agape love is divinely inspired. Not only that, but loving our fellow humans is the same as loving God.[5]
Simon J. Kistemaker (1930-2017) points out that the Apostle John does not say, “Let the one with possession share with the needy, and thus show love.”[6] Instead, John says, “Let those with goods to spare show their love to the needy by sharing with them what they have to give.” The intent is not to “make a show of one’s love” but “to show one’s love.” Unless a believer is willing to do this, even without expecting any “thank you” in return, then there is reason to doubt that they have God’s Love abiding in them.[7]
Stephen S. Smalley (1931-2018) says that the Apostle John swiftly and strikingly applies the principle he stated in verse sixteen, a practical illustration of the Anointed One giving His all for all of us, as a plea for the needs of the congregation, possibly in Ephesus. Smalley describes it as a drama. Someone who has (a) plenty to live on, (b) takes note of a needy person, (c) and then deliberately shuts the door in their face. The moral of the story: how can anyone like that claim to have God’s love living in them?[8]
Michael Eaton (1942-2017) points to something I think we have all experienced. That is, those who are the loudest and most aggressive in begging for money already have sufficient sources to meet their needs. Some do what we call today “double-dipping.” That means they collect from one charity after another, each time claiming they are in desperate need of help. But those who need it most often say nothing and are the most neglected. For this reason, they must identify them and stop such indifference.
That’s why the Apostle John says that “When you see.” The Greek verb theōreō (“seeing”) implies “to view attentively, make an assessment of, survey,”[9] also, “view mentally, consider.”[10] Such seeing may occur by chance, or a friend may direct you to someone, and when you understand their situation and condition, you perceive that help is needed. In other words, we do not address the needs of a brother, sister, or neighbor passively but actively.[11]
David Jackman (1945) mentions that a high school senior once told their graduating class, “I want you always to remember, it’s your attitude that will determine your altitude!” Jackman feels that the Apostle John would agree. He also senses that we may never be called on to risk our lives for other Christians, but what about the comparatively minor opportunities we do have for showing love? If we ignore such urges, how can we believe that our love for God is genuine? After all, this is where it counts. That means a believer’s love for God will be tested every time they encounter a Christian actually in need.[12]
Judith Lieu (1951) notes the difference between offering moral support and supplying nourishment. That’s why the Apostle John wanted to help the congregation develop a hospitality ministry to those among them, both in and out of the Church.[13] But what upset John the most was not that they didn’t take the time or make an effort to respond to these needs, but that they shut the door of kindness in people’s faces. John’s question of whether God’s Love lives in such a person needs no answer. On the contrary, says Lieu, the rhetorical question acknowledges that the presence of God’s Love is itself invisible, but those who possess it must surely manifest its presence.[14]
Marianne M. Thompson (1954) says that the Life and Love seen in Jesus’ death and resurrection is the fountain of nutrition for the Christian community. Merely talking about it does not strengthen a believer when they don’t do anything about it. Thompson explains that our Lord’s passion resulted from voluntary “love-giving.” Then, consequent to His death, we have “life-giving” for those who believe.[15] And such compassion turned out to be “light-giving” so that we operate in the truth, not deception. And finally, His selflessness became “liberal-giving” so that we share with those in need out of our abundance.[16]
Bruce Schuchard (1958) says that life in this world describes not just an earthly and ordinary everyday existence but lived in the dark, wayward, hell-bent-on-its-destruction world. He claims that, in more than one English translation, it does not reflect John’s particular interest. No reference to the “riches,” “wealth,” or “money” is made in the original text because John wishes for “whoever” to include everyone, not just the wealthy. Thus, John moves quite understandably from the believer’s need to give of themselves as Jesus gave of Himself, responding to the need to give in everyday life.[17]
Peter Pett (1966) points out that if someone casually says, “I am ready to lay down my life for the brethren, I am ready to take up the cross,” the Apostle John would be proud of them. But what about a brother or sister wanting help? How would you respond to them? Do you pass by on the other side?[18] Do you have a closer look and yet do nothing? Or do you go up to them and assess their need? If you do nothing, you block the compassion that must surely spring up within you and close the door to your heart. So, how can you still say that God’s Love dwells in you? If you do not help them, you show that His love does not reside in you. For, if you have God’s Love dwelling in you, you could not possibly behave that way of one beloved by God. How we behave towards people demonstrates how we feel towards God.
Pett notes that all this relates to love between fellow Christians. It is not because John is unconcerned about the world but because of the importance of love between believers. It is a vital test of active Christian faith. John recognized that those who fail to love their brothers and sisters inside would be concerned more about the world outside. In this verse, John’s anxiety is discussing the subject of the action, not the object, with those who claim to be Christians. He is not talking about general attitude and behavior; he is making a thorough examination of believers. He wants them to face up to what they are. Regarding God’s other children, they should have had an urgent sense of compassion, for they are considering those belonging to God. So, if they do not help them, their case is hopeless. Indeed, they are revealing that they do not have God’s Love dwelling within them. If they do not pass this test, they fail in everything moral and spiritual.[19]
Down an Unfamiliar Road 