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^“Beloved, if God so loved us, we also ought to love one another. ¹² No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.” (I John 4:11-12)

The Apostle John continues to display the heart of a pastor. He once again refers to his readers as “beloved.” He conveys a tenderness, but also a firmness to being committed to right teaching and also right living.

In reference to what the apostle previously said in I John 4:7-10, since God has loved the church with a self-sacrificial love of the will, believers ought to show the same love towards fellow believers.

John then declares that no one has ever seen God. This must be the apostle’s reference to God the Father because John certainly saw God in the person of Jesus Christ: the God/Man or Emmanuel.

However, as believers in Christ love one another with a self-sacrificial love of the will, God divine nature is seen in their behavior. The word “perfected” means complete or genuine.

Dr. John Walvoord writes that, “In His divine nature and essence, God has never been seen by any living man (cf. John’s similar statement, John 1:18). Yet in the experience of mutual love among believers, this invisible God actually lives in us and His love is made complete in us. The term “lives” once again renders John’s characteristic word (menō) for the abiding life. As in 1 John 2:5, the idea of God’s love reaching completeness in a believer may suggest a deep and full experience of that love (cf. 4:17).”

Dr. John MacArthur writes, “Love is the heart of Christian witness. Nobody can see God loving since his love is invisible. Jesus no longer is in the world to manifest the love of God. The only demonstration of God’s love in this age is the church. That testimony is critical (John 13:35; 2 Cor. 5:18–20). John’s argument in 1 John 4:7–12can be summed up as: love originated in God, was manifested in his Son, and demonstrated in his people.”

How may you self-sacrificially love someone today? By phoning them to wish them well and to pray for them during the call. By helping someone who is in need. By wishing someone you know a Happy Birthday when they might not expect hearing from you.

May the Lord’s truth and grace be seen here.

Soli deo Gloria!

  

 

^“In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” (I John 4:10)

The Apostle John uses another example for God’s love. With the phase “in this is love” John is saying that here is another way in which we may understand God’s self-sacrificial love of the will.

John says that God’s love is not based on our love of God. God’s love is not His response due to our love for Him. Rather, God loved us even when we did not love Him (Romans 5:8-10). With His love in view, He sent His Son, with a particular purpose and a particular message. That message and purpose was that Jesus Christ would be the propitiation for our sins.

As with I John 2:1-2, which we examined in June of this year, the Apostle John reminds his readers of God’s ministry of propitiation. This is my favorite word in the Scriptures. It is often joined with another word: expiation. What do these two words mean and what do they have to do with us and our relationship with God and with the person and work of Jesus Christ?

Dr. R. C. Sproul explains that, “Let’s think about what these words mean, beginning with the word expiation. The prefix ex means “out of” or “from,” so expiation has to do with removing something or taking something away. In biblical terms, it has to do with taking away guilt through the payment of a penalty or the offering of an atonement. By contrast, propitiation has to do with the object of the expiation. The prefix pro means “for,” so propitiation brings about a change in God’s attitude, so that He moves from being at enmity with us to being for us. Through the process of propitiation, we are restored into fellowship and favor with Him.”

We observe that the same Greek word (ἱλασμὸν; hilasmon) is often translated by both the English words: expiation and propitiation. However, there is a slight distinction in the words. Expiation is the “act” that results in the change of God’s disposition toward sinners. Expiation is what Christ did on the cross, and the “result” of Christ’s work of expiation is propitiation—God’s anger is turned away. The distinction is the same as that between the ransom that is paid and the attitude of the one who receives the ransom.

Dr. Sproul states that, “When we talk about salvation biblically, we have to be careful to state that from which we ultimately are saved. The apostle Paul does just that for us in 1 Thessalonians 1:10, where he says Jesus “delivers us from the wrath to come.” Ultimately, Jesus died to save us from the wrath of God. We simply cannot understand the teaching and the preaching of Jesus of Nazareth apart from this, for He constantly warned people that the whole world someday would come under divine judgment.”

In speaking of Jesus Christ’s ministry of expiation and propitiation, the writer of Hebrews explains it this way. “¹⁴ Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, ¹⁵ and deliver all those who through fear of death were subject to lifelong slavery. ¹⁶ For surely it is not angels that he helps, but he helps the offspring of Abraham. ¹⁷ Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. ¹⁸ For because he himself has suffered when tempted, he is able to help those who are being tempted.” (Hebrews 2:14-18)

Dr. Sproul concludes by saying, “Therefore, Christ’s supreme achievement on the cross is that He placated the wrath of God, which would burn against us were we not covered by the sacrifice of Christ. So if somebody argues against placation or the idea of Christ satisfying the wrath of God, be alert, because the gospel is at stake. This is about the essence of salvation—that as people who are covered by the atonement, we are redeemed from the supreme danger to which any person is exposed. It is a dreadful thing to fall into the hands of a holy God who’s wrathful. But there is no wrath for those whose sins have been paid. That is what salvation is all about.”

Thank you Lord that through the person and work of Jesus Christ, I am no longer under your righteous wrath. Rather, I am now your adopted child. Hallelujah! \

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

 

 

 

 

^“In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.” (I John 4:9)

God used specific and particular means to manifest His love to those who He would redeem, justify, reconcile and adopt as His children. The method by which God revealed His love to us was pure, holy and ordained by Him.

The phrase “in this” refers to the means by which God manifested His love. The love of God is His self-sacrificial love of the will which originates and is solely sourced in Him.

The word “manifested” (ἐφανερώθη; ephanerothe) means to make plain, to reveal clearly and in detail. God chose to make plain and to reveal to us His love. He did so in great detail. What is the specific way in which chose to reveal His love?

The text says “that God sent His only Son into the world.” The verb “sent” (ἀπέσταλκεν; apestalken) means to send someone out with a particular message and with a particular purpose. God the Father sent Jesus Christ the Son to come to this world for the expressed purpose of delivering sinners from the penalty, power and presence of sin.

The phrase “only Son (μονογενῆ υἱὸν; monogene huion) means to be unique and the only One in a particular class or classification. Dr. John MacArthur explains that, “John always uses it of Christ to picture his unique relationship to the Father, his pre-existence, and his distinctness from creation. The term emphasizes the uniqueness of Christ, as the only one of his kind. It was he whom the Father sent into the world as the greatest gift ever given (John 17:3; 2 Cor. 8:9) so that we might have life eternal (cf. John 3:14–15; 12:24).”

The word “world” (κόσμον; kosmon) is not just the inhabited earth but also a system of thought and behavior which is in opposition to and rebellious against the One, True God of the Bible. It is into this world, dominated by the lust of the flesh, the lust of the eyes and the boastful pride of life (I John 2:15-17) that God sent His Son.

The purpose of this mission and sending was so that believing sinners would find life in the Son. To live means to be spiritually alive in Christ and joined to God the Father by the person and work of Christ through the work of the Holy Spirit.

Galatians 4:1-7 says, “I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, ² but he is under guardians and managers until the date set by his father. ³ In the same way we also, when we were children, were enslaved to the elementary principles of the world. ⁴ But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, ⁵ to redeem those who were under the law, so that we might receive adoption as sons. ⁶ And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” ⁷ So you are no longer a slave, but a son, and if a son, then an heir through God.”

What a blessing to know that God sent Jesus Christ His Son to this world on your behalf. Take time today to thank for this indescribable gift.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

“Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. ⁸ Anyone who does not love does not know God, because God is love.” (I John 4:7-8)

God calls believers in Christ to presently, actively and self-sacrificially love one another. This is because self-sacrificial love of the will originates and is sourced from God. Therefore, it stands to reason that such a love from God should be seen in those who belong to God by grace alone, through faith alone in the person and work of Jesus Christ alone.

Conversely, it also stands to reason that those who do not love one another self-sacrificially are those who do not know God. This demonstration, or lack thereof, of love speaks louder and more evidently than words.

I Corinthians 13 is such a familiar passage in Scripture that we tend to overlook the daily and practical qualities of God’s love in our lives. We hear it read at weddings and perhaps even hear it sung. As a way of reminder, what are the particular qualities of love that God says believers in Christ are to demonstrate? I Corinthians 13:4-8a provides us with the answer.

Love is patient. Patience (μακροθυμεῖ; makrothymei) means to demonstrate internal and external control in difficult circumstances. It means to endure, tolerate, to persevere and to have emotional stamina in the midst of trying circumstances. Have you ever had to display patience with a fellow believer in Christ? Have fellow believers in Christ ever had to display patience with you? This is a demonstration of God’s love.

Love is kind. Kindness (χρηστεύεται; chresteuetai) is doing something beneficial for someone. It means to have compassion, sympathy, gentleness and helpfulness towards another individual. Kindness is demonstration of God’s love.

Love does not envy. Envy (ζηλοῖ; zeloi) is being jealous. It is wanting what someone else has and resenting those who have what you want. Envy is greed, and is often accompanied by the emotion of bitterness caused by unfulfilled desire. To not envy is a demonstration of God’s love.

Love does not boast. To boast (περπερεύεται; perpereuetai) means to brag or to praise oneself. To not boast is a demonstration of God’s love.

Love is not arrogant. Arrogance (φυσιοῦται; physioutai) is to have pride or to be puffed up with a perspective of one’s importance. Arrogance is conceit, egotism, overconfidence and lacking humility. To not be arrogant is a demonstration of God’s love.

Love is not rude. To be rude (ἀσχημονεῖ; aschemonei) means to not be disgraceful and embarrassing. It means to be impolite, discourteous, bad-mannered and insolent. To not be rude is a demonstration of God’s love.

Love does not insist on its own way. The Greek word ζητεῖ (zetei) means to be demanding. It means to demand what you want, often at the expense of others. To not insist on your demands is a demonstration of God’s love.

Love is not irritable. To be irritable (παροξύνεται; paroxynetai) means to be easily upset or provoked at someone or something. To not be irritable is a demonstration of God’s love.

Love is not resentful. Resentment (κακόν; kakon) means to harm or injure. It means to cause pain. To not be resentful is a demonstration of God’s love.

Love does not rejoice at wrongdoing. Love is not glad nor pleased with unrighteousness or injustice. Wrongdoing (ἀδικίᾳ; adikia) means to do what is unjust. To not be pleased with wrongdoing is a demonstration of God’s love.

Love rejoices with the truth. Truth (ἀληθείᾳ; aletheia) means that which is real. Too many individuals live in a fantasy world of make believe. They never interact with reality. “The truth” in mind here is the truth of the Gospel. The truth of the Gospel is the inseparable ally of love (Ephesians 4:15; 2 John 1:12). False love compromises “the truth” by glossing over “iniquity” or unrighteousness and is therefore condemned (Proverbs 17:15). To rejoice with the truth is a demonstration of God’s love.

God’s love endures. God’s love is trustworthy. God’s love is a love in which the believer in Christ may have confidence.

Do you have this type of love within the depths of your soul?

May the Lord’s truth and grace be found here

Soli deo Gloria!

 

 

“Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.” (I John 4:7)

I really love this next section from I John. I John 4:7-11 is a paragraph of Scripture that I’ve committed to memory and quote frequently when I preach and teach on the love of God and the Gospel of Jesus Christ. In fact, this section contains my favorite word in the Bible: propitiation.

I John 4; 7 sets the scene and tone for what is to follow. It contains propositional truth along with personal promises from God.

The verse begins with the Apostle John’s frequent term of endearment to those to whom he is writing: “Beloved.” How fitting to write about the love of God to those who have received and who God has graced with His love.

Immediately following this term of endearment, John says, “let us love one another.” This is a present active plea from an apostle to a congregation of believers. It is not a command but rather a fervent request that from their hearts they would display a self-sacrificial love of the will towards fellow believers in Christ.

Why are believers to love in such a fashion? John gives us the reason when he writes, “for love is from God.” The reason John gives us for loving in such a way is because self-sacrificial love of the will originates from and is sourced solely in the Lord.

John then gives us two promises based upon the preceding premise of loving fellow believers with God’s love: “and whoever loves has been born of God and knows God.” Whoever loves in a self-sacrificial way gives testimony and evidence that God has regenerated their souls through the preaching of the Gospel and by the work of the Holy Spirit. Additionally, they give evidence that they personally know God.

Dr. Don Carson writes that, “John reinforces let us love one another with the reminder that love comes from God. Love, as Christians understand it, is not a human achievement; it is divine in origin, a gift from God. If anyone loves in this sense it shows that that person has been born of God and knows God.”

Do you love others in the way described in I John 4:7? If so, this is an evidence that you are a believer in Jesus Christ. If not, then examine whether you truly know the Lord Jesus as your Savior.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁵ They are from the world; therefore they speak from the world, and the world listens to them. ⁶ We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.” (I John 4:5-6)

In reading the Bible, believers in Christ must read observantly. This means that the student of Scripture must be attentive, alert, watchful and perceptive to each word and how it is used in a particular text.

For example, in today’s text the word “world” (κόσμου; kosmou) occurs three times in vs. 5 alone. This is the same word which John used in 2:15-17. It refers to the fallen world system which is disobedient to and rebellious against God.

John says here that the many antichrists belong to and are from the fallen world system. Their state of being and existence is of the world. This is evidenced by the fact that they presently and actively communicate or speak the world’s values and philosophies because it is their values and philosophies. Therefore, the fallen world’s followers believe, positively responds to and accepts the speech of the antichrists. They are in sync with each other.

By contrast, the follower of Christ belongs to and is from God. Those who belong to God believes, positively responds to and accepts the speech of apostolic teaching and preaching. Those who do not belong to God reject biblical teaching and preaching.

There are those within the church, and the culture, who say they are followers of Christ but their speech and lifestyle says otherwise. Their foundational authority is not the Scriptures but rather their own belief system as to what is right and wrong. In short, they are Atheistic Humanists in their worldview.

John says that this is how one can evaluate those who belong to Christ and those who do not. In other words, those who belong to Christ and those who belong to the world.

Dr. Don Carson says, “Once again John repeats a word for emphasis; world is the last word in v 4 and it occurs three times in this verse. It is with the world that his opponents are associated: they are from it, they speak from its viewpoint, and it forms their audience. Christians should not be surprised if such people do not listen to them. They are of the wrong party. But Christians do have their hearers. We is emphatic and sets those who are from God in strong contrast with others. There is also a contrast in the hearers; those who are from God are set over against whoever is not from God. Since this is the way the Spirit of truth and the spirit of falsehood (Brown translates, ‘Spirit of Deceit’) are known it is a fair inference that these spirits live in the people previously indicated.”

These many spirits of antichrist which lived in John’s day live in our own. It is important to take note of them and to reject their teaching and philosophy.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

^“Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.” (I John 4:4)

The Apostle John’s reference to his readers as “little children” should not be taken as he saying his readers are physically immature or little kids. Rather, the phrase refers to a special relationship or endearment or association with people of any age. I can relate in that I just completed a conversation with a young man, a husband and father who is also a successful attorney who was in our children’s department in church some 40 years ago. I still view him as one of my “kids.”

With this special and heartfelt relationship John has with these believers, he says that they belong to God. They also have overcome the many antichrists that have sought to undermine their faith. They are victors and ones who have prevailed over the evil one.

How is this victory possible? It is possible only because within each believer in Christ is the person of the indwelling Holy Spirit (Romans 8:9). This is what John means when he writes, “for he who is in you is greater than he who is in the world.”

Dr. John Walvoord writes, “Up to now, the writer assured his dear children (teknia;), the readers, that they had overcome these antichrists. The readers had successfully resisted the antichrists (false prophets) by means of the One who is in them (no doubt another reference to the Spirit; cf. 3:24; 4:2). Reliance on God is the secret of all victory whether over heresy or any other snare. The indwelling One—the Holy Spirit who indwells every believer (3:24; 4:13; Rom. 8:9) and is thus “the One who is in you”—is mightier than the one who is in the world, namely, Satan (cf. 1 John 5:19). He is called “the prince of this world” (John 12:31); “the god of this Age” (2 Cor. 4:4); and “the ruler of the kingdom of the air” (Eph. 2:2).”

Dr. Don Carson explains that, “There is no need for Christians to be fearful. The word “you” is emphatic; believers are set in strong contrast to the antichrists. Believers are from God, and they have overcome. This short letter has the verb ‘to overcome’ six times, which is more than any other NT book other than Revelation (seventeen times); the note of victory is unusually prominent. Here the verb is in the perfect tense, which shows that the victory is more than a passing phase; it is decisive and continuing. It comes about because the one who is in you is greater than the one who is in the world. The first one could be any member of the Godhead; all that we can say is that it is a divine person. The second cannot be any other than the devil. John is saying that God is more powerful by far than the devil and that those in whom God dwells accordingly overcome evil.”

How has the indwelling Holy Spirit been helping you to overcome the evil one recently? How has He helped you regarding your thought life, your words and speech along with your behavior? Take time today to thank the Lord for the Comforter (John 14:26) who dwells within you and who is greater.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

^2 “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, ³ and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.” (I John 4:2-3)

Biblical Christianity is just that: it is biblical. It is rooted and grounded in the inerrant and inspired Word of God. This is the believer’s only standard for faith and truth. Everything, and I mean everything, which the believer encounters in life and living must be evaluated by the Scriptures.

Biblical Christianity is also historical. The Gospel is rooted and grounded not only in the truth that God Exists, Sin and Salvation Exists, but also that only one Savior Exists and that Savior is Jesus Christ. Jesus entered into this world’s history, lived a sinless life, died a substitutionary death and bodily rose from the grave. Any attempt by anyone, or any church, to downplay or eliminate the historical facts of Jesus Christ’s person and work is clearly not of God.

The Apostle John sets forth a clear litmus test to discern between false teaching which is not from God and truth which is from God. The apostle writes, “^2 “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, ³ and every spirit that does not confess Jesus is not from God.” Verse two places the Jesus question in the positive while the first part of vs. 3 places it in the negative. However, both verses say the same thing.

Commentator Daniel Akin writes, “Once again John makes it plain that Christianity is rooted and grounded in the Christological question: ‘What do you believe about Jesus?’ If He is just another enlightened religious teacher, He is permitted and tolerated as one opinion, one option, among many. If, however, He is the very incarnation of God, then the gospel and only the gospel is true and He is the only viable option for salvation amid the multitude of imposters.”

The Apostle John then adds this statement in the latter part of vs. 3: “This is the spirit of the antichrist, which you heard was coming and now is in the world already.” This statement regarding the spirit of the antichrist parallels what John has previously stated in I John 2:18-27.

Remember, the spirit of antichrist is the perspective that Jesus Christ was not virgin born, that He did not live a sinless life, that He did not die a substitutionary death on the cross on behalf of sinners, that He was not buried, that He did not rise from the dead, that He did not ascend to heaven and that He is not coming back in power, might and glory.

Consider this question: “Is your Jesus the real and biblical Jesus?”

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

 

 

 

 

“Beloved, do not believe every spirit, but test the spirits to see if they are from God, for many false prophets have gone out into the world.” (I John 4:1)

Identifying false teachings and teachers is neither fun nor popular. However, identifying false teachings and teachers is biblical and necessary. It is also important for every generation within the church to undertake.

In I John 4:1, the Apostle John begins with his familiar address to his readers: “Beloved.” It is a term of deep affection and endearment by a pastor for his parishioners. John is reminding his readers that he has their best interests in mind.

The apostle balances this term of endearment with a command for obedience: “Do not believe every spirit.” True love is not shy from warning the beloved of the dangers in life and the responsibilities in living for Christ. John warns his readers to not trust in, commit to, depend upon and honor and worship any and every spirit they encounter. In other words, believers are to be discerning when they encounter teachers and philosophies which are clearly unbiblical.

Not only are believers in Christ to stop believing every spirit but also we are to “test the spirits.” This too is a present active command. To test means to thoroughly examine and to evaluate the genuineness of something.

Why does John issue these two commands? The purpose of not believing every spirit but rather to test the spirits is “to see if they are from God.” One of the tasks of the church, and individual believers, is to evaluate whether teachings are from God and are biblical or are they from another source, spirit or worldview.

Remember the basic two worldviews? First, there is Biblical Theism which teaches that God Exists, that He has determined what is right or wrong, and has also indicated what man’s purpose is which is to honor and glorify the One, True God. The alternative worldview is Atheistic Humanism which teaches the exact opposite of Biblical Theism.

Therefore, the child of God is to be constantly examining what people are communicating to them and to the church in order to evaluate whether they, and what they teach, is truly biblical and from the Lord.

John then gives a decisive reasoning for these two commands: “For many false prophets have gone out into the world.” Jesus had warned people against false prophets (Matt. 7:15; 24:11, 24; Mark 13:22; Luke 6:26). The
Apostle Paul warned us (Acts 20:28-30; I Thessalonians 5:20-21). The Apostle Peter warned us 2 Peter 2:1-22). Jude warned us (Jude 4-19).

In the current culture in which tolerance for everything is applauded, the one thing false teachers cannot tolerate is truth and the one thing the church must not tolerate is false teaching and false teachers.

We are commanded to evaluate the message and the messenger by the Word of God.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

                                                                                    

“Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us.” (I John 3:24)

Reciprocity. What does this word mean?

Reciprocity means a mutuality, and exchange, a tradeoff or an interchange. Therefore, reciprocity can pertain to politics, finances, and even agreements between members of one’s family.

For example, reciprocity may refer to an agreement a father makes with his son: “You mow the lawn and take out the garbage and do your chores without anyone reminding you to do so and you may borrow my car Saturday night.” In this agreement, both sides keep their side of the agreement. The son does his chores and the father allows his son to borrow the car on Saturday night.

In the case of our relationship with God by grace alone, through faith alone through the person and work of Jesus Christ alone, reciprocity takes the form of a familiar and ongoing theme with the Epistle of I John.

God abides in the believer. This abiding began by the regenerating power of the Holy Spirit in the soul of the dead sinner through the preaching of the gospel. The Holy Spirit not only generates new life within the sinner but also faith (Ephesians 2:1-9). The sinner is born again in order to believe (John 3:1-3). In other words, regeneration precedes faith. The result of regeneration is conversion.

When conversion occurs, which not only involves faith in Christ but also repentance from one’s sin, the sinner begins the journey of growing in the grace and knowledge of the Lord Jesus Christ (2 Peter 3:18). This journey and growth is evidenced by an increasing obedience to the Word of God. This obedience is not born by a desire to become a child of God but rather as an indication that the individual in question is a child of God.

John says “Whoever keeps his commandments abides in God.” This is a simple truth with significant implications. This is John’s keynote theme. The reciprocity is that not only does the believer abide in God but also God abides in the believer. Additionally, we also know and understand that God abides in us by the Holy Spirit who the Father has given to us.

Dr. John Walvoord writes, “Two themes appear in this verse. The first theme is the epistle’s first reference to God, or Christ, abiding in each obedient believer. Those who obey His commands (cf. 2:3; 3:23; 5:2–3) live (menei, “abide”) in Him, and He in them. That the abiding life involves this mutuality (reciprocity) is made plain in the Parable of the Vine and the Branches (John 15:4–5, 7). The second idea is the epistle’s first of six explicit references to the Holy Spirit (cf. 1 John 4:2, 6, 13; 5:6, 8; cf. “the Holy One” in 2:20). The way a believer can verify that God lives (menei, “abides”) in him is by the operation of God’s Spirit in his life. John then showed that God’s Spirit is the Spirit of both faith (4:1–6) and love (4:7–16)—the two aspects of the two-part “command” given in 3:23.”

What evidence is there that the Holy Spirit is working in your life? Are you obeying God’s commandments? Are you displaying the fruit of the Spirit (Galatians 5:22-23)? Are you mortifying your sin (Romans 8:13)? If these are true in your life, rejoice that you are a child of God. If not, repent of your sins and receive Jesus Christ as your Lord and Savior.

May the Lord’s truth and grace be found here.

Soli deo Gloria!