Author: Calleen Hough

Setting the stage

At the onset of the Great Tribulation, certain things will happen that will make it clear that this last period of time has started. After the Lamb of God takes possession of the book with the seven seals and the heavenly host worship him, “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory and blessing” (Revelation 5:12); then, the Lamb of God will begin to open the seals and set the stage for his defeat of Satan and his demonic forces. Jesus described this event in his Olivet discourse shortly before he was crucified. It says in Matthew 24:3, “Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?'” (NKJV). In response to their questions, Jesus identified several things that will apparently happen before the rapture of his church (Matthew 24:4-14).

According to Jesus, a key feature of the end of the church age is the “gospel of the kingdom will be preached in all the world as a witness to all the nations” (Matthew 24:14). In other words, the Great Commission will have already been completed (Matthew 28:18-19). Then, judgment of the world will begin. In what seems to be quick succession, the first four seals of the book written within and on the backside (Revelation 5:1) are removed and four horsemen enter the scene. The imagery of the four horsemen comes from Zechariah 1:8-17 and 6:1-8 where divine judgment brings peace to the earth. Zechariah was told that the four horsemen were “the four spirits of the heavens, which go forth from standing before the Lord of all the earth” (Zechariah 6:5). The sequence of the four horsemen’s entrance indicate there will first be a military conquest, then bloodshed, followed by a famine, and finally the death of one fourth of the world’s population (Revelation 6:2-8).

The opening of the first six seals of the book that was given to the Lamb of God seem to precede the sealing of the 144,000 servants of God from the tribes of the children of Israel, but it could be that all these things happen very quickly, perhaps in rapid succession within a single day after the sealing of the servants because the four horsemen are told, “Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3). Immediately following the sealing of the servants, John says in Revelation 7:9, “After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed in white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.”

The appearance of the great multitude before the throne might be a result of the rapture of the church taking place even though it isn’t mentioned specifically. Jesus’ explanation of the signs of the end of the age included an event that appears to be the rapture. He said, “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. ‘Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that it is near—at the doors!'” (Matthew 24:30-33, NKJV). Since Jesus included this event in the signs of the end of the age, it seems reasonable to assume that it takes place before the four horsemen are sent out.

Jesus indicated life would seem normal just before the rapture takes place. He said, “Two women will be grinding at the mill: one will be taken and the other left. Watch therefore, for you do not know what hour your Lord is coming” (Matthew 24:41-42, NKJV). Once the four horsemen are sent out, things will change dramatically on Earth. The opening of the sixth seal of the Lamb’s book indicates cosmic disturbances will take place that leave no doubt God’s judgment of the world is taking place. John said, “I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, and said to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?’” (Revelation 6:12-17, NKJV).

Lamb of God

John’s visit to the throne room of heaven took place at a time when an important event was commencing. As he viewed the worship of one who sat on a throne by twenty four elders who proclaimed, “You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created,” ( Revelation 4:11, NKJV) John “saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals” (Revelation 5:1). The mysterious book is believed by some to be a copy of the New Covenant that God enacted when Israel was about to be expelled from the the promised land in actualization of the most severe covenant curse (Major Covenants of the Old Testament, KJSB, p. 16). John said about this book, “And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon” (Revelation 5:2-3).

The fact that no one was able to open the book or to look at its contents suggests that it was a legal document of some sort that might have contained private information, perhaps a will that could only be read by the heir to the estate. John said, “So I wept much, because no one was found worthy to open and read the scroll, or to look at it. But one of the elders said to me, ‘Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals'” (Revelation 5:4-5, NKJV). The Greek word translated prevailed, nikao means to conquer or get the victory (G3528). This is the same word that was used in each of the messages John was given for the seven churches regarding their reward for overcoming (Revelation 2-3). Jesus said in his message to Laodicea, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21, italics mine).

The specific victory that Jesus won took place when he died on the cross at Calvary. John said, “And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne” (Revelation 5:6-7). The transfer of the book from the right hand of him that sat on the throne to the Lamb of God which taketh away the sin of the world (John 1:29) likely signified the completion of God’s plan of salvation. At that point in time, it’s possible that the Lamb’s work will be finished in that everyone that wants to accept his substitutionary death on the cross as payment for their sins have already done so. John said, “And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints” (Revelation 5:8).

The scene that took place as John looked on could have been a type of coronation in which the Lamb of God was ascending to the throne. The elders worship of the Lamb signified their acceptance of his authority over them. What seems to be clear about what was happening was that a transfer of power was taking place and the Lamb was claiming his inheritance which was documented in the book with seven seals. One of the roles that Jesus fulfilled was the kinsman redeemer of Israel. The kinsman redeemer was a blood relative that qualified to buy back property that had been sold for debt. “The book of Ruth is a beautiful account of the kinsman-redeemer. His responsibility is summed up in Ruth 4:5: ‘What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.’ Thus the kinsman-redeemer was responsible for preserving the integrity, life, property, and family name of his close relative or for executing justice upon his murderer” (H1350). It says in Ruth 4:13 that after Boaz claimed Elimelech’s property, Ruth became his wife.

One aspect of what was taking place in the throne room in heaven was the settlement of Israel’s debt of sin against God. After the elders fell down before the Lamb, John said, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou was slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth” (Revelation 5:9-10). The Greek word translated redeemed, agorazo (ag-or-ad’-zo) is properly translated as “to go to market, i.e. (by implication) to purchase” (G59). Jesus purchased or bought back the souls of believers from Satan with his own blood which was shed on the cross. The prophet Hosea portrayed this transaction when God instructed him to purchase his wife out slavery. “Then the Lord said to me, ‘Go again and love your wife, even when she is loved by another and is not faithful. Love her as the Lord loves the people of Israel, even when they turn to other gods and love cakes of dried grapes.’ So I bought her for fifteen pieces of silver money and ten baskets of barley. Then I said to her, ‘You must stay with me for many days, and be faithful to me. Do not have another man, and I will also be faithful to you’” (Hosea 3:1-3, NLV).

One of the parables Jesus told the religious leaders that wanted to kill him was about a marriage dinner. Jesus said, “The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come….But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.’” (Matthew 22:2-9, NKJV). The marriage supper of the Lamb that is recorded in Revelation 19 indicates that the great whore must be judged and the blood of God’s servants avenged before the wedding can take place, chapters 16 – 18 record that process. Revelation 5:13 appears to take place at the end of that process. It says, “And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’” (NKJV).

Throne room of heaven

After he was given messages for the seven churches in Asia, John received an invitation from Jesus to join him in the throne room of heaven. John said, “After this, I looked and saw a door standing open in heaven. The first voice I heard was like the loud sound of a horn. It said, ‘Come up here. I will show you what must happen after these things.'” (Revelation 4:1, NLV). “Some interpreters find the rapture of the church in this verse” (note on Revelation 4:1), but John made it clear that he did not physically go to heaven. He went to be with Jesus in some spiritual form. He said, “And immediately I was in the spirit: and behold a throne was set in heaven, and one sat on the throne” (Revelation 4:2).

John’s reference to the door of heaven standing open might indicate there was an open invitation and that anyone that wanted to could enter the throne room. If so, it seems likely that the timing of John’s visit was sometime before the rapture of the church because Jesus indicated in his parable of the ten virgins that when “the bridegroom came; and they that were ready went in with him to the marriage,” the door was shut (Matthew 25:10). Jesus went on to say, “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ But he answered and said, ‘Assuredly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.” (Matthew 25:11-13, NKJV). Based Jesus’ parable, it appears that at least while the marriage of the lamb is taking place (Revelation 19:7), access to heaven will be restricted.

The scene depicted in John’s visit to the throne room of heaven is similar to the prophetic visions of Ezekiel (Ezekiel 10:1-14) and Isaiah (Isaiah 6:1-3) with the exception of the “twenty four elders, sitting, clothed in white raiment; and they had on their heads crowns of gold” (Revelation 4:4). It is possible that these twenty four elders are “representative of either the whole company of believers in heaven or an exalted angelic order worshipping and serving God there” (note on Revelation 4:4), but more than likely, John was looking at a future state of the throne room because Jesus told John he was going to show him things that would happen later (Revelation 4:1).

The important thing to note about John’s visit to the throne room of heaven was the activity that was going on there. Four winged creatures never ceased to praise Jesus. They “speak of His shining-greatness and give honor and thanks to Him Who sits on His throne as King” (Revelation 4:9, NLV). In the midst of this continuous worship service, it says in Revelation 4:10, “the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created’” (Revelation 4:10-11, NKJV).

One of the things that John’s visit to the throne room of heaven might represent is the gathering and preparation that takes place in the bridegroom’s chamber or dressing room while he and his groomsmen wait for the wedding ceremony to begin. Jesus’ return to Earth is depicted as a bridegroom coming to meet his bride. It says in Matthew 25:5-6, “But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’” The Greek word translated was delayed, chronizo (khron-id’-zo) is derived from the word chronos (khron’-os) which means “a space of time” (G5550). Paul used the word chronos to refer to the time apportioned by God for his plan of salvation to be worked out (1 Thessalonians 5:1-2, NKJV).

The Apostle John, like most Christians for the past 2000 years, was probably wondering why Jesus hadn’t returned to Earth as he promised he would. Jesus may have brought John to his throne room to show him he wasn’t just sitting idly by while the world went on without him. The casting of the elders crowns before Jesus’ throne might have been a signal that indicated it was time for the wedding ceremony to begin. The elders refrain, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Revelation 4:11), somewhat like a drum roll, announced to everyone that the climatic moment they had all been waiting for had finally arrived.

Seven churches

The book of Revelation is believed to have been written by the Apostle John near the end of his life while he was exiled on the island of Patmos. John began his book by explaining his situation. He stated, “I, John, am your Christian brother. I have shared with you in suffering because of Jesus Christ. I have also shared with you His holy nation and we have not given up. I was put on the island called Patmos because I preached the Word of God and told about Jesus Christ” (Revelation 1:9, NLV). John went on to say that he had received a visit from the resurrected Jesus Christ who told him, “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicia” (Revelation 1:11).

The seven churches identified in the book of Revelation were actual churches that existed at the end of the first century, They were all located about 50 miles apart, forming a circle in the Roman province of Asia which lies in modern western Turkey (note on Revelation 1:4). It is not known why these particular churches were singled out, but they apparently had some significance in the establishment of Jesus’ worldwide ministry of spreading the gospel. The seven churches were represented by seven candlesticks in John’s vision of the resurrected Christ. John stated:

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. (Revelation 1:12-16)

The representation of the churches by candlesticks may have had something to do with the illustration Jesus used of Christians being salt and light. In his Sermon on the Mount, Jesus told his followers, “Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house” (Matthew 5:14-15).

The seven churches identified in the book of Revelation were both commended and rebuked by Jesus for the work they were doing to establish God’s kingdom on Earth. John was given specific instructions to write to each of these churches and to let them know what Jesus had told him about their ministries. The seven distinct messages are recorded in Revelation chapters two and three. Each of the messages began with unique identifier of the resurrected Lord and ended with a promised reward for those that overcame a specific type of opposition to their ministry. The message to the Ephesians stated:

“These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: ‘I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary…To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.'” (Revelation 2:1-7, NKJV)

The Greek word translated overcomes, nikao (nik-ah’-o) is derived from the word nike (nee’-kay) which figuratively refers to a means of success (G3529). Jesus’ instruction to the Ephesians was to “do the first works” (Revelation 2:5). What he most likely meant by that was to get back to the basics of preaching the gospel. In his letter to the Ephesians, Paul addressed the topic of spiritual warfare. Paul encouraged the believers in Ephesus to, “Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6:11-12, NKJV).

Jesus’ promises to the believers that were able to overcome obstacles to their ministries (Revelation 2:7, 11, 17, 26; 3:5, 12, 21) indicated there was a spiritual battle going on, even in the early church, that could potentially keep his gospel from being spread around the world. It is likely that John’s messages to the seven churches were meant to shore up their efforts and encourage these early warriors to do as Paul had done, fight the good fight and finish their course (2 Timothy 4:7).

Jesus’ final promise to the church of Laodiceans seemed to be one that applied to all Christians and suggested that the rewards Jesus promised for overcoming applied to his millennial reign on Earth. He said, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21). At the end of the Great Tribulation, John indicated all believers would reign with Christ for a thousand years. He said, “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years” (Revelation 20:4).

Church politics

John dedicated his third epistle to the topic of church politics. There was one leader in particular, Diotriphes who was impeding John’s work. He said, “I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us” (3 John 1:9, NKJV). Diotrephes may have been concerned that John’s position of being an apostle of Jesus Christ would cause his parishioners to see him as less important and perhaps not think his messages were authoritative enough. John said Diotrephes did not receive him, meaning he wouldn’t allow John to preach at his church.

It is possible that Gaius, the person John addressed his third letter to (3 John 1:1) was a member of Diotrephes’ church and he was trying to help John get an audience with the believers that attended there. Gaius had a reputation for lodging the itinerant preachers that visited his area in order to preach the gospel to the Gentiles (3 John 1:5-7). John commended Gaius for his service and encouraged him to continue his work. He said, “We therefore ought to receive such, that we may become fellow workers for the truth” (3 John 1:8, NKJV).

One of the things that seemed to be troubling John was the power Diotrephes exercised to control the membership of his church. John said, “Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church” (3 John 1:10, NKJV). Diotrephes ability to prevent people from attending his church was probably offensive to John because it was contrary to the way Jesus had treated people that came to him for spiritual help.

John instructed Gaius to be careful about his leadership choice. He said, “Dear friend, do not follow what is sinful, but follow what is good. The person who does what is good belongs to God. The person who does what is sinful has not seen God” (3 John 1:11, NLV). John’s opinion of Diotrephes was that he was leading people astray. The Greek word John used that is translated sinful, kakopoieo (kak-op-oy-eh’-o) refers to someone with bad character that injures others (G2554) and suggests that Diotrephes may not have been saved, but was being used by Satan to disrupt John’s ministry.

Deceivers

John’s brief message to the elect lady and her children focused on one central point, deceivers that were disrupting the spread of the gospel. John said, “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 John 1:7). The Greek word translated deceiver, planos (plan’-os) means an imposter (G4108). The Apostle Paul addressed the deception that was taking place near the end of his life in his first letter to Timothy. Paul said, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). Paul’s mention of seducing spirits and doctrines of devils indicated that he was addressing the spiritual warfare that typically accompanied his preaching of the gospel. John’s statement, “This is a deceiver and an antichrist” also indicated that he associated deception with Satan’s spiritual war against God.

The Greek word John used that is translated antichrist, antichristos (an-tee-khris-tos) refers to an opponent of the Messiah (G500). John indicated that antichrists or imposters that claimed to be Israel’s Messiah were present in the world during his lifetime. These deceivers were apparently supported by demonic powers that were used to make people think God was at work in these fake ministries. The terms Paul used “seducing spirits” and “doctrines of devils” (1 Timothy 4:1) were specifically meant to point out that there was more than just human effort behind these kinds of attacks. The Greek word translated devils, daimonion (dahee-mon’-ee-on) refers to a demonic being (G1140). Throughout his ministry, Jesus cast out demons from human bodies. Mark’s gospel states about Jesus’ ministry, “Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him” (Mark 1:34, NKJV).

John’s primary concern about the deceivers that were making their way into the first century churches was that Christians were being taken in by their lies. John stated plainly that the doctrine of Christ was the only gospel message that should be preached (2 John 1:9). He said, “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds” (2 John 1:10-11). “The instruction does not prohibit greeting or even inviting a person into one’s home for conversation. John was warning against providing food and shelter, since this would be an investment in the ‘evil deeds’ of false teachers and would give public approval” (note on 2 John 1:10). The one thing that seems clear from John’s warning about deceivers was that they were hard to spot and even though their doctrines were false, they were convincing people that they could go to heaven some other way than believing in Jesus Christ.

The elect lady

John wrote his second epistle to “the elect lady and her children.” This unusual greeting may have been John’s way of singling out an individual that preferred to remain anonymous or code words for a group of people that John knew would understand who they were without mentioning any names. John’s second letter was written around 85-95 A.D., a time period when the persecution of first century Christians was at a peak. John may have wanted to let his audience know that they were highly regarded by him and yet were being protected from unnecessary exposure.

The Greek word translated lady, Kuria (koo-ree’-ah) is the feminine of the word kurios (koo’-ree-os) which means supreme in authority (G2962). Kurios is most often translated as Lord and was used primarily to address Jesus during his ministry on Earth. John may have used the female version of the word kurios intentionally to signify the church or the entire body of believers that was later identified as “the bride” in his book of Revelation. The Greek word translated elect, eklektos (ek-lek-tos’) means select or chosen out. Eklektos also appears in Revelation 17:14 where it says, “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (italics mine)”

John’s message to the elect lady was prefaced with a declaration of authenticity, something that would make it clear to the readers of his letter that it was indeed John that was writing to them. He stated, “The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; for the truth’s sake, which dwelleth in us, and shall be with us forever” (2 John 1:1-2). The Greek word translated truth, aletheia (al-ay’-thi-a) was somewhat of a signature word for John. He used it 20 times in his gospel to communicate the message of Jesus to unbelievers that were skeptical about his deity. John was most likely referring to Jesus when he said, “all they that have known the truth; for the truth’s sake, which dwelleth in us, and shall be with us forever” because Jesus referred to himself as the truth when he told his disciple Thomas “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

John took great care to open his letter to the elect lady and her children in a way that was unmistakable even though the letter itself was very brief, only 13 verses from beginning to end. It hardly seems worth it to go to such great lengths to formulate an elaborate greeting for a letter with so little content. It seems as if John’s primary objective was to acknowledge his reader rather than to convey an important message. Perhaps, John was sending what we would refer to today as a quick note or an instant message, just to let them know he was alive and well. John’s closing comment suggests that he intended to make a personal visit and preferred to speak to the elect lady, whoever she was, face to face. He told her, “Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full” (2 John 1:12).

The Victory

John’s first epistle was written to a broad audience of believers that needed to understand the basics of what it meant to be a Christian. He explained, “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (1 John 2:1-2, NKJV). The Greek word translated advocate, parakletos (par-ak’-lay-tos) refers to “Christ in his exaltation at God’s right hand, pleading with God the Father for the pardon of our sins” (G3875). Parakletos not only refers to Jesus’ exalted position in heaven, but also refers to the Holy Spirit’s role in leading believers to a deeper knowledge of the gospel truth.

John warned his audience about their attraction to the world getting in the way of their relationship with Christ. He said, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world” ( John 2:15-16, NKJV). The Greek word translated world, kosmos (kos’-mos) means an orderly arrangement, but it is primarily concerned with unbelievers and their way of life (G2889). Kosmos specifically relates to the realm of sin which is controlled by Satan and organized against God and righteousness (note on 1 John 2:15). John used the Greek word agapao when he said, “do not love the world or the things in the world,” suggesting that the world was not to be substituted for or to take the place of a relationship with God and his gift of eternal life.

John encouraged his audience by stating, “For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” (1 John 5:4-5, NKJV). John indicated that faith in Jesus was the means of success in one’s spiritual life (G3529). It was the only way to overcome the world or you might say, keep Satan out of our business. John went on to say, “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 John 5:14-15, NKJV). In other words, the victory believers have in Christ is the assurance of answered prayer. When we put our faith in Christ, Jesus listens to us when we pray and intercedes on our behalf with his Father so that God will do what we ask him to, as long as it is consistent with what is written in the Bible.

Love

John’s first epistle focused on the characteristics of God that are expected to be seen in his children. John started out by saying that God is light and in him there is no darkness (1 John 1:5) and then stated, “If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth” (John 1:6). John was pointing out that there should be similarities between Jesus’ behavior and our own. The way that we become like Jesus is by following his instructions and confessing our sins to God. John said, “If we live in the light as He is in the light, we share what we have in God with each other. And the blood of Jesus Christ, His Son, makes our lives clean from all sin.” (1 John 1:7, NLV).

John’s understanding of the transformation that occurs through spiritual rebirth was limited, but he saw Jesus as the pattern that all born-again believers were to follow. John acknowledged his limited understanding when he said, “Dear friends, we are God’s children now. But it has not yet been shown to us what we are going to be. We know that when He comes again, we will be like Him because we will see Him as He is” (1 John 3:2, NLV). John seemed to be saying that our eternal existence begins the moment we accept Jesus as our savior, but our likeness or similarity to Jesus is limited by our current physical form. John talked about seeing Jesus as if it was a requirement for the full manifestation of our eternal character to become operational.

John mentioned the quality of love numerous times in his first epistle. The Greek words agapao (ag-ap-ah’-o) and agape (ag-ah’-pay) appear more than 20 times in the second and third chapters of 1 John alone. John said, “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 John 3:16). John went on to say that our love for other believers should be demonstrated in tangible ways that can be measured (1 John 3:18) and then, he said about God, “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight” (1 John 3:22).

John implied there was a connection between obedience to God’s commandments and getting answers to our prayers. John clarified what he meant by keeping God’s commandments when he stated, “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment” (1 John 3:23). Basically, what John was saying was that all God requires us to do in order to be blessed by him is to be born again and to love each other, but according to John, our ability to love others isn’t even dependent on us; it’s dependent on the indwelling of the Holy Spirit (1 John 3:24).

Jesus connected being born again with the indwelling of the Holy Spirit and made it seem as if these two aspects of spiritual life were essentially one and the same. Jesus told Nicodemus:

Whatever is born of the flesh is flesh. Whatever is born of the Spirit is spirit. “Do not be surprised that I said to you, ‘You must be born again.’ The wind blows where it wants to and you hear its sound. You do not know where it comes from or where it goes. It is the same with everyone who is born of the Spirit of God.” (John 3:6-8, NLV)

Jesus indicated that the only requirement for being born again was to believe in him. He said, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

John identified God as the source of agape or unselfish love and went so far as to say that apart from God it is impossible for us to love each other the way God loves us. He stated, “Dear friends, let us love each other, because love comes from God. Those who love are God’s children and they know God. Those who do not love do not know God because God is love.” (1 John 4:7-8, NLV). John indicated that God demonstrated his unselfish love toward us by sending his son Jesus into the world to be the propitiation for our sins (1 John 4:9-10) and then he stated, “Beloved, if God so loved us, we ought also to love one another” (1 John 4:11).

No darkness

John used a clear and simple illustration, light and darkness, to differentiate between believers and unbelievers. Like some Christians today, the early believers wanted to know how they could tell if someone was saved. In order to set the stage, John began his first epistle talking about Jesus as a manifestation of something that had already existed before his birth (1 John 1:2). The Greek word translated manifested, phaneroo (fan-er-o’-o) means to appear, but in a deeper sense “to be manifested is to be revealed in one’s true character” (G5319).

John declared, “This then is the message which we have heard of him, and declare to you, that God is light, and in him is no darkness at all” (1 John 1:5). John’s statement that there is no darkness at all in God implies that he is the opposite of darkness or the negation of darkness. What I believe John was getting at was the idea that there can be an absence of evil or sin in a person. Jesus was sinless, but if you looked deeper, you would see that he never had an evil thought, there wasn’t even a tendency to think wrong thoughts in his true character.

John wanted believers to understand that Jesus’ perfection could be transferred to them. He explained, “But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his son, cleanseth us from all sin” (1 John 1:7). In essence, John was saying that darkness could be removed and replaced with light. John identified the process whereby the removal takes place. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

After establishing that God is light and believers are to be like him, John said, “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3). The Greek word translated keep, tereo (tay-reh’-o) refers to a watch or someone that stands guard (G5083). John was not saying that believers were expected to be sinless. What he meant was that a believer should be aware of his sin and confessing it to God so that he could be forgiven.

Some of the first century believers thought that God’s commandments were no longer relevant to them. They thought forgiveness meant they were free to do as they pleased. John made it clear that the commandments were still in affect (1 John 2:7). As a way of letting the believers know that not only were God’s commandments still in affect, but they were going to be held to a higher standard, John stated, “He that saith he is in the light, and hateth his brother, is in darkness even until now” (1 John 2:9).

John’s stern warning may have shocked some of the early Christians who thought refraining from murder was a difficult challenge. The point John was trying to make was that even the smallest offense needed to be confessed. John explained, “I write unto you, little children, because your sins are forgiven you for his name’s sake” (1 John 2:12). The only way a believer becomes free from sin is by confessing everything.