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The Biggest “But” in the Bible (Ephesians 2:4)

By Jeremy Myers
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The Biggest “But” in the Bible (Ephesians 2:4)
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Trivia time! What’s the biggest but in the Bible? We will discover the answer to that question today in our study of Ephesians 2:4. I will also answer a quick question from a reader about the topic of Calvinism. Before that, however, I have a bit of news! I now accept Dogecoin and other cryptocurrencies on my website, and if you follow some suggested steps, you can earn about $60 in free cryptocurrency, which you can then use to join my discipleship group, cash it out, or keep it invested.

How to Join My Discipleship for FREE and also get paid $50!

If you’ve been thinking of joining my discipleship group for a while, I have a way for you to get one month free and also get paid $50 extra in the process. If you’re already part of my discipleship group, you can do this also.

I now accept cryptocurrency as payment for my discipleship group. I am particularly excited to announce that I now accept Dogecoin. It’s my favorite Cryptocurrency. You may remember I talked about Dogecoin back in February, when Dogecoin was worth $0.07. Today it is worth $0.19. Bitcoin, by the way, is at about $32,000.

I want to make sure I tell you that I am NOT giving you financial advice. I am sharing what I did to buy a little crypto and get free crypto in the process, and how you can do it too.

If you don’t know what a cryptocurrency is, it is a digital form of money. You have probably heard of Bitcoin. It is the most famous cryptocurrency, but there are others as well. My favorite is Dogecoin. But anyway, just as you can pay with regular money to buy products and services from stores and business, you can also use digital money like Bitcoin or Dogecoin to buy the same products and services. And my website at RedeemingGod.com is one of the online stores that now accepts cryptocurrency as a form of payment.

Anyway, here is how you can get a free month of my Discipleship Group PLUS about $50 worth of free cryptocurrency. I have a link here that walks you through the process step-by-step of getting your free cryptocurrency, and then use some of it to join my discipleship group, but the basic steps are as follows …

  1. Set up a free Coinbase account using my referral link. Setting it up and getting verified took me about 30 minutes.
  2. Buy at least $100 of cryptocurrency and get $10 in free Bitcoin.
  3. Take all the Cryptocurrency “educational” courses from Coinbase. There’s quite a few of them. Each one takes about 5 minutes, but will pay you about $3-$10 in other forms of cryptocurrency. When I did this, it took me about 30 minutes, and I received about $50 in a variety of cryptocurrencies.
  4. So, after about an hour of work, I put $100 of cryptocurrency, and ended up with about $160 in cryptocurrency. Not a bad return for one hour of work.
  5. Personally, I took all the various cryptocurrencies in my Coinbase account, and convert them into one. Conversion is free on Coinbase. I chose Dogecoin because it’s my favorite, but you might choose Bitcoin since it’s the king of crypto right now, or one of the others, such as Ethereum or Litecoin.
  6. Anyway, at this point, you could do what you want with the cryptocurrency. You could sell it all and deposit it back into your personal banking account. Or, you could use $9 of it to join my discipleship group. My page on cryptocurrency shows you how to use crypto to join my Discipleship group. The process is about as simple as using your credit card.

Now, I know you have probably heard that cryptocurrency is risky and volatile. It is. So I am not giving you financial advice. However, one of the reasons I am interested in cryptocurrency is because I see the economic inflationary pressures that are in the world today, and believe that cryptocurrency is one way to protect against inflation. While the government can print trillions of dollars any time they want, there will only ever be 21 million Bitcoin. But of course, since Bitcoin is so scarce, that makes people unwilling to spend it. They would rather hold on to it. But Dogecoin was made to be spent. Many say that Bitcoin is like gold. You buy it and hold it. But Dogecoin is like dollars. You use Dogecoin for buying and selling.

Anyway, do your own due diligence and don’t invest too much into crypto, as it is volatile and risky. But if you wanted make a quick $60 in crypto and use some of it toward joining my discipleship group, that option is now available to you. You can, of course, use your crypto to get access to my Discipleship group for a full year, but it costs $89, so you wouldn’t be able to get the full year for free.

Anyway, let me know if you have questions about this. You can message me through my website or on Twitter.

Question About Calvinism

I found and read your explanation of John 6:41-47. I liked the way you explain it. Can I hear more about your ideas against the doctrines of TULIP?

Yes! I have a list of the articles I’ve written on Calvinism and the doctrines of TULIP.

I eventually want to finish that series of articles and turn them into a book, but I have about ten book projects that currently have higher priority… But eventually … Lord willing.

The Biggest But in the Bible (Ephesians 2:4)

Ephesians 2:4 contains the biggest “but” in the Bible. To see why this is, let’s quickly review what we have seen so far in Ephesians 2.

Ephesians 2 is all about how God solved the greatest problem in human history. The problem, as we saw in Ephesians 2:1-3, is that humans engage in endless cycles of violence against one another, and we do all of it in God’s name. These actions are the satanic spirit, the accusatory spirit, the spirit of this age. All of society and culture is based on violence against one another, and we humans know of no other way to live.

Paul wants to tell us how to fix this problem. He explains the solution to this problem in Ephesians 2:4-10. And Paul begins talking about the solution to this problem of human violence with the two important words … “But God … ”

But God Ephesians 2:4

BUT Godโ€ฆ

Sometimes the smallest words in Scripture are the most important. And this little word โ€œButโ€ is one of the biggest buts in Scripture. The word is a conjunction, and in this case, and adversative conjunction, showing a contrast between what Paul has just said, and what he is going to say next.

The contrast here is between how we behave as humans and how God does.

Remember, one aspect of the greatest problem we humans have is that when we engage in violence against others, we do it in God’s name. This means that when we march off to war, we do it with prayers and blessings from our pastors and priests. We engage in “Holy War” or “Just War” against our enemies. We think that when we seek to harm, stop, or even kill our enemies, we are doing God’s will.

Even when our enemy is just a neighbor or a coworker, we do this. Hopefully we don’t want to kill them or harm them, but when we have conflict with a neighbor, coworker, or even a family member, we tend to view the other person as morally inferior.ย Theyย are the sinners. They are greedy and arrogant.ย Weย are the righteous ones.ย Weย are only standing up for truth and justice. Our stand for righteousness requires us to call them out, condemn their sin, and maybe even getย themย in trouble.

love your enemiesThat is the way we all behave almost all of the time. Our actions are justified and righteous, and the actions of those who oppose us are evil and wicked.

And since our actions are righteous, this means that God is on our side. And since God is on our side, this means He is against our enemy, just as we are. We assume that God wants to see them punished just as much as we do. And sometimes, we might push things a little bit to see that our enemies do receive the punishment they deserve.

But God…

Do you see why these two words are so important?

But God.

This is the way we behave and we think God is on our side … but God.

You could stop right here and almost fill in the rest yourself. If we hate our enemies, condemn our enemies, and want to see our enemies destroyed, and we think God is on our side on this, … but God … what do you think comes after that?

But God is not on our side the way we think.

But God wants nothing to do with our violence and hatred against others.

But God loves our enemies and wants to see them rescued and loved just as much as we do.

But God views our enemies the same way He views us … as objects of His love and affection, worthy of nothing but grace, mercy, forgiveness, and acceptance.

And indeed, in Ephesians 2:4-10, Paul goes on to say very similar things as we have just guessed. Indeed, right here in Ephesians 2:4, Paul mentions that God is rich in mercy, and that He acted out of His great love for us.

We must be careful to recognize that these terms of mercy and love apply to everyone in the world. We must not think that God is only rich in mercy toward us, and that He only extends His great love toward us, while in the meantime, He hates our enemies. No, the love and mercy of God are universal in their extent. They apply to all of us. To the entire human race.

And the word for love that Paul uses here, by the way, isย agape.ย So this is God’s unconditional love for all of us. We will learn next time that God loved us even while we were in our sin. God does not wait for us to become righteous and holy before He loves us. God loves us while we are still sinners (Ephesians 2:5, Romans 5:8). There are no conditions to God’sย agapeย love. He simply loves because He IS love and because we are objects of His love. He loves all humans all the time, regardless of what they have done, who they are, or even if they love God in return.

Here is what this means:

We hate our enemies and want to see them ruined, but God loves our enemies and wants to see them succeed.

We want to see our enemies “face justice,” but God extends mercy to them.

God loves you

This is the beginning of the radical message Paul outline in Ephesians 2:4-10. He explained the problem humanity faces in Ephesians 2:1-3, and now he begins to unfold the solution to this problem. And the first initial and shocking truth is that when it comes to how we view our enemies, God is NOT on our side. Well, He is on our side, but He’s on their side too, and He doesn’t have the same view of our enemies as we do. His view of our enemies is radically different.

Do you see why this is the biggest “But” in the Bible?

Paul has described the greatest problem we humans face, and now Paul says “But God … ” is not part of this problem the way we humans think He is. Quite to the contrary, God wants to bring an end to all the violence and hatred.

When Paul says But God, he is saying that God stepped in to initiate a process of brining an end to the problem that human face. That’s why these two words are so important. They are central to the good news message about why God sent Jesus to this earth. God sent Jesus to show the world the way forward out of the human problem of violent sin.

Martin Lloyd-Jones once preached an entire sermon on these two words (See (#AmazonAdLink) God’s Way ofย Reconciliation, 59). Near the beginning of the sermon, he said this:

With these two words we come to the introduction to the Christian message, the peculiar, specific message which the Christian faith has to offer to us. These two words, in and of themselves, in a sense contain the whole gospel. The gospel tells us what God has done, God’s intervention; it is something that comes entirely from outside us and displays to us that wondrous and amazing and astonishing work of God which the apostle goes on to describe and to define in the following verses.

Yes, these two words are a hand grenade thrown into everything we think we know about God and His role in our life when it comes to dealing with our enemies. God has a completely different plan for how to deal with our enemies than we do. And this plan was revealed in Jesus Christ, which Paul goes on to describe in the following verses. And that is where we will pick up in our next study.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: bitcoin, Calvinism, cryptocurrency, dogecoin, Ephesians 2:4, grace, justice, love, mercy, TULIP, violence

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What is the Adoption as Sons in Ephesians 1:5-6?

By Jeremy Myers
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What is the Adoption as Sons in Ephesians 1:5-6?
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Do you know what it means to be adopted? Of course you do. We all know people who have adopted children. Maybe you have adopted a child, or maybe you yourself are adopted. But did you know what the modern form of adoption has almost no similarities with adoption in biblical times? If we don’t know how adoption worked in Bible times, we will misread and misunderstand Scripture. This study on Ephesians 1:5-6 explains how adoption worked 2000 years ago, so that we can better understand Ephesians 1:5-6.

Romans 9:4 adoption

But before we look at Ephesians 1:5-6, we will look at a current event and answer a question from a reader.

Current Event: The Fault Lines in Critical Race Theory

Critical Race Theory (CRT) and the Social Justice (SJ) movement are causing intense damage to the world, and to Christianity. Those who hold to CRT and SJ say they are trying to bring an end to racism, but their ideas actually do the exact opposite. And sadly, many Christians are falling prey to the ideas of CRT and SJ, which destroys the peace-bringing message of the gospel.

If you don’t know what Critical Race Theory is, or why it is so destructive to the gospel, I highly encourage you to read (#AmazonAdLink) FaultLines, the new book by Voddie Baucham Jr. It’s currently a best seller in numerous categories and is on the USA Today Bestseller list, but if you search Amazon for “Faultline,” it won’t show up on the first 10 pages of search results because Amazon and the proponents of CRT are trying to silence the information that Dr. Baucham includes in his book. So you can click the link above or search Amazon for “Faultlines by Voddie Baucham.”

(#AmazonAdLink)

The book is so important, I’m going to use the “Current Events” section of the next couple podcasts to talk about it.

Dr. Baucham begins the book by defining the key characteristics of Critical Race Theory. He points out that CRT is based on the theories of Karl Marx and class warfare (p. xii). So at it’s root, CRT is a form of Marxism. And Marxism has killed more people in the history of the world than any other political perspective. Marxism is inherently violent.

Due to this, proponents of Critical Race Theory are not interested in reforming culture and society. They want a revolution (p. xiii). This is why they are not interested in reforming the police. They want to defund the police.

The reason proponents of CRT want a revolution is because they believe that society is inherently racist … or is systemically racist … and so it cannot be fixed or redeemed; it must be destroyed. According to CRT, everything is based on white privilege and white supremacy (p. xv), including politics, education, economics, and business. So it all must be torn down. They even claim that things like logic and math are inherently racist. They say that minorities don’t primarily use logic and reason to make decisions and gain knowledge, but instead use stories, emotions, and experience (p. xvi-xvii). Therefore, any structure or society which is based on the sciences (which depend on logic and reason) is inherently racist because it favors white people.

This is why, by the way, if you ever try to use logical arguments and reason against Critical Race Theory, you get accused of being a racist, because logic is racist.

Now, a lot more could be said to explain CRT, and Dr. Baucham does in his book. But here is why Critical Race Theory is so destructive to society in general and to the gospel of Jesus Christ. According to numerous texts in the Bible, one of the things Jesus came to do was to tear down and destroy the divisions between the races. Proponents of CRT want to do the same thing, so that’s good. But proponents of CRT go about trying to destroy racism in exactly the opposite way as Jesus. As we will see when we study Ephesians 2, Jesus brought healing and reconciliation through forgiveness and grace. He killed the hostility between races, not by requiring others to die for Him, but by dying for the others.

The gospel does not call everyone to act the same and think the same, but rather to celebrate and enjoy our differences, because our differences are exactly how God made us to be. And where we are hurt or wronged, we are not to seek vengeance, retaliation, or the destruction of others, but instead are to love and forgive. If justice can be achieved, this is the only way to do it.

Dr. Baucham is extremely concerned about racism and justice. I am too. All Christians who truly follow Jesus want to see peace and reconciliation. But Critical Race Theory accomplishes nothing of the sort. If you want to learn more about this, I highly recommend you read (#AmazonAdLink) FaultLines: The Social Justice Movement and Evangelicalism’s Looming Crisis by Voddie Baucham, Jr.

I will discuss his book a bit more in future podcasts.

Letter from a Listener

I received this email from Michael Spina:

Hi Jeremy! Iโ€™ve been a member of your Redeeming God website and absolutely love everything you teach. I love your courses and books because I can tell youโ€™re very practical and truthful to what you say. Your judgements are very sound and donโ€™t favor any extreme views. Itโ€™s people like you who I seek out for assurance that Iโ€™m on the right track. In my personal opinion, your take on the Gospel is the most clearest and convicting, and is the most comparable to that of the Apostle Paul. I hope youโ€™re encouraged by that.

Now I do have a theological question. It is the story of Ananias and Sapphira in Acts. Iโ€™m sure you know the story. Did they commit the unforgivable sin? Because if not, why did they die? Why not be given the chance to repent?

Thanks for the encouraging email. That’s a great question!

I have struggled with this very question quite a bit, and plan to try to address it in a future book.

Here are my “notes” on this text … which are only theories at this point … sort of “leads” for me to follow when I get around to studying the passage in more detail:

—————————

Ananias and Sapphira - Acts 5

First, it is important to note that the text does not say God killed them. But this is the way it is often preached. All it says is that they fell down and died. Something very strange is going on here.

Note as well the result of these actions: Great fear fell upon all. Fear? If this was Godโ€™s actions, how could fear be the result?

One way to read the book of Acts is to see it has the two themes of “Filled with fear vs. filled with the Holy Spirit” or maybe we could say “Law vs. Love.” Acts shows a series of mistakes (based on the law resulting in fear) mixed with a series of miracles (based on the Holy Spirit resulting in love, joy, wonder, amazement, and awe). Luke tells us which it is by how he summarizes the response of the people. But in this case, great fear fell up on the people (Acts 5:5, 11) which hints that the Holy Spirit had nothing to do with these events.

But there is more. If crime scene investigators looked into these deaths, Peter would be the prime suspect. Peter had a violent streak, and his violence was always โ€œjustifiedโ€ by blaming it on God. In the Garden of Gethsemane, he tried to protect Jesus by attempting to behead Malchus, the servant of the High Priest. But Peter only got an ear, which Jesus then healed.

Has Peter changed? Well, he is changing, but he has not yet fully changed. He is zealous for God and for the law. He still thinks some Jews and Gentiles are outside of Godโ€™s grace (cf. Acts 10 and Galatians 1). Then there are Peterโ€™s words in Acts 5. Can a man lie to God? No. Despite what Peter says in Acts 5, the lie was directed at man (and specifically Peter); not at God.

What am I saying? Though it cannot be proven, the evidence leads one to believe that Peter had more to do with the death of Ananias and Sapphira than did God. Luke might have hinted at the use of poison when he noted that both Ananias and Sapphira fell down and breathed their last.

This is a very difficult text, so we must be careful to hold our conclusions lightly. One thing is for sure though … God did not kill Ananias and Sapphira, and He does not kill people today, no matter how greedy or deceptive they are. And no matter what, they did not commit the unforgivable sin, and we can be sure to see both of them in eternity with the rest of the saints.

What is the Adoption as Sons in Ephesians 1:5-6?

In previous studies we have learned that election is not to eternal life, but to service, and the predestination is similar; it also is not to eternal life but is God’s predetermined plan about what He will do for believers. The theme of adoption in Ephesians 1:5-6 wraps these twin ideas together. If you are part of my discipleship group, you have access to an entire lesson on adoption in the Gospel Dictionary Online Course.

In Ephesians 1:5, Paul writes thatย God predestined us to be adopted as his sons.

Now, most people think of adoption the way adoption occurs today.

In the modern concept of adoption, only orphans are adopted. No one ever adopts their own children. But at the time of Paul, adoption was something altogether different.

In the Roman world, fathers had what was known asย patria potestas, or the fatherโ€™s power. It meant that a father had absolute power over his children as long as he lived and as long as they lived. If he was in financial need, he could sell his children into slavery. If he was angered by his children, he could legally kill them, imprison them, or make them his slaves. The father maintained this right even when his son became old enough to have a family of his own, even if the son held political office, and even if he was honored by all men. There are instances in Roman history of all of these things happening.[4]

It was also Roman law that a child could never possess anything, no matter how old they became. If you were a father, and your son was the age of 30 years old, and became very rich, all that the son owned was considered to be the property of the father until the father died.

It is also true that most fathers had many children by many different women. They were not polygamists; for the most part, they only had one wife. But many households also had slave women with whom the father often conceived children. These children were his children, they were not orphans, butโ€”and this is the keyโ€”they were not heirs.

So imagine the scene. A father could have multiple sons. He could have multiple sons by his wife, and he could have multiple sons by slave women. By default, the oldest son of the wife was considered the heir. But if the father didnโ€™t like the oldest son, and he liked a younger son of his wife, or even a son of one of the slave women, the father could adopt one of his own sons as his heir, thereby disinheriting the eldest son. It was even a common practice for a father to adopt the son of some other family as his heir. This was a way to form alliance between rich and powerful families.

One of the most famous examples of Roman adoption is when Julius Caesar named his grand-nephew, Octavian (who became Caesar Augustus), to be his heir. Some believe Julius Caesar already had a biological son with Cleopatra, named Caesarion, but who was never named as Caesarโ€™s heir. But Caesar Augustus was not the only one who was adopted this way. Almost every Roman family used adoption as a way to create political ties with other rich and powerful Roman families. During the Roman Empireโ€™s first 200 years, this adoption tradition became quite common, with Tiberius, Caligula, Nero, Trajan, Hadrian, Antoninus Pius, Marcus Aurelius, and Lucius Verus all becoming Emperor through adoption.

So in biblical times, adoption had nothing to do with welcoming an orphan into your family and making them your son or daughter. Instead, it was a way to declare one of your sons as an heir, or even the son of someone else as your heir. It had nothing to do with becoming a son in the family, and everything to do with being named the heir of the family wealth, power, and position. The adopt a son was to legally give them the right to the family inheritance. The legal ceremony of adoption was quite impressive and it gave the adopted the child the title of โ€œheir.โ€

Paul, of course, was a Roman citizen, and the letters in which he mentions adoption were written to other Roman citizens, so it makes sense that Paulโ€™s language about adoption matches the way it was practiced in Roman culture at that time.

So when Paul says that God has predestined us to be adopted as sons, he is saying that God promises to make us His heirs. As long as the child remained unadopted, he was considered to be slave, even though he was a child born of the Father.

Again, Paul talks about this exact idea over in Galatians 4:7: โ€œSo you are no longer a slave, but a son; and since you are a son, God has made you also an heir.โ€

We are sons by birth when we placed faith in Jesus Christ, yet, though sons, it is as if we were still slaves. But because of our Fatherโ€™s great love for us, He has decided that He will adopt us as heirs. We get into Godโ€™s family by regenerationโ€”or the new birth, but we become heirs of God through adoption. And while we are adopted now, we donโ€™t receive the full inheritance of our adoption until we enter into the eternal kingdom after death.

That is what Paul says God is promising to us here. God has named us heirs. We are heirs of God and co-heirs with Jesus Christ. This promise of predestination is not about God deciding who gets to heaven and who goes to hell; it is about God decided that rather than just one son getting all of His inheritance, all of His children get to share in the inheritance of His family. What a wonderful promise and blessing for His children!

3. Reasons for Predestination (Ephesians 1:5b-6)

The rest of Ephesians 1:5 and on into Ephesians 1:6 tells us why God has decided to do this for us. We see it is because it pleases him. God does this out of His good pleasure.

We see next he wants to adopts us because it is his will to do so. It is not our will. Romans 9:16 tells us that these things are not because of manโ€™s will, manโ€™s desire or manโ€™s effort. It is all due to Godโ€™s will and Godโ€™s mercy.

In Ephesians 1:6, we see that God does this because it will be to the praise of his glorious grace. Everything that God does, He does for His own glory and for His own praise. And here, it is all because of his grace.

This grace is not earned, it is not merited, it is not worked for. This grace is freely given us in the One he loves. It is freely given. There are no strings attached to this gift. It is freely given. It is not something we worked for, or else it would be given to us as pay.

If you remember back to Ephesians 1:3, Paul wrote that he was going to tell us about all the riches and blessings we have in Jesus Christ. This theme of blessings and riches dominates the first three chapters of Ephesians, but so far, in Ephesians 1:4-6, we have already seen several of these blessings.

  1. We have been chosen (elected) to be on God’s team for His plans and purposes in this world (Ephesians 1:4)
  2. We have been predestined so that no matter what, we will be glorified with God in eternity (Ephesians 1:5a)
  3. We have been adopted into God’s family so that we have all the rights and privileges of ruling with Him (Ephesians 1:5b)
  4. And in all three, He has poured out His love and grace upon us, both of which are infinite and free (Ephesians 1:4, 6).

What blessing will Paul talk about next? We will see when we consider Ephesians 1:7 next time.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: Acts 5, adoption, Ananias and Sapphira, critical race theory, election, Ephesians 1:5-6, grace, inheritance, love, predestination, social justice movement

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What does “passed from death to life” mean in 1 John 3:14?

By Jeremy Myers
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What does “passed from death to life” mean in 1 John 3:14?
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In 1 John 3:14, we read this:

We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death.

meaning of 1 John 3:14Is John saying that in order to receive eternal life, you need to love other Christians? Lots of other pastors and Bible scholars teach 1 John 3:14 in just this way, but is that really what John meant?

If so, then how can eternal life be received “by grace alone through faith alone in Jesus Christ alone”?

If eternal life isย alsoย earned by making sure we love other people, then eternal life is partially earned by good works, and is no longer by grace alone through faith alone.

So what is the meaning of 1 John 3:14?

The Theme of Fellowship in 1 John

To understand 1 John 3:14, it is first of all important to understand why 1 John was written.

The first letter of John is written so that the readers may live a life of fellowship with God and with one another (1 John 1:3).

What is 1 John all about

With this as his primary theme, John provides instructions throughout his letter about how to have fellowship with God and with one another.

Note that fellowship is not the same thing as a relationship (see Fellowship). You can be related to someone while not having any fellowship with them. Children are often estranged from parents, so that while they are still related, they never gather together to enjoy each otherโ€™s company.

The same thing can happen to those who are related to God and to one another through Jesus Christ. We can be spiritually related while failing to be in daily fellowship.

John writes his letter to make sure that those who read it maintain their fellowship with God and with one another.

With this theme in mind, John paints many contrasts in his letter, comparing the life out of fellowship with darkness and death, while describing life within fellowship as light and life (cf. 1 John 1:5-7; 2:8-10; 3:14-16; 5:11-13).

And while eternal life is mentioned in this letter (cf. 1 John 2:25; 3:15; 5:11), this is not because John is equating eternal life and fellowship, but because ongoing fellowship with God and one another is based on the unchanging fact of eternal life from God.

While you can have relationship without fellowship, you cannot truly have fellowship without relationship.

John knows his readers have the relationship with God and writes so that they might maintain their fellowship as well (cf. 1 John 2:12-14). To live out of fellowship is not to lose our eternal life, but to live away from light and love and in the realm of death and darkness.

1 John 3:14 is about fellowship with God and others

So when John writes in 1 John 3:14 that we know we have passed from death to life because we love our brethren, he is not talking about how we know we have eternal life, but how we know we are in fellowship with God and one another.

One way to know you are in fellowship with God is because you are in fellowship with other believers, that is, because you love one another.

The opposite is also true. Anyone who does not love his brother โ€œabides in death.โ€ The word โ€œabideโ€ means โ€œremain, or to continually dwellโ€ (see Abide), and so the one who hates his brother is not living in the fellowship that God wants and desires for us, but is instead continuing to live in the realm of death, from which Jesus rescued and delivered us.

1 John 3:14 is about escaping the realm of death in which we live, and experiencing true life

As seen in my studies on the word โ€œDeath,โ€ the world is controlled by death. We engage in rivalry and accusation which leads to the death of others, and we kill others in the attempt to avoid our own death. We also believe that the death of our enemies will bring peace, but violence against our enemies only results in an increase of their violence against us.

passed from death to life 1 John 3:14

Jesus came to rescue and deliver us from this never-ending cycle of escalating violence, but if we Christians continue to hate our brothers and live in rivalry against them, we have not escaped the control of death but continue to dwell in it and be ruled by it.

So, John invites his readers to love one another instead of hate, and in this way, escape the realm of death.

The context provides further evidence that physical violence against other human beings is what John has in mind when he writes about death. He is not talking about spiritual death or the loss of eternal life, or even that the one who hates his brother proves that he really wasnโ€™t a Christian in the first place.

The context has nothing to do with such ideas.

Instead, John directs the reader to the first death in Scripture, when Cain murdered his brother Abel (1 John 3:12). John also goes on to describe death as โ€œmurderโ€ (1 John 3:15).

While John does go on to say that no murderer has eternal life abiding in him (1 John 3:15), he does not mean that no murderer can be a Christian, or that no Christian can murder someone.

He means that when a Christian hates someone or murders someone (for this does happen), it is because they are continuing to follow the ways of this world, rather than the ways of God (see the discussion of 1 John 3:14-15 under Abide).

The meaning of 1 John 3:14

1 John 3:14 is not about gaining or keeping eternal life, or proving that you have it. Instead, it is about living in the way of life that God wants for His people, rather than the way of death that this world is accustomed to.

So, do you want to know that you are living in God’s way of life rather than the world’s way of death? You can know this if you have true and genuine love for other people.

Does this help you understand 1 John 3:14? Please ask any follow-up questions you might have in the comment section below.

The Gospel DictionaryUnderstanding the Gospel requires us to properly understand the key words and terms of the Gospel. Take my course, "The Gospel Dictionary" to learn about the 52 key words of the Gospel, and hundreds of Bible passages that use these words.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: 1 John 3:14, abide, Cain and Abel, death, fellowship, gospel dictionary, hate, love, sin

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Jonah 4:7 โ€“ Is God a God of Love AND Justice?

By Jeremy Myers
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Jonah 4:7 โ€“ Is God a God of Love AND Justice?
http://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/356796503-redeeminggod-96-jonah-47-is-god-a-god-of-love-and-justice.mp3

Jonah 4:7Have you ever heard someone say, โ€œGod is a God of love, but He is also a God of justice?โ€ Usually this is said in the context of a discussion on hell. You might object to the idea of torturing people forever in hell as being not very loving, and the other person might say, โ€œWell, you know, God is a God of love, but He is also a God of justice.โ€

In other words, God wants to forgive, but He must be just. He must punish sin. It this true? Must God punish people for their sin? Does God punish people for sin? While it is true that God is both merciful and just, both forgiving and just, the question is โ€œHow?โ€

This is what we discuss in this study of Jonah 4:7.

The Text of Jonah 4:7

But God prepared a worm at the rising of the dawn the next day to attack the vine so that it withered.

In this discussion of Jonah 4:7 we look at:

  • The worm that God sent to attack the plant
  • Why the rising of the sun hints at justice
  • Why Jonah wants justice
  • Why God does not want justice
  • Why God cannot both forgive AND give justice

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Do you like learning about Scripture and theology through my podcast? If so, then you will also love my online courses. They all have MP3 audio downloads, PDF transcripts, quizzes, and a comment section for questions and interaction with other students.

If you want to deepen your relationship with God and better understand Scripture, take one (or all) of these courses. They are great for personal study or for a small group Bible study.

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God is Redeeming God, Redeeming Scripture Bible & Theology Topics: forgiveness, grace, Jonah 4:7, justice, love, mercy, One Verse Podcast, restorative justice

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My Sin

By Jeremy Myers
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My Sin

I remember as a child asking God to forgive me and accept me into His family, but afterward, every time I sinned, I would worry that maybe God had kicked me out of His family or that He didnโ€™t love me anymore.

child praying for forgivenessI made it an almost daily habit to ask God back into my heart. I never really knew for sure where I stood with God, and so prayed daily to thank Him for loving me if He still did, but if He did not, then would He please forgive me and start loving me again.

I didnโ€™t really have too many major sins to be worried about. It was just the normal kid stuff, such as talking back to my parents, getting mad at one of my sisters, or stealing a piece of penny candy from the glass bowl on the pastorโ€™s desk at church.

Asking the Devil into My Heart

One time, though, I heard that a true Christian could never be possessed by the devil, so I decided to test whether or not I was a true Christian by praying to the devil and inviting him into my heart.

I remember feeling relieved afterward that I could still name the name of Jesus and pray to God, but for many years after that, I wondered if I had in fact been possessed by the devil and he was just deceiving me into thinking I had not.

So I prayed and begged for Godโ€™s forgiveness and that He would keep me in His family.

Getting Addicted to Porn

In Junior High and High School, I fell into a sin which I could never seem to beat. This was a sin which most males struggle with most of their lives, but which few Christians talk about. It was pornography. This cycle of sin led me into a cycle of shame, guilt, and fear, which then led to tearful confessions, repentance, and promises to never do it again, only to fall right back into it a few days or weeks later.

sin guilt and shameSimilar sorts of sins, problems, and fears followed me into college, adulthood, marriage, and even into my first years as a pastor.

Finding Freedom in God’s Love and Grace

It was during college that I first began to see some of the central truths of the gospel, and it was because of these truths that I first began to find the freedom, liberty, and joy in my relationship with God that I had often heard about but had rarely experienced.

These gospel truths liberated me from the fear of Godโ€™s rejection and the shame of my sin.

Later, during my years as a pastor, I came to understand the limitless freedom of Godโ€™s grace, and how to invite people into a relationship with God centered on grace instead of on our own performance.

In more recent years, these truths have continued to blossom, flourish, and grow into a certainty about the centrality of Godโ€™s unconditional love for everything in the life of the Christian. The fact that Godโ€™s love is unconditional means that there is nothing we need to do (or stop doing) to earn it, keep it, or prove it.

In my course, The Gospel According to Scripture,ย I share some of the truths with you that I have learned over the past couple decades which have helped and encouraged me.

freedom from sin and guiltI share with you what I have learned about Godโ€™s infinite love, grace, and forgiveness. I want you to begin to experience these truths in your own life, so that you not only come to a fuller understanding of the gospel, but so that you can actually begin to experience the promises and freedoms of the gospel in a real and tangible way.

If you take the course, you will see that God is pure love, that Godโ€™s love for you is unconditional and unadulterated. Once you see this, your fear and shame will fade away, because there is no fear in love (1 John 4:18). You will come to recognize that since God loves you completely and unconditionally, there is nothing you need to do to earn or keep Godโ€™s love for you.

The Gospel According to ScriptureWant to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!

grace gives freedom

God is Redeeming Theology Bible & Theology Topics: forgiveness, gospel, gospel according to Scripture, grace, guilt, love, shame, sin

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