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The Battle Cry (Ephesians 6:10)

By Jeremy Myers
2 Comments

The Battle Cry (Ephesians 6:10)
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Living the Christian life is one of the hardest things you will ever attempt to do. Of course, this is only true if you really attempt to live as a Christian. Far too many Christians think that it is enough to slap a fish bumper sticker on their car, wear Christian t-shirts, and attend a weekly worship service at the church building on the corner.

Truly living the Christian life does not consist of such things, and those who live the Christian life in such insignificant ways will face little resistance or trouble.

But the Christian who truly steps out to follow Jesus into the dark and hellish places of earth will experience great difficulties, trials, and roadblocks in life. Such Christians will be called to love those they would rather hate, to forgive those who deserve nothing but death, to be patient with those who are rude and condescending, and to serve those who are the least enjoyable to be around.

They will face great temptations in their personal life, will struggle with their marriage and with raising their children in their home life, and they will be challenged in their honesty and integrity at their work life. It is easy to sail through the Christian life if you are not actually living it, but there is nothing more difficult than truly attempting to follow Jesus wherever He leads.

Sometimes we are tempted to think it should be the opposite. Should not Jesus make our paths straight and our roads smooth if we are truly seeking to follow Him? Should not Jesus overcome the obstacles, quickly answer the prayers, and swiftly meet the needs of those who are seeking to serve Him best? One would think so, but the Christian life does not actually work that way.

Have you ever wondered why?

The answer is spiritual warfare.

Due to spiritual warfare, Christian families, marriages, and children are under attack. The church is under attack. Even the Bible is under attack.

It is spiritual warfare when an unexpected bill arrives in the mail right after you decide to give more of your money to help the poor and homeless.

It is spiritual warfare when you have a difficult time at work on the day you were going to take your wife out on a date.

It is spiritual warfare when your kids misbehave one hour before family game night.

It is spiritual warfare when we receive a critically important email five minutes before we were going to read the Bible.

Therefore, since Christians who seek to follow Jesus into this world will face the resistance and struggles of spiritual warfare, it is imperative for Christians to know what is involved in spiritual warfare and how we can prepare ourselves to stand in the midst of this struggle.

We must train ourselves to be strong and powerful soldiers of Jesus Christ in this ongoing battle. Ephesians 6:10-20 is the best passage from Scripture to provide such training.

The Battle Cry of Ephesians 6:10

The text begins with a rallying cry or a call to arms. When an army sees their foe across the battlefield, they often shout a battle cry to get the blood pumping and the adrenaline rushing.

When Gideon led his 300 men to face the Midianites, they surrounded the camp and then, all at once, broke the pots which hid their torches, blew a blast from their trumpets, and then shouted the rallying cry of โ€œThe sword of the Lord and of Gideon!โ€ (Judg 7:20).

Ephesians 6:10 contains the battle cry for spiritual warfare. Paul wants to spur us on toward victory, and so he says, โ€œFinally, my brethren, be strong in the Lord and in the power of His might.โ€

It would not be wrong to put an explanation point after this opening statement.

Now, although this is a battle cry for all Christian soldiers, itโ€™s not just something to get the blood pumping. It is full of richness and depth of meaning.

This battle cry is not just meant to spur us on in the heat of battle, but also to prepare us for the battle.

Ephesians 6:10 is a battle cry to prepare us for battle and power up for battle.

Prepare for Battle (Ephesians 6:10a)

The opening words of Ephesians 6:10 are a call to prepare for battle.

Paul begins by directing these instructions to his brethren. It seems like a small, insignificant word in the context of this passage, but it is not. The concept of โ€œbrothersโ€ is essential in any warfare context.

By using the term here, Paul is associating himself with those to whom he writes. He is saying, โ€œI am not your general ordering you around in this war. Rather, we are a band of brothers in this battle. We are fellow soldiers in this war. We fight side by side. We watch each otherโ€™s backs. We protect each other and defend each other. We go to the wall with each other.โ€

This is essential to understand and even more important to practice. When you see another brother or sister in Christ who is facing problems, you need to come alongside them and help them. See what you can do to serve and support them.

In any battle, the heroic soldiers are those who stay and help the wounded get off the battlefield. Yes, some heroes are made by charging without fear into a barrage of bullets, but the real heroes are those who rescue and deliver the hurt and wounded from the field of battle.

The movie โ€œHacksaw Ridgeโ€ is a true story about Private Desmond Doss. He was drafted into the army for World War II, but since he was a pacifist, he refused to carry a gun or shoot others. However, he wanted to serve his country and do his part. He ended up earning the Congressional Medal of Honor for saving 75 fellow soldiers in the Battle of Okinawa, all without firing a single shot.

As Christians, we are in this battle together, which means we must help those around us who get injured and damaged in the fight. We must come around them and give them the encouragement and support that they need. We must protect and provide them. We must carry out our wounded and tend to the injured.

Furthermore, the concept of โ€œbrothersโ€ reminds us that we are not fighting this war alone. We are not The Lone Ranger in this battle. We are not a one-man fighting machine like Rambo.

Instead, we are facing the enemy with friends and brothers on all sides of us. That is what Paul means by using those encouraging words, my brethren.

Now, having stated that he is giving his final instructions for this battle, and having shown that we are not going to face the battle alone, Paul gives the battle cry. And the battle cry is all about the strength and power we have in Jesus Christ.

Power Up for Battle (Ephesians 6:10b)

Many people are afraid of facing the forces of darkness in spiritual battle because they think they are not strong enough. They worry that they do not have enough power.

And guess what? They are right. You are not strong enough. You do not have enough power to face the forces arrayed against you. It is foolish to think otherwise.

But thankfully, you do not have to depend and rely upon your own strength and power in this fight. With his battle cry in the second half of Ephesians 6:10, Paul shouts, โ€œbe strong in the Lord and in the power of His might!โ€

In Ephesians 4โ€“6, Paul instructs Christians to perform certain duties and responsibilities. But he only did this after revealing the riches and blessings that we have in Jesus Christ which will help us do what He asks. God does not ask us to do anything without first providing us with the resources we need to do it.

This is why, at the very beginning of this section on spiritual warfare, before Paul tells us what to do in this battle, Paul points out that God has provided to us the strength and power we need to stand firm against the attacks of the enemy. The power we need for spiritual battle is not ours, but Godโ€™s. The strength and resources of God are at our disposal for the battle before us.

This theme of power and strength from God was also mentioned near the beginning of the previous two sections in Ephesians. At the beginning of Ephesians 1โ€“3 which deal with our riches in Christ, Paul writes that the exceeding greatness of Godโ€™s power has been given to us who believe (1:19). Near the beginning of Ephesians 4โ€“6, which lay out our responsibilities as Christians, Paul writes again about our power (3:7) and prays that those to whom he writes will know and experience the great power of the Spirit in their lives (3:20).

Paul was not the only Biblical author to speak of such power. Almost every New Testament book speaks about the power that Christians have been given through the Holy Spirit living in their lives. Since this is so โ€ฆ since every Christian has this infinite supply of power available to us, why do so many Christians live in such a defeated state? Why do so many Christians appear to be so powerless? Why is it that we donโ€™t feel it, or experience it, or see its effects in our lives? If we have all this power, why do so few of us seem to see any evidence of it in our lives?

The reason is that although we are plugged into the power of God, there are things in our life that restrict its flow. Picture your life as a spiritual fuse box.

No matter how much power is available, the fuse box only lets a certain amount of power through. If too much power tries to get through, or if there is a power surge, the fuses break.

This is how it is in our lives. We have an infinite source of power available to us in God, but our lives are cold and full of darkness because we have a tiny little ten amp fuse in the middle. No matter how much power you pump into that fuse box, only ten amps are going to get through. If you try to draw too much power, the fuse blows, and you end up with no power getting through.

But thankfully, you can get a bigger fuse. You can get a bigger circuit breaker. You can draw more power. This is what Paul is talking about in this battle cry when he says be strong in the Lord and the power of His might. So how do we get a bigger fuse? How do we allow more of Godโ€™s power to flow into our lives?

The answer to this question is to remember that we are soldiers of Jesus Christ in a battle for Godโ€™s creation. And just as any soldier in any war can gain strength, so also, we can gain strength in this war.

How? Through training and exercise.

If you have believed in Jesus for eternal life, you are plugged in to the infinite power of God, but until you go through Christian boot camp to learn the skills necessary to fight in Christian warfare, and develop the discipline and strength necessary to stand your ground against the enemy, you will never be able to access more than a tiny trickle of the power that God wants you to use. Until you go through this training, you will never be strong in the Lord and in the power of His might.

When Paul was writing this letter to the Ephesians, he was familiar with the solders of the Roman military. The Roman soldiers had extremely rigorous training. About 1700 years ago, as the Roman Empire began to lose strength and influence, a man named Vegitius believed that the waning power of the Roman Empire was due to the waning power of the Roman Military. So he wrote a book titled The Military Institutes of the Romans in which he sought to return the Roman military to their former glory and strength by reminding them about how the soldiers used to train for war. He wrote:

Victory in war does not depend entirely upon numbers or mere courage; only skill and discipline will insure it. We find that the Romans owed โ€ฆ the conquest of the world to no other cause than continual military training, exact observation of discipline in their camps and unwearied cultivation of the other arts of war.

What sort of training and discipline and cultivation?

After taking their oath of service, they were branded or marked with the letters SPQR, which was a Latin acronym showing that the soldier belonged to the โ€œSenate and People of Rome.โ€

If you saw the movie โ€œGladiatorโ€ you remember that Maximus, played by Russel Crowe, has the letters SPQR branded onto his shoulder, and later tried to scrape this brand off so that nobody knew he had been a Roman solider. It was the mark of the Roman military. Remember that as Christians, we have been sealed with a mark of ownership as well (Eph 1:13).

Upon receiving this seal of ownership, the soldiers began their training. Strenuous exercises helped the Romans be more disciplined, physically fit, and healthy than any other army of their time.

They trained in any weather, and their training consisted of three categoriesโ€”physical, weapons, and field service. The most important of the three was the physical training. What good is knowing how to use a weapon, if you quickly became tired when using it? The physical training consisted mainly of marching. You think, โ€œMarching? Thatโ€™s not very physical.โ€ Well, their marching was slightly slower than running.

Their first goalโ€”while wearing 66 pounds of armorโ€”was to march 20 miles in 5 hours. When they were able to do this without great difficulty, they increased their march to 24 miles in 5 hours. You begin to realize how astounding this is when you learn that the average finishing time for Marathon runners is 4.5 hours. And a Marathon is 26.2 miles. But these Roman soldiers sought to run 24 miles in 5 hours while wearing 66 pounds of armor. It sounds nearly impossible, but that was their goal.

Other forms of physical training included the long jump and the high jump, running, carrying heavy packs, swimming, and vaulting onto a horse. All of this (except for the swimming) was also performed in full armor.

The weapons training consisted of teaching them how to use swords, shields, and javelins. Sometimes they would have mock battles to help in their training. The field service training was created to help familiarize the soldier with the battlefield conditions.

First, they would perform a military march in full armor and with 17 daysโ€™ worth of food in backpacks. These marches were often performed in perfect military formation. At the end of the march, they set up camp. Each soldier dug a ditch of specified width and depth, and then built a small stone wall around it.

Another aspect of the soldierโ€™s training involved his diet. Special attention was paid to the diet in order to keep the soldiers healthy and active. I wonโ€™t get into what a healthy diet looked like for them, for it hasnโ€™t changed much in 2000 years. The soldiers were also trained in the areas of sanitation and personal hygiene. Again, much of what they practiced sounds surprisingly modern.

Now, at the end of all this training and exercise, imagine the sort of might and strength that resided within the average Roman soldier. And then when you put them all together as a single fighting force, as a band of brothers, there was no greater military force on earth at that time.

The soldiers might have joined the military as overweight and undisciplined weaklings, but by the end of their training, they had gained great strength, power, and might.

Imagine for a moment what would have happened to the Roman armyโ€”or any army for that matterโ€”if it had neglected this training and discipline. Imagine that the Roman soldiers joined the army, received their SPQR brand, and then were allowed to just sit around, drink, sleep, play games, and do whatever they wanted. Imagine the commanding officer telling these new recruits, โ€œWelcome to the military! Youโ€™ve got your brand, so youโ€™re good to go. Weโ€™ll call you when the battle starts.โ€

If that was how the Roman military had trained, there never would have been any such thing as the Roman Empire. Such soldiers would all get killed in their very first battle. They would be decimated.

Yet, far too often, this is exactly how Christian train for spiritual battle. People believe in Jesus for eternal life, they receive the seal of the Holy Spirit, and then we thank them for joining our group, and tell them they can just sit around and relax until they are called up for battle.

No discipline is needed. No training. No exercise.

Then we wonder why so few Christian have any power in their life. We wonder why so many Christians are decimated by sin and temptation.

We shouldnโ€™t wonder at such failures. We should instead take these new soldiers of Jesus Christ, and train them. We must show them how to become spiritually fit. Show them how to use their weapons. Show them how to defend themselves. Show them what a spiritual battle looks and feels like. Show them what good spiritual food tastes like. Show them how to remain spiritually healthy.

Every Christian solider will be a weakling until they endure this rigorous training. Without proper preparation and discipline, every Christian solider will be useless in spiritual warfare. As Paul says, we must become strong in the Lord, and in the power of His might.

This is not physical strength Paul has in mind, but spiritual. He wants us to exercise and work out spiritually. But just as with physical body building, spiritual strength training does not happen naturally. You do not become physically strong by sitting in a couch watching TV, and you do not become spiritually strong by sitting in a pew watching a Bible teacher. You will only become strong by getting up and engaging in strenuous spiritual activity.

And what does this look like? How can you work out spiritually? Paul will go into more detail on this in the following verses, especially when he begins to lay out the pieces of spiritual armor that God has provided to us.

By knowing what this spiritual armor is, and how to wear it, we will be gaining the strength, power, and might of God in Jesus Christ. So wearing the spiritual armor is one key to gaining spiritual strength, and later chapters of this book will go into great detail about the armor.

But putting on the armor is not the same thing as exercising with it on. Remember, the Roman soldiers exercised and marched while wearing their armor. So how can we exercise as Christians? How can we work out?

Paul has already explain how throughout his letter to the Ephesians. We must know what we have been given as Christians, and then we must use these gifts from God to love and serve others. Each of us has responsibilities from God, and as we discover what tasks and assignments God has given to each of us, we must start practicing them.

Just as in the Roman military, not every soldier was an expert swordsman, and not every soldier was a perfect shot with a bow. In fact, some soldiers might have been better at cooking or logistics, and so might not have seen much combat at all. But all the parts work together as a whole when each part performs the task it has been assigned.

In the spiritual world, this is related to spiritual gifts (see my (#AmazonAdLink) book and course on the Spiritual Gifts to learn more).

Each Christians has been given special responsibilities and assignments by Jesus. As each person learns to fulfill the assignments they have been given by Jesus, the whole body works together as each part does it share, for the benefit and blessing of us all (Eph 4:11-16).

If you are a teacher, teach! If you are a servant, serve! If you are a leader, lead! If you are a giver, give! As you practice and train with the skills and gifts you have been given, you will be working out and exercising as a soldier of Jesus Christ, becoming an effective soldier in His army.

Do you want to learn about spiritual warfare and how to put on the full armor of God? If you want to defeat sin and gain victory in your life over temptation so you can better follow Jesus, take my course on the Armor of God as it is explained in Ephesians 6:10-20. 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, z Bible & Theology Topics: armor of God, Books I'm Writing, Ephesians 6:10, Ephesians 6:10-20, One Verse Podcast, sin, spiritual warfare, temptation

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Does 2 Thessalonians 1:8-9 teach about hell?

By Jeremy Myers
7 Comments

Does 2 Thessalonians 1:8-9 teach about hell?
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(#AmazonAdLink) What is hell bookMy book, (#AmazonAdLink) What is Hell? is now available (#AmazonAdLink) on Amazon. I am doing a series of podcast studies that focus on some of the content from the book. The studies look at the eight key terms that are often equated with hell, and about a dozen key passages that are thought to teach about hell.

If you want to learn the truth about hell and what the Bible actually teaches about hell, make sure you get a copy of my book, (#AmazonAdLink) What is Hell?

Also, if you are part of my discipleship group, there will be an online course about hell as well.

In this study, we will be looking at 2 Thessalonians 1:8-9, which refers to flaming fire of vengeance and everlasting destruction coming upon those who do not obey the gospel. This certainly sounds like a punishment of everlasting torture, doesn’t it? So what is Paul referring to?

Let’s begin by looking at the passage.

2 Thessalonians 1:8-9

โ€ฆ in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power โ€ฆ

2 Thessalonians 1:8-9When considered by itself out of context, 2 Thessalonians 1:8-9 seems to conclusively state that God punishes and destroys people forever with flaming fire.

As such, this text may be the strongest passage in Scripture to support the concept of eternal torment in fire for the unregenerate dead.

But an entirely different understanding emerges after a careful analysis of the text in its context and the numerous intertextual allusions to other passages in Scripture.

And since our previous studies on the topic of hell and everlasting fire have already considered numerous texts with similar terms and has shown that they do not refer to everlasting torture in the fires of hell but to some sort of temporal destruction, we are well-prepared to see what Paul meant when he wrote this text.

Paul is Alluding to Numerous other passages in Scripture

The first thing to consider is the numerous allusions and references in these verses to other passages of Scripture. When Paul wrote these words, he expected his readers to bring to mind the images of fire and destruction that are found in various prophetic texts and the teachings of Jesus.

For example, the terminology and imagery used in the preceding verse about Jesus being โ€œrevealed from heaven with His mighty angelsโ€ (2 Thessalonians 1:7) brings to mind the similar imagery used by Jesus in Matthew 13:36-43ย and Matthew 25:31-46. Both of those passages refer to the destruction of nations and countries that ignore the ways of God and the plight of the needy in their midst. Since Paul is using similar imagery, he must have similar ideas in mind.

Furthermore, when Paul writes about โ€œthe presence of the Lord and โ€ฆ the glory of His power,โ€ he likely has texts such as Isaiah 2:19-21ย (cf. Revelation 6:15-16) and Isaiah 66:15-16, 24ย in view.

This first text refers to the โ€œterror of the Lord and the glory of His majestyโ€ while the second refers to the destruction that comes upon those who sin against God. Yet it is critical to note that while the Isaiah text refers to the โ€œterrorโ€ of the Lord, Paul removes the reference to terror and inserts the โ€œpresenceโ€ of the Lord instead.

This change is significant.

What does “from the presence of the Lord” mean?

The phrase โ€œfrom the presence of the Lordโ€ is key to understanding Paulโ€™s point. Many books and articles focus primarily on the first word of this phrase. It is the preposition โ€œfromโ€ (Gk., apล), and can refer to location or separation (away from), source or origin (comes from), instrument or cause (caused by), and time (from ages past).

But since the preposition introduces a longer phrase, we can know the proper meaning of the preposition by first understanding the phrase it introduces.

So what does the phrase โ€œthe presence of the Lordโ€ mean?

In English, it appears to refer to that which is in proximity to God, or that which is near God. Therefore, to be in the presence of the Lord is to be near God. But the Greek terminology (and the Hebrew on which it is based) is much more vivid.

The phrase Paul uses could literally be translated as โ€œbefore the face of the Lordโ€ (Gk., prosลpou tou kuriou). This was a specific Hebrew idiom which referred to the honor of God.

The honor of the Lord

In biblical times, the greatest cultural value was honor. People sought to gain and keep honor for themselves, their family, their country, and their god(s) while avoiding shame. In honor-shame cultures such as that of the ancient Mediterranean world, honor and shame are often symbolized by certain body parts.

The head, face, and right hand were symbols of honor, while the left hand, feet, and buttocks were symbols of dishonor (Malina, (#AmazonAdLink) The New Testament World, 37-39; Neyrey, ed. (#AmazonAdLink) The Social World of Luke-Acts, 34.)

When Paul (or any biblical author) refers to โ€œthe presence of the Lord,โ€ or more literally, โ€œbefore the face of the Lord,โ€ they are not referring to Godโ€™s presence, but to Godโ€™s honor (cf. Jon 1:3; Acts 3:19). See my podcast study on Jonah 1:3 for a detailed explanation of this idea.

Further support for this idea is found in the fact that Paul also writes about the power and glory of God (2 Thess 1:9-12), which are closely connected with honor.

Therefore, when Paul puts the preposition โ€œfromโ€ in front of this phrase, he is not writing about something that is located with God or comes from God but is instead referring to Godโ€™s care for His own honor.

Paul is writing about the negative consequences that come โ€œfromโ€ neglecting the honor of God.

In other words, the preposition โ€œfromโ€ is causal, but God is not the cause. We humans are the cause of the destruction, for we despised the Lordโ€™s honor and suffered the consequences.

It is our responsibility and calling as the people of God to bring honor and glory to God through obedience to Him. If we fail in this, and bring shame upon God instead, we can expect to suffer for it.

The Suffering We Experience does not come from God

But note that the suffering and consequences which come upon humans for neglecting Godโ€™s honor do not come from God Himself, but โ€œfrom the honor of God.โ€

That is, for the sake of His own honor, God has given instructions to humans about how to live and function in this world. These instructions are for our own good and to help us live life in the best way possible.

When we ignore these instructions, thereby forsaking the honor of God, we suffer the consequences, not because God sends the consequences upon us, but because wrong choices and bad decisions naturally lead to devastation and destruction.

And indeed, according to Paul, destruction is exactly what comes upon those who do not know God and who do not obey the instructions within the gospel about how to live (2 Thessalonians 1:8).

Three phrases in the context carry this idea. They are โ€œrepay with tribulationโ€ (2 Thessalonians 1:6), โ€œin flaming fire taking vengeanceโ€ (2 Thessalonians 1:8), and โ€œpunished with everlasting destructionโ€ (2 Thessalonians 1:9).

All three of these phrases are in parallel, containing an action and an instrument of that action. So each explains and amplifies the other two.

Here they are again in parallel format for comparison:

Repay with tribulation
Vengeance with flaming fire
Punishment with everlasting destruction

Let us consider each phrase.

Repay with tribulation

First, in 1:6, Paul says that God will โ€œrepay with tribulation those that trouble you.โ€

The word for tribulation (Gk., thlipsis) does not refer to hell, but to temporal calamity. It refers to negative outward circumstances and troubles in this life. Not anywhere in Scripture does it refer to eternal sufferings or torment.

So when Paul writes about this, he is saying that when others seek to bring trouble upon us for following Jesus, God will turn these troubles back around upon them. This is not a form of punishment or violence, but simply the principle that โ€œHe who lives by the sword, dies by the sword.โ€

Vengeance with flaming fire

Second, Paul writes that this repayment will come โ€œin flaming fire taking vengeanceโ€ (2 Thessalonians 1:7).

The concept of vengeance is parallel to the idea of repayment from 1:6, and so the idea of flaming fire is parallel to tribulation. And just as the tribulation is in this world, so also is the flaming fire.

Paul is not referring to torment in the fires of hell.

The image of fire, as seen nearly everywhere else in Scripture, refers to the devastation and destruction that comes upon people in this life as a consequence of disobeying God.

This fire destroys their plans and goals for this life, leaving only emptiness behind. Vengeance is something that God reserves for Himself (Romans 12:19; Hebrews 10:30), but according to 1 Peter 2:14, God often carries out this vengeance through governors and rulers.

So once again, this second phrase is about the temporal consequences.

Punishment with everlasting destruction

The third and final phrase is parallel to the first two, and can be understood similarly. Paul writes that these people will be โ€œpunished with everlasting destructionโ€ (2 Thessalonians 1:9).

punishment everlasting destruction 2 Thess 1:8-9The word โ€œpunishmentโ€ is not a good translation of what Paul wrote. A better translation would be โ€œpay the penaltyโ€ (Gk., dikฤ“n tisousin). God does not punish people for their sin, but sin bears its own punishment with it. And this punishment of sin can come in the form of a penalty that must be paid or exacted.

In sports, a player can get sidelined, put in the penalty box, or even ejected from the game if they break the rules. They are not being โ€œpunished,โ€ but are simply paying the price for their bad behavior in the game. They made a choice, and the penalty is the consequence.

Similarly, the โ€œeverlasting destructionโ€ (Gk., olethron aiลnon) does not refer to annihilation or everlasting torture in hell.

As with the parallel concepts in the preceding verses, this destruction is an event that takes place in this life which brings to ruin all the plans and goals of the people and nations upon whom this destruction comes.

In fact, โ€œruinโ€ is a good translation of olethron and better carries Paulโ€™s meaning. It carries the idea of plans coming to ruin, or of instruments and tools being of no further use. It does not carry the idea of everlasting torture or a cessation of existence.

When a car is โ€œtotally destroyedโ€ in an accident, it still exists; it just exists in pieces and parts. It no longer functions.

The same is true of โ€œruin.โ€ If I prepare a meal, and then accidentally drop it on the floor, my meal has been ruined. It is all still there, but it is no longer edible. It cannot be enjoyed for the purpose to which it was prepared.

So the term does not require that the object of ruin or destruction be annihilated, or cease to exist. It also has no implication of ongoing destruction or ruination, and especially no implication of torture or infliction of pain.

Now, in the case of 2 Thessalonians 1:9, the word โ€œdestructionโ€ or โ€œruinโ€ is modified with the adjective โ€œeternalโ€ (Gk., aiลnon), and so some believe that this is ongoing destruction.

And it is, but not in the sense that the activity of destruction itself continues.

If a car is โ€œtotally destroyedโ€ it is beyond repair, and will be eternally destroyed. It cannot be fixed. Similarly, if a meal is dropped on the floor, it is eternally ruined. It cannot be salvaged. I cannot go back in time and catch the meal before it hits the floor. A new meal will have to be made.

So โ€œeternal destructionโ€ means that something has come to ruin, and it cannot be salvaged, restored, fixed, or repaired.

In regards to the people about whom Paul is writing, their plans and goals will be ruined and come to nothing.

The word olethros in the LXX is most often used in reference to foreign nations who seek to destroy and subjugate Israel. God tells them that because they have made plans against Israel, it is actually their plans that will come to nothing, and in fact, they themselves will be destroyed (cf. 1 Kings 13:33-34; 15:28-29; Prov 1:26-27; 21:7; Jer 25:31; 48:3, 8, 32; 51:55; Ezek 6:14; 14:16; Hos 9:6).

This is also similar to what Paul writes later about the man of lawlessness (2 Thessalonians 2:8), and which is discussed in numerous other biblical texts (cf. Psa 18:8, 15; Isa 30:27-33; Jer 7:31-33), some even by Paul himself (cf. 1 Cor 5:5; 1 Thessalonians 5:3; 1 Tim 6:9).

When God opens His mouth and speaks truth to worldly power, the plans of those who disobey God and rebel against Him are ruined. The people themselves might continue to live, and indeed, some of them might even be Christians, but their plans which are contrary to the ways of God and the gospel will have no eternal significance and will even be forgotten in the memories of mankind. Their plans come to ruin, come to nothing for eternity, experience everlasting failure, and have no eternal significance or consequences (cf. John 6:27).

So what is everlasting destruction in the flames of fire?

It is the ruination in this life of the plans and goals of the people and nations who array themselves against God and His goals. God has set up this world to bring honor and glory to Himself. When we pursue Godโ€™s honor, we will also experience the best possible life in this world.

But if we live contrary to the honor of the Lord, rejecting His glory and power, then our lives will not bring forth joy, satisfaction, and fulfillment, but only emptiness and failure.

These flames of fire and eternal destruction can come in many forms.

It can come temporally in the lives of people, as it did with many of the people in Jerusalem and the Roman Empire after the days of Paul.

It can occur in human history, as the lives and work of people, nations, and rulers fade from memory and have no lasting impact on others.

flames of vengeance everlasting destructionIt can even come upon believers at the Judgment Seat of Christ when they see everything they have worked for and sought after get burned up as wood, hay, and stubble (1 Cor 3:12-15; cf. โ€œthe Dayโ€ of 2 Thessalonians 1:10).

But one thing that is not in view with Paulโ€™s words here is the everlasting torture of people by flames of fire in a place called hell.

So what is 2 Thessalonians 1:8-9 teaching?

2 Thessalonians 1:8-9ย is not about a future general judgment where unbelievers are consigned to eternal hell.

It is explaining that the ways of this world are not the end of the matter, for a day is coming (and has come) when Jesus will vindicate His afflicted people, so that affliction comes upon the afflicters.

But even then, this affliction is not everlasting torture, but is the sad reality of seeing their lifeโ€™s work and actions come to nothing for eternity, have no lasting significance on world history or events, and fade away from memory among people.

For those of us who want to be remembered and to make an impact on this world, this is a dire warning indeed.

So even the strongest potential passage in the Bible which is often used to support the idea of everlasting punishment in the fiery flames of hell turns out to be teaching nothing of the sort. Contextual and cultural insights about the text reveal that Paul is saying the same thing that every other passage of Scripture says about fiery judgment coming upon people.

Such texts are not referring to everlasting torture in hell, but to a temporal judgment in this life.

what is hellDo you have more questions about hell? Are you afraid of going to hell? Do want to know what the Bible teaches about hell? Take my course "What is Hell?" to learn the truth about hell and how to avoid hell. 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: 2 Thessalonians 1:8-9, everlasting destruction, everlasting fire, fire, hell, punishment, sin, what is hell

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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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How are we “dead in trespasses and sins”? (Ephesians 2:1)

By Jeremy Myers
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How are we “dead in trespasses and sins”? (Ephesians 2:1)
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Ephesians 2:1 is a favorite passage among some theologians to defend the idea that unregenerate people cannot do anything in their life to move toward God.

In other words, some say that because people are “dead in the trespasses and sins” (shortened as “dead in sins“) they cannot do anything good, including believe in Jesus.

But is this what Ephesians 2:1 is teaching? The verse says this:

Ephesians 2:1. And you He made alive, who were dead in trespasses and sins.

Ephesians 2:1

Is Paul Teaching that Unbelievers cannot Believe in Jesus?

So is Paul teaching in Ephesians 2:1 that unbelievers cannot even believe in Jesus for eternal life unless God first regenerates them? Must God give unbelievers “new life” (regeneration) before they believe andย so that they can believe?

Do people receive eternal life from God before they believe in Jesus or because they believe in Jesus?

The answer is that Jesus and Paul and all Scripture consistently agrees that we believe in in Jesus for eternal life; we do not receive eternal life to believe in Jesus (John 3:16; 5:24; 6:47; Rom 4:4-5).

Since Faith is not a Work, Unbelievers are Able to Believe

The idea that unregenerate people cannot do anything good is silly. Unbelievers can do all sorts of good spiritual things, which includes believing in Jesus for eternal life (cf. John 5:25; 20:31; Rom 1:20; Gal 3:26; Col 2:12-13; 1 Pet 1:23-25; Heb 10:39).

But this does not mean that the person who believes in Jesus for eternal life has earned their eternal life, has worked for it, or has done anything good to merit it.

Since faith is not a work, but is the opposite of works (Romans 4:4-5), then faith is not meritorious.

Those who receive the free gift of eternal life through faith in Jesus do not in any way get โ€œcreditโ€ for eternal life.

Faith is the persuasion that something is true, and when God persuades us that we can have eternal life through Jesus Christ alone, at that moment of faith we have received eternal life from Him (see the Gospel Dictionary entry onย Faith).

When we believe, no works are performed. No effort is expended.

So what is Paul teaching in Ephesians 2:1?

Dead in sin Ephesians 2:1-3This entire line of thought is completely foreign to what Paul had in mind when he wrote Ephesians 2.

The debate about spiritual death and spiritual life in Ephesians 2 has been imported into the passage from outside theological systems that rip various verses in this chapter out of context so that they can then be used as proof texts to defend ideas that are not actually found in Paulโ€™s line of thought.

A couple of factors contribute to the widespread failure to understand Paulโ€™s point in Ephesians 2.

We must understand the word “saved”

The most significant contributing factor to this misunderstanding is the word โ€œsavedโ€ in Ephesians 2:8-9.

When most Christians hear the word โ€œsavedโ€ or โ€œsalvation,โ€ they immediately think of โ€œeternal life,โ€ โ€œgoing to heaven when you die,โ€ or some similar concept.

But the Bible never uses the word โ€œsalvationโ€ or โ€œsavedโ€ as an equivalent term for eternal life. Instead, the word “saved” (and the entire “salvation” word family) means โ€œdeliveranceโ€ or โ€œto be deliveredโ€ and the context determines what kind of deliverance is in view (see The Gospel Dictionary entry onย Salvation).

To be “saved” in Ephesians 2 is to be “delivered from sin”

When Ephesians 2:8-9 is examined in the broader context (see the first several paragraphs of this post on Ephesians 2:1-3 to see the context of Ephesians 2), we learn that salvation in Ephesians is not about receiving eternal life so you can go to heaven when you die, but is instead about being rescued and delivered from our addiction to accusation, scapegoating, and violence, so that we are brought into the way of life, love, and liberty that God always wanted and desired for humanity.

So what does Ephesians 2:1 mean?

When this point about salvation is grasped, we then see that the phrase โ€œdead in trespasses and sinsโ€ in Ephesians 2:1 is not talking about some sort of โ€œspiritual deathโ€ in which the unregenerate cannot even respond to God or believe in Jesus.

Instead, the phrase “dead in trespasses and sins” is referring to the pervasive and controlling disease of death which covers the whole earth.

The point Paul is making here is the same exact point made in Genesis 4โ€“6. Sin was introduced to the world, and death came with it, not primarily the death that comes with old age, but the death that comes from human violence against one another.

In Ephesians 2:1-3, Paul is saying that the whole world is addicted to the destructive power of sin, which leads us to scapegoat and kill others, rather than accept, forgive, and love them.

Paul describes this further in Ephesians 2:2-3. In speaking of the course of the world, Paul is saying that sin and death guide and control the world.

dead in sins Ephesians 2:1

Rivalry, scapegoating, and violence form the foundation of all human civilization, culture, and interaction (see the Gospel Dictionary entry onย World). This is also what Paul is referring to when he mentions the prince of the power of the air which works in the sons of disobedience.

This is, of course, a reference to Satan, who is the accuser (seeย the Gospel Dictionary entry onย Satan). The desire of sin which God warned Cain against (Gen 4:7) is what Paul describes in Ephesians 2:3.

So the great problem of Ephesians 2:1-3 is indeed sin.

Sin is the realm of death in which all humans live and function. Sin is seen through accusation and scapegoating that comes from the desires and lusts of the flesh. All humans live in this realm and know of no other way to live.

Further Evidence from the context of Ephesians 2:1

Ephesians 2 (the whole chapter) follows a Problem-Solution-Application outline. And to see what the “Problem” of death and sin actually are, we can reverse engineer the chapter by beginning at the end, and seeing how Paul applies the chapter.

And in Ephesians 2:11-22, Paul talks about doing away with hostility and dividing walls of separation that we use to keep human separate from one another and hating one another. Instead, we are called to live in unity, love, and peace, just like Jesus Christ.

Jesus teaches peace Ephesians 2

So if that is the application, then the problem is the opposite. If peace and the removal of human hostility on this earth is the goal, then the problem is not about how we’re headed for hell and need to go to heaven. No, if the goal is the end of hostility between humans, then the problem is hostility and violence between humans.

And of course, the solution to the problem is what was accomplished in Jesus Christ, which is what Paul discusses in Ephesians 2:4-10.

We can briefly summarize Ephesians 2:1-22 this way:

Since sin and the death that comes from human hostility is the great problem of the world (Ephesians 2:1-3), God took the initiative to send Jesus Christ and show us a way out of this problem (Ephesians 2:4-10), so that those of us who see and understand what Jesus did on the cross, can now live as He lived, in love and unity for one another (Ephesians 2:11-22).

“Dead in Sins” in Ephesians 2:1

So the term โ€œdead in sinsโ€ in Ephesians 2:1 is not referring to some sort of โ€œspiritual deathโ€ which makes people unable to hear or respond to God, or to believe in Jesus for eternal life.

No, Paul is instead describing human culture and civilization. He is describing the โ€œatmosphereโ€ of sin and death in which we all live, and which we all assume is normal.

dead in trespasses and sins Eph 2:1This is what it means to be “dead in sins.” We are surrounded by an atmosphere, a system, a world of sin, which leads to death … death through murder, warfare, hatred, killing, condemning, scapegoating, and all things related to this.

But this way of “life” is not normal, and it is not what God wanted, planned, or intended. This worldly way of life is actually death.

So Jesus came to show us another way to live … an actual way to live. Because of what Jesus showed us, we can now live in a heavenly culture and civilization, even while we are here on earth.

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, z Bible & Theology Topics: dead in sin, death, Ephesians 2:1, Ephesians 2:1-3, Ephesians 2:11-22, Ephesians 2:8-9, eternal life, One Verse Podcast, peace, salvation, satan, saved, sin, world

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How does the blood of Jesus cleanse us from our sin? (1 John 1:7-10)

By Jeremy Myers
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How does the blood of Jesus cleanse us from our sin? (1 John 1:7-10)
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One of the members of my online discipleship group recently asked me about 1 John 1:7-10 and how the blood of Jesus cleanses us from sin. Here is what he wrote:

I really appreciate your ministry and have been blessed by your books. I have a question for you regarding 1 John 1:7, where it says the blood of Jesus cleanses us from sin. I just listened to your podcast about the two different words for forgiveness, but Iโ€™m wondering how this verse plays into it all, since it uses the word โ€œcleansesโ€ – what do I need to know to understand this well? -Eli

Thanks for the question, Eli!

1 John 1:7-101 John 1:7-10 does get discussed in various ways through my online course “The Gospel Dictionary,” but let me try to summarize here some of what I teach in that course. For a fuller understanding, you would need to take the lessons on Blood, Confess, Fellowship, Forgiveness, and Sin. Of course, not all of those lessons are available yet, but they will be soon… But while you wait, you can also read about forgiveness and sin in my book, (#AmazonAdLink) Nothing but the Blood of Jesus, which discusses these terms.

So here is my basic answer for how to understand 1 John 1:7-10.

Cleansing from Sin (1 John 1:7, 9)

Let us begin by quoting the pertinent verses:

But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. … If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:7, 9).

There are five key terms which help us understand 1 John 1:7-10. We must understand what is meant by the words “sin, blood of Jesus, confess, forgive, and cleanse.” Let us briefly consider all five.

Sin in 1 John 1:7-10

The term “sin” in 1 John does not simply refer to breaking God’s law or doing bad things. Most Christians understand the word “sin” this way, but this is not primarily the way the Bible defines sin.

In Scripture, as in 1 John, sin is primarily the activity and actions that lead to and involve accusing and scapegoating other people. Yes, John says that “sin is lawlessness” (1 John 3:4) but the laws were only given to keep us from accusing, condemning, scapegoating, and killing others in God’s name.

So lying and stealing are sinful, but only because they are part of the actions and behaviors that lead us to accuse, condemn, and scapegoat others. One premier place we see this in 1 John is when John gives the example of Cain murdering his brother Abel (Gen 4). This murder is the first sin in the Bible, and sets the stage for all sinful behavior that follows. (For a longer explanation, listen to my podcast episodes on Genesis 4.)

So sin is the ancient and universal human practice of wrongly accusing, condemning, scapegoating, and killing others in God’s name. This helps us understand what is meant by the term “the blood of Jesus.”

Blood of Jesus in 1 John 1:7-10

Few people actually believe that they engage in the practice of wrongly accusing, condemning, or scapegoating others. We believe that our judgments of others are righteous, valid, and correct. We believe that the people we accuse and condemn truly are guilty of the things we accuse them of.

Jesus died to reveal the source of violenceAnd while it is true that they might be guilty of some of the things we accuse them of, the human tendency is to amplify the sinful behavior of others so that we can turn them into monsters, and dehumanize them, so that we can condemn them, or send them into exile, or even kill them in the name of God.

But few humans recognize that we do such a thing. We don’t admit that our judgments are unjust. We think we rightly accuse and condemn others.

So Jesus came along to reveal the truth to us. And though He was innocent of all wrongdoing, we accused, condemned, and killed Him … and we did this all the name of God. But since He was completely innocent, His unjust crucifixion revealed that we humans have a problem with unjustly accusing and condemning people.

The blood of Jesus reveals this truth to us. And nothing but the blood of Jesus could reveal this truth to us. Only someone who was completely innocent could show us that we humans have a problem with unjustly condemning and accusing other people.

But the sad reality is that even though Jesus revealed this truth to us, few of us recognize our involvement in such behaviors. But we must recognize it, and we must agree that we are indeed guilty of these sorts of accusatory, condemning, scapegoating practices.

Confession in 1 John 1:7-10

The word “confess” means to agree. When Jesus revealed the truth to us by His blood, we are faced with a choice.

We can either agree with what Jesus has revealed, or we can disagree. We can either confess or we can deny that we do indeed engage in falsely accusing and condemning others.

Of course, if we deny that we are involved in such practices, then we’re simply deceiving ourselves and have not yet recognized the truth.

Forgiveness in 1 John 1:7-10

But if we do agree and confess that we have been involved in falsely condemning, accusing, and scapegoating other people, it is then and only then that we can begin to break free from such practices and start loving other people as God wants and desires.

Forgiven and forgivenessThere are two words for forgiveness in the Bible. One is freely extended by God to all people throughout time for all their sins, past, present, and future. The second is only experienced when we humans take certain actions to change our thought patterns or behavior.

It is this second type of forgiveness that is mentioned in 1 John 1:9. So while God hasย always and freely forgiven us for all our sins, we will not experience this forgiveness in our own lives unless we take some actions to see the truth about ourselves, and take steps to change our behavior.

But this change begins with agreeing or confessing that we practice sin.

Cleansing in 1 John 1:7-10

Only when we agree and confess that we do indeed engage in falsely accusing, condemning, and scapegoating other people will we begin to be cleansed from our practice of this sin in our lives.

The cleansing of our sin is not a spiritual cleansing, but is a cleansing and changing of our actual behaviors going forward. As we are cleansed in this way, we will grow in fellowship with God and with one another.

An Amplified Summary of 1 John 1:7-10

With these five terms in mind, we can now easily understand what John is saying in 1 John 1:7-10. Here is an amplified paraphrase:

1 John 1:7. God walks in the light and we can walk in the light with Him if we agree with the light of truth He has revealed. When we live in light of this, we will live in peace with God and with each other and will no longer engage in the sinful practices of accusing, condemning, scapegoating others, which was revealed to us through the blood of Jesus. When we turn from such practices, we will be cleansed from living in such violent ways.

1 John 1:8. Of course, not everybody wants to admit that they engage in such practices. We humans tend to think that our judgments of others are just, and that our accusations of them have the backing and support of God. But if we believe this way, then we are simply deceiving ourselves, and we have not yet understood the truth.

1 John 1:9. However, if we agree that we do indeed engage in the sinful practices revealed through the bloody death of Jesus on the cross, then God is faithful and just and will help us gain deliverance and freedom from our bondage and enslavement to these practices, and He will help us stop engaging in them any longer. (God has freely forgiven us of all these sins, but if we want to practically be cleansed from them, we need to admit that we engage in them, and then follow the example and teachings of Jesus in how to live with love and free forgiveness instead.)

1 John 1:10. So once again … if you deny that you engage in this basic human practice of accusing, condemning, and scapegoating others … if you think that the people you call “monsters” and “heretics” truly are guilty of everything you accuse them of … if you think that some people truly deserve to burn in hell for all eternity … if you think that war is righteous and good and we need to bomb some groups of evil people off the face of the planet … then you are calling God a liar, and you have not understood the first thing about God and what He taught through Jesus (cf. 1 John 4:7-11).

So what is John teaching in 1 John 1:7-10?

The blood of Jesus cleanses us from sin by exposing sin for what it is and then calling us to no longer live in the way of sacred violence. His blood cleanses us through calling us to practice non-violence.

1 John 1:7The blood of Jesus is not a spiritual antidote to sin which somehow removes the polluting presence of sin from our lives.

No, the blood of Jesus exposes our sacred violence to us so that we can see in our own lives how we make scapegoat victims out of others, and then calls us to no longer live in this way. Instead, we are to walk in the light of Jesus and have fellowship with Him, with God, and with one another (1 John 1:3).

Of course, as John goes on to explain, if we deny what Jesus reveals to us through His blood, and say that we are not guilty of sacred violence toward others, then we simply have not yet seen the truth about the blood of Jesus and have not owned up to our own duplicity and participation in human scapegoating and violence.

Only once we admit it and own up to our role in making victims of others can we then be cleansed from it and work in fellowship with God and others (1 John 1:8-10).

But what about our PAST sins?

While this understanding helps cleanse our life from present and future sins, how does the blood of Jesus cleanse us from past sins?

In other words, while the understanding proposed here helps us turn from our violent, sinful ways in the future, what does 1 John 1:7-10ย have to say about our past sins?

The answer is that the text doesnโ€™t say anything about our past sins. It is only concerned with our present and future behavior.

love of GodJohn is primarily interested in make sure that his readers recognize how they have been involved in the violent, bloody, accusatory, scapegoating practices that run this world, and turn from such behaviors to walk in the light of Godโ€™s love.[1]

Nevertheless, other passages in Scripture tell us how we are cleansed and forgiven by God from our past sins. Passages such as Romans 3:25-26, 2 Corinthians 5:19, and Colossians 2:13ย reveal that God simply overlooks our sin, does not count our sin against us, and freely forgives all people of all their sin.

The instruction in 1 John 1:9ย to confess our sins so that we might be forgiven is referring to a conditional type of forgiveness which is not the same thing as Godโ€™s free and unconditional forgiveness. Here in 1 John 1:7-10, the issue is not so much about being cleansed from our past sins, but about our present and future behavior as we seek to live in fellowship with God and one another.

So how are you going to live?

First of all, do you see what is revealed through the violent and bloody death of Jesus? Do you see how He revealed the truth that we humans accuse, condemn, scapegoat, and even kill other people in God’s name … but that none of this has anything to do with God, but is in fact the exact opposite of what God wants and desires?

Second, you you agree that you have engaged … and might still be engaging … in some of these practices today? Maybe you are engaging in this practice toward Muslims … or gays … or Democrats … or Republicans … or President Trump … or the Media … or your boss … or your neighbor … or … whomever.

Third, if you recognize you have engaged in some of these practices, then what are you to do about it? Well, that’s what the rest of 1 John is all about, which you can read on your own. But the bottom line is that you need to unconditionally love and freely forgive, just as God loves and forgives us.

But all of that will have to be saved for another study.

If you have questions or comments, leave them in the comment section below … and also, consider joining us in the online discipleship group where we regularly discuss these sorts of topics and passages. If you are already in the group, make sure you have signed up to take “The Gospel Dictionary” course, which is free for you to take inside the group.

Notes:

[1] The Greek word for โ€œcleansingโ€ in 1 John 1:7 is present indicative, and in 1 John 1:9 is aorist subjunctive. Though aorists can indicate past time, the subjunctive mood indicates probability or objective possibility. Therefore, due to the inherent contingency of the subjunctive mood, the implied timing is usually future, so that aorist subjunctive tends to have a future timing, and can even be used as a substitute with the future indicative. See https://www.ntgreek.org/learn_nt_greek/subj-detail-frame.htm

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: 1 John 1:7, 1 John 1:7-10, 1 John 1:9, blood of Jesus, cleanse from sin, confess, confess your sins, confession, death of Jesus, forgiveness, gospel dictionary, One Verse Podcast, sin

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