💬 The Apostle John Is Speaking About Assurance & Fruit-Bearing Not Merit When He Says, “If someone claims, “I know God,” but doesn’t obey God’s commandments, that person is a liar and is not living in the truth.”

Contents

1. A Deeper Look At 1 John 2:4
   • 1.1 ESV Study Bible
   • 1.2 NET Notes Edition
   • 1.3 NIV Study Bible
   • 1.4 NLT Filament Study
   • 1.5 NKJV Study Bible
   • 1.6 NOAB Study Bible
   • 1.7 TJANT Study Bible

1. A Deeper Look At First John 2:4

The first part makes this series of passages clear that this is not about perfectionism (1Jn2:1-2).

¹ My dear children, I am writing this to you so that you will not sin. But if anyone does sin, we have an advocate who pleads our case before the Father. He is Jesus Christ, the one who is truly righteous. ² He himself is the sacrifice that atones for our sins—and not only our sins but the sins of all the world.

First John 2:4 is surrounded by verses speaking about the assurance of salvation, so the context is not about jutification, merit, or earning salvation by works. John was not thinking of believers’ obedience to the Mosaic law. John is describing the outcome of having genuine saving faith and the resulting obedience that their lives would be characterized by.

³ And we can be sure that we know him if we obey his commandments. ⁴ If someone claims, “I know God,” but doesn’t obey God’s commandments, that person is a liar and is not living in the truth. ⁵ But those who obey God’s word truly show how completely they love him. That is how we know we are living in him. ⁶ Those who say they live in God should live their lives as Jesus did. — 1 John 2:3-6 NLT

Essentially, this verse is speaking about assurance of salvation not meriting salvation. Necessarily follows is not meritoriously contributes. It will help you to make the distinction between justification (which is by faith alone Eph 2:8-10; Rom 3:28), and assurance of salvation which is predicated upon an evidence-based faith (1Jn 2:3-6 NLT) “we can be sure that we know him if we obey his commandments.… That is how we know we are living in him.”

Biblical faith is evidence-based.… Real faith in Christ shows itself by its fruit in the lives of those who profess it. It is not a superficial thing…. — Dr. John C. Lennox (DPhil, Emeritus Professor of Mathematics at the University of Oxford; PhD, University of Cambridge; DSc, Cardiff University)

The studies below will help you understand that obedience is a fruit of genuine saving faith. Saving faith “does not include” obedience, saving faith “results in” obedience to God (1Jn 2:3-6; 3:6-10; 5:3-4 Jn 14:15,21; 15:10). Faith is not merely an intellectual assent to facts but instead a trust and reliance in Christ. Genuine saving faith will always be accompanied by good works that come “after justification”. Good works and continuing to believe “follow” saving faith (sola fide) (James 2:14-26; Eph 2:10).

I believe saving faith will result in obedience… We must guard jealously the fact that faith alone is what saves us, not faith plus obedience. … No historic Protestant confession says that saving faith includes obedience. — Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster)

The fruits of the faith are not the efforts of man, they’re the workings of God (1Cor.3:6-7; Jn 15:4; Ga 5:22-23) upon closer union with Christ. Fruit-bearing is anti-legalistic by nature because it is post-justification. We must never tell a person that they must perform some action in order to merit salvation, for we know that justification is by faith only (Eph 2:8-10; Rom 3:28), instead, we would say that if their faith was truly genuine, their lives would bear the fruits of obedience (Mt 3:8;Jn 15:8,16). “Therefore Christ justifies no one whom he does not at the same time sanctify.”

🍎 Fruit grows on salvation
🍎 Bearing fruit happens naturally for living trees.
🍎 A branch cannot bear fruit by itself (Jn 15:4).
🍎 Fruit of the spirit not of human decision (Ga 5:22-23).
🍎 If the fruit isn’t growing the root is dead (Mt 3:10; Jas 2:17; 2Cor.13:5).

1.1 ESV Study Bible

The ESV Study Bible has over 200+ biblical scholars (100+ ESV; 95 Study); 9 countries, 20 denominations, 50 seminaries, colleges, and universities, including Universities of Cambridge, Oxford, London, Japan, California, MIT, Duke, Westminister, Dallas, etc. 20,000 study notes, 80,000 cross-references, 200+ charts, 50+ articles, 240 full-color maps and illustrations. Textual Basis: Masoretic Text BHS ‘83, DSS, LXX, SP, S, Vg; UBS5, NA28.

1 JOHN—NOTE ON 2:3 by this we know. Assurance of salvation is possible (see note on 2 Pet. 1:10). First John gives numerous means of self-diagnosis (cf. 1 John 1:7; 2:5; 3:14; 4:13; 5:2). Here the test is ethical: do professing Christians have a changed life and keep the Lord’s commandments? Obedience to God does not bring about justification (which comes by faith alone), but obedience as a pattern of life does give evidence that one has been born again. To know him involves a personal relationship that transforms practical behavior.

1 JOHN—NOTE ON 2:5 love of God is perfected. This love is not only a feeling but also an ethical response (keeps his word). may know. See note on v. 3.

1 JOHN—NOTE ON 2:6 walk in the same way. The way that led to the cross. Believers need not and cannot repeat Christ’s unique saving death, but they can mirror his faith, love, piety, obedience, and self-sacrifice, and this pattern of life will give greater assurance “that we are in him” (v. 5).

1 JOHN—NOTE ON 2:7–17 The Abiding Commandment in a Transient World. John’s focus shifts to the love commandment and the challenge of living out the Christian message in a world where “darkness” (vv. 8, 9, 11) and “the evil one” (vv. 13, 14) seem to dominate.

1 JOHN—NOTE ON 2:7–11 The Primacy of Love. It is easy to lose touch with the basics of knowing the God who is love (4:8).

1.2 NET NOTES

The NET Bible: Full Notes Edition is a completely new, non-sectarian and “inter-denominational,” translation of the Bible with 60,932 translators’ notes, completed by more than 25+ of the world’s foremost biblical scholars from Universities of Cambridge, Oxford, Sheffield, Columbia, Dallas, etc. This is the largest set of translators’ notes ever created. Textual Basis: Masoretic Text BHS [B19^A(L)], DSS; NA28, UBS4.

Keeping God’s Commandments

³ Now^[a] by this we know that we have come to know God:^[b] if we keep his commandments. ⁴ The one who says “I have come to know God”^[c] and yet does not keep his commandments is a liar, and the truth is not in such a person. ⁵ But whoever obeys his^[d] word, truly in this person^[e] the love of God has been perfected. By this we know that we are in him. ⁶ The one who says he resides^[f] in God^[g] ought himself to walk^[h] just as Jesus^[i] walked.

NET Notes (sourced from BibleGateway.com)

a. 1 John 2:3 tn The translation of καί (kai) at the beginning of 2:3 is important for understanding the argument, because a similar καί occurs at the beginning of 1:5. The use here is not just a simple continuative or connective use, but has more of a resumptive force, pointing back to the previous use in 1:5.sn Now. The author, after discussing three claims of the opponents in 1:6, 8, and 10 and putting forward three counterclaims of his own in 1:7; 1:9, and 2:1, now returns to the theme of “God as light” introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light, again by contrast with the opponents who make the same profession of knowing God, but lack the reality of such knowledge, as their behavior makes clear.

b. 1 John 2:3 tn Grk “know him.” (1) Many take the third person pronoun αὐτον (auton) to refer to Jesus Christ, since he is mentioned in 2:1 and the pronoun αὐτός (autos) at the beginning of 2:2 clearly refers to him. But (2) it is more likely that God is the referent here, since (a) the assurance the author is discussing here is assurance that one has come to know God (all the claims of the opponents in 1:5-2:11 concern knowing and having fellowship with the God who is light); (b) when Jesus Christ is explicitly mentioned as an example to follow in 1 John 2:6, the pronoun ἐκεῖνος (ekeinos) is used to distinguish this from previous references with αὐτός; (c) the καί (kai) which begins 2:3 is parallel to the καί which begins 1:5, suggesting that the author is now returning to the discussion of God who is light, a theme introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light.

c. 1 John 2:4 tn Grk “know him.” See the note on the phrase “know God” in 1 John 2:3 for explanation.

d. 1 John 2:5 tn The referent of this pronoun is probably to be understood as God, since God is the nearest previous antecedent.

e. 1 John 2:5 tn Grk “in him.”

f. 1 John 2:6 tn The Greek verb μένω (menō) is commonly translated into contemporary English as “remain” or “abide,” but both of these translations have some problems: (1) “Abide” has become in some circles almost a “technical term” for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are “abiding” and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate μένω as “remain” removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently “remain” in this relationship with God can at some point choose not to “remain”, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author’s opponents in 1 John as not “remaining,” the author makes it inescapably clear in 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders μένω as “reside” except in cases where the context indicates that “remain” is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view.sn The Greek word μένω (menō) translated resides indicates a close, intimate (and permanent) relationship between the believer and God. It is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim).

g. 1 John 2:6 tn Grk “in him.” Context indicates a reference to God since a different pronoun, ἐκεινος (ekeinos), is used later in the same verse to indicate a reference to Jesus. See the note on “Jesus” later in this verse.

h. 1 John 2:6 tn That is, ought to behave in the same way Jesus did. “Walking” is a common NT idiom for one’s behavior or conduct.

i. 1 John 2:6 tn Grk “that one.” Context indicates a reference to Jesus here. It is clear that ἐκεῖνος (ekeinos) here does not refer to the same person as αὐτῷ (autō) in 2:6a. The switch to ἐκεῖνος indicates a change in the referent, and a reference to Jesus Christ is confirmed by the verb περιεπάτησεν (periepatēsen), an activity which can only describe Jesus’ earthly life and ministry, the significance of which is one of the points of contention the author has with the opponents. In fact, ἐκεῖνος occurs 6 times in 1 John (2:6; 3:3, 5, 7, 16; and 4:17), and each one refers to Jesus Christ.

1.3 NIV Biblical Theology Study Bible

The NIV Biblical Theology Study Bible, 165 scholars (100+ NIV; 65 Study); Universities of Cambridge, Oxford, Harvard, Yale, California, London, Belfast, Claremont, Denver, Westminister, & Dallas.

2:3 We know that we have come to know him. John provides several tests believers may apply to themselves and so be assured of salvation (cf. v. 5; 1:7; 3:14; 4:13; 5:2). Here the test is that of obedience. if we keep his commands. John was not thinking of believers’ obedience to the Mosaic law. In 3:22–23 he refers to believers obeying God’s “commands” and then adds “and this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us.” In biblical terms, belief in Christ and obedience to his commands go hand in hand. keep his commands. Does not mean that believers will never disobey (cf. 1:8–9) but that their lives are characterized by obedience.

2:4 the truth is not in that person. In contrast to those who keep God’s commands and may thus be sure they know God, the secessionists who claim to know him while disobeying his commands show they are liars.

2:5 love for God is truly made complete. Our love for God completes its work in us when we obey his command to love one another.

2:6 live as Jesus did. Those who claim to live in God must keep God’s commands to them as Jesus obeyed God’s commands to him.

1.4 NLT Filament Study

The NLT Filament Study Bible has over 90+ Scholars in translation from Universities of Cambridge, Oxford, Manchester, Columbia, Westminster, Dallas, etc. The study brings even more to the table. In addition to the NLT being the most readable Bible version on earth according to quantitative linguistic comparison of Bible translations using computerized statistical analysis, many distinguished scholars are worth noting.

Obedience is one clear indication that we know Christ and belong to him. If we do not obey Christ, it is obvious that we do not belong to him or love him. As we obey Christ and his commandments, our love for God and our knowledge of him will grow toward completeness and maturity. We will live … as Jesus did, in union with God and showing love for other.

1.5 NKJV Thomas Nelson Study Bible

The NKJV translation has 177 Scholars, and the study includes many others.

2:3 we know Him: The NT speaks of knowing God in two senses. One who has trusted Christ knows Him (see John 17:3), that is to say, has met Him. One who has previously met the Lord can also come to know Him intimately (see Phil. 3:10). In this verse John is talking about knowing the Lord intimately.

2:4 does not keep His commandments: Disobedience shows a lack of personal knowledge of Christ. To claim to know Christ while disobeying His Word is to lie. truth is not in him: Not only does the conflict of word and action make a person a liar, but it also shows that the truth is not a controlling influence in that person’s life (1:6, 8, 10).

2:5 perfected: This verb expresses the idea of maturity and completeness. The love of God is perfected may mean one of two things: (1) The believer’s love for God grows as he or she keeps God’s Word, or (2) as the believer pursues fellowship and obedience, God’s love for him or her is more fully completed. The second is indicated here. The believer begins to know by experience that he or she is in Him. As John explains in the next verse, in Him means “abiding in Him.” Word is a synonym for commandment in vv. 3, 4. The love of God here may refer to (1) God’s love for men, (2) a godly kind of love, or (3) a person’s love for God.

2:6 abides in Him: Abiding is habitual obedience. It has the idea of settling down in Christ or resting in Him. It is evidenced by a life modeled after Christ. ought . . . to walk: The admonition to live by the teaching of Jesus reveals that this conformity comes from us. Slaves must follow the commands of their masters or they will be punished. Employees need to do their work to keep their jobs. However, the Christian as a child of God ought to obey God because of a sincere desire to do so. It should be a joy to follow in the footsteps of the One who died for us.

1.6 New Oxford Annotated Bible, Fifth (NRSV)

New Oxford Annotated Bible, Fifth (NRSV) the study Bible from Oxford University. Over 50 years of students, and professors, relying on The New Oxford Annotated Bible as an unparalleled authority. Contains Secular, Jewish, & Ecumenical Scholarship.

2.1–6: Christ our advocate. 1–2: A similar image of the risen Christ interceding for believers describes Christ as high priest in Heb 4.15–5.4. Here Christ is the advocate, who defends the faithful in the divine court (for the Holy Spirit as advocate see Jn 14.15–16). 3–5: Knowledge of God requires obedience to God’s commandments (cf. Ezek 36.26–27). 6: Jesus exemplifies the love which is God’s commandment (Jn 13.1; 15.11–13).

1.7 The Jewish Annotated New Testament

3: Know, a favorite Johannine term, here alluding to the personal knowledge of God that leads one to love other members of the community (Jn 13.34). 4–6: Obey, in conforming one’s behavior one exemplifies the love of God. Abide in, participate in the life of. Walk, live one’s life; cf. e.g., Ps 1.1; 15.2.