Introduction

From: The First Epistle of John By: Stanley Bruce Anstey

• 21 min. read • grade level: 9

Five books of the Bible were written by the Apostle John—his Gospel, three epistles, and the Revelation. These were the last books to be written, at around 90 A.D. This means that John wrote at a time when the Jewish nation had been destroyed by the Romans. In A.D. 70, the city of Jerusalem and the temple were leveled and most of the people killed—and almost 100,000 were deported as captives. Without the place and the people, Judaism ceased to exist in the land of Israel. In fact, John is the only New Testament writer to write from this perspective. John’s brother James was the first apostle to die (through martyrdom – Acts 12:2²And he killed James the brother of John with the sword. (Acts 12:2)) and John was the last apostle to die.

John’s Purpose in Writing the Epistle

In the body of the epistle, John states three reasons for writing to the saints in that day:

• Firstly, that their joy would be full through fellowship with the Father and the Son (chap. 1:3-4).

• Secondly, that they would not fail in the path through sin (chap. 2:1).

• Thirdly, that they would have the conscious knowledge and assurance of the possession of life eternal (chap. 5:13).

The Gnostics

Besides wanting the saints to be happy, holy, and healthy (spiritually), the Spirit of God had another reason for leading John to write the epistle. In that day, many anti-Christian teachers had risen up who professed to be children of God, but they denied the truth of the Father and the Son (chap. 2:18-26; 4:1-6). To help the saints to know those who were real believers and those who were not, John was led to present the characteristic features of life eternal by which all false pretention to the possession of that life could be detected. This would provide the saints with a ready standard by which they could test all profession.

This divergent movement of anti-Christian teaching arose among the assemblies late in the first century and plagued the Church for approximately 200 years with its erroneous doctrines. It was the beginning of what would become known as Gnosticism. Gnostic means “to know.” (Conversely, agnostic means “not to know.”) These false teachers claimed that what the apostles delivered to the Church was introductory and elementary, but what they had was superior knowledge. However, what they were really propounding was blasphemy! Some of them (the Cerinthians) denied the deity of Christ. The Apostle John met this error with his Gospel, showing that the Lord has all the attributes of deity. Others (the Doketics) denied the incarnation of Christ, and thus, taught that He was not a real Man. John meets this error in his epistles. Under the pretense of moving forward in the truth, these false teachers had moved away from the truth! Hence, John’s ministry has great practical value in defending against those who profess to know God but deny certain aspects of the truth of the Person of Christ.

The Themes in Peter, Paul & John’s Ministry

The theme of John’s ministry is quite different from that of Paul and Peter. John focuses on the family of God, dwelling on our relationship to God as His “children” (John 1:12-13¹²But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: ¹³Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12‑13); 1 John 3:1¹Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (1 John 3:1) – J. N. Darby Trans.). Hence, the characteristics of life eternal in the family are expanded upon extensively. The Apostle Paul, on the other hand, while mentioning that we are children of God (Rom. 8:16¹⁶The Spirit itself beareth witness with our spirit, that we are the children of God: (Romans 8:16)), dwells on our position before God as “sons,” delineating our privileges as such (Rom. 8:14-15¹⁴For as many as are led by the Spirit of God, they are the sons of God. ¹⁵For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:14‑15); Gal. 4:1-7¹Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; ²But is under tutors and governors until the time appointed of the father. ³Even so we, when we were children, were in bondage under the elements of the world: ⁴But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, ⁵To redeem them that were under the law, that we might receive the adoption of sons. ⁶And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. ⁷Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:1‑7); Eph. 1:4-6⁴According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: ⁵Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, ⁶To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:4‑6); Heb. 2:10¹⁰For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10)). Paul also develops the truth of the Church as “the body of Christ” (1 Cor. 12:12-13, 27¹²For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. ¹³For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13)
²⁷Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27); Eph. 3:6; 4:16; 5:25-32⁶That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6)
¹⁶From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16)
²⁵Husbands, love your wives, even as Christ also loved the church, and gave himself for it; ²⁶That he might sanctify and cleanse it with the washing of water by the word, ²⁷That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. ²⁸So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. ²⁹For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: ³⁰For we are members of his body, of his flesh, and of his bones. ³¹For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. ³²This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:25‑32), etc.) and “the house of God” (Eph. 2:19-22¹⁹Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; ²⁰And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; ²¹In whom all the building fitly framed together groweth unto an holy temple in the Lord: ²²In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:19‑22); 1 Tim. 3:15¹⁵But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15), Heb. 3:6⁶But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6), etc.). The Apostle Peter’s line is different again; he views things from the perspective of the kingdom of God. Having been given “the keys of the kingdom of the heavens” (Matt. 16:19¹⁹And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16:19)), he had been selected to open the door of blessing to both the Jews (Acts 2¹⁹And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: (Acts 2:19)) and the Gentiles (Acts 10¹⁹While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. (Acts 10:19)). Accordingly, he has an emphasis on the kingdom in his ministry. He speaks frequently of the Appearing of Christ, which is the event that marks the inauguration of the kingdom and Christ’s public reign in this world (1 Peter 1:5, 7, 13; 4:13; 5:1, 4; 2⁵Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)
⁷That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7)
¹³Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; (1 Peter 1:13)
¹³But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. (1 Peter 4:13)
¹The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: (1 Peter 5:1)
⁴And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (1 Peter 5:4)
⁴To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, (1 Peter 2:4) Peter 1:11, 16; 3:4, 10).

The Abstract Style of John’s Writings

The Apostle John writes in a unique way. The key to understanding his statements is to see that he views things abstractly. J. N. Darby said: “If one cannot view such statements abstractly, he will never understand them at all” (Notes and Jottings, p. 36). F. B. Hole defined the word “abstract” as follows: “When we speak abstractly, we purposely eliminate in our minds and utterances all qualifying considerations, in order that we may more clearly set forth the essential nature of the thing of which we speak” (Epistles, vol. 3, p. 161). Hence, we might say, “Cork floats.” In stating that, we are speaking of what cork does characteristically. We are not taking into consideration that it could be submerged under water if we tied something to it to hold it there. Under normal conditions, cork floats. Similarly, John speaks of things in their essence—that is, as to what they are characterized by without referring to any specific person, thing, or situation. He examines the features of life eternal by what normally characterizes it, not by what someone with that life does, that is uncharacteristic of that life. Due to a poor state, these features may be obscured in us at times, but John does not take that into consideration as he views the features of that life.

J. N. Darby said, “All John’s statements are absolute. He never modifies them by bringing in the difficulties or hindrances that we may have in the body. ‘He that is born of God,’ he says in chapter 3, ‘does not commit sin.’ He is speaking there according to the very essence of the nature. The divine nature cannot sin. It is not a question of progress or degree, but he cannot sin because he is born of God ... .John always states it in its own proper absoluteness, according to the truth itself ... .We may fail in keeping it, but the Apostle does not give these kinds of modifications, but the truth itself” (Collected Writings, vol. 28, p. 214). Thus, John speaks of believers optimally or ideally—that is, what they are when they walk in the power of the Spirit and in the enjoyment of life eternal. He does not see them as being anything less than that. He writes with no middle ground in the discussion. It is either light or darkness, life or the absence of life, love or hatred, etc. This must be kept in mind when reading the epistle.

The Danger of Interpreting John’s Ministry With Paul’s Terminology

Another problem that has led many to misunderstand John’s ministry is attempting to interpret his terms and expressions using Pauls’ meanings. That is, John will use a word that Paul uses but in a different way; if this is not taken into consideration, we will misunderstand the passage. Hence comes the often-repeated adage: “Don’t import Paul’s terminology into John’s ministry.” For example, Paul uses the word “walk” to denote Christian practice (Gal. 5:16¹⁶This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5:16); Eph. 4:1; 5:2, 8, 15¹I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Ephesians 4:1)
²And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)
⁸For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (Ephesians 5:8)
¹⁵See then that ye walk circumspectly, not as fools, but as wise, (Ephesians 5:15), etc.); he takes into consideration the possibility that Christians may walk poorly, whereas John never does. John sees all believers as walking in the light—whether they are going on well in a good state or not. They may turn their backs on the light and not live according to it, and if they do, the light will shine on their backs, because believers are always in the light. Thus, John is not speaking of how we walk but of where we walk.

Another example is the way in which the two apostles use the term “children.” In Galatians 4:1-7¹Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; ²But is under tutors and governors until the time appointed of the father. ³Even so we, when we were children, were in bondage under the elements of the world: ⁴But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, ⁵To redeem them that were under the law, that we might receive the adoption of sons. ⁶And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. ⁷Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:1‑7), Paul uses it to denote one who is on Old Testament ground; he is born of God but doesn’t have the indwelling Holy Spirit. Whereas John uses the word to describe a believer on Christian ground with the indwelling Holy Spirit (1 John 2:20, 28; 3:24; 4:13²⁰But ye have an unction from the Holy One, and ye know all things. (1 John 2:20)
²⁸And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:28)
²⁴And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. (1 John 3:24)
¹³Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. (1 John 4:13)).

Another example is the way in which Paul and John use the word “in” in relation to the believer and the Lord. Paul’s characteristic phrase, “in Christ,” is not to be equated with John’s, “in Him.” Paul is referring to the Christian’s position of acceptance in the very place that Christ Himself is in before God (Eph. 2:6⁶And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)), whereas John speaks of our connection to Christ in life and communion (John 14:20; 15:4²⁰At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20)
⁴Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. (John 15:4)).

Only Eight Exhortations

Another thing that makes this epistle unique is that it has only eight exhortations (chaps. 2:15, 24, 28; 3:7, 18; 4:1, 7; 5:21). Apart from these exhortations, the bulk of the remarks in the epistle have to do with holding up various features of life eternal as proofs and counter-proofs by which all pretention can be tested. This is not to say that the epistle isn’t practical. Quite the contrary, when the points John makes regarding the characteristics of life eternal are applied to all who profess to know Christ, his ministry becomes immensely practical; we can thereby discern immediately who are real believers and who are not. Living in a day when there is a danger of being corrupted by false teachers and many who profess to be children of God but are not, John’s epistle is a great help in assisting us in identifying those who are such.

“Know” and “Known”

Another thing that marks this epistle is John’s frequent use of the words “know” and “known.” They occur about 40 times. He emphasizes these words to counter the false teachers’ claims of having superior knowledge to the apostles. Using these words as he does, he accentuates what we know through the revelations of truth given to us through the apostles and what we have been assured of through communion with the Father and the Son.

There are two main words in the Greek text that are translated “know” in the KJV—“ginosko” and “oida.” John uses both in his epistles, and it is instructive as to when and how he does, as we will see in chapter 5. (We are indebted to the J. N. Darby Translation footnotes which indicate which word is used in a particular passage. See his lengthy note on the use of these words in 1 Corinthians 8:1¹Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. (1 Corinthians 8:1).) “Ginosko” refers to objective knowledge derived from facts about something or someone; “oida” is an inward conscious knowledge of something or someone acquired through intimate, personal acquaintance and communion. The two words are used by the Lord in John 8:55⁵⁵Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. (John 8:55) and serve to illustrate the difference between them. In regard to knowing the Father, He said to the unbelieving Pharisees: “Ye have not known (ginosko) Him; but I know (oida) Him.” Thus, the Pharisees had no understanding of God the Father, but the Lord lived in personal and intimate communion with Him, and therefore, had a deep and full knowledge of the Father.

Life Eternal

As mentioned, the great theme running throughout John’s ministry is “life eternal.” His Gospel complements his epistles in this, containing all the seeds developed in the epistles. In the Gospel, the features of life eternal are set forth in the Lord’s teaching and are perfectly illustrated in His life; in the epistle, those same features are seen in the children of God. John alludes to this in chapter 2:8, where he speaks of the new commandment of loving one another being that which is “true in Him and in you.” It is like looking at a family photo album; there are resemblances that run throughout a family—from the parents to the children. So, it is in God’s family; we see the features of life eternal that characterize the Father and the Son coming out in the children of God. They may be obscured in us at times, but they are, nevertheless, there. Just as it pleases a good earthly father to see his children walking in his ways, and to hear people say that they take after him, so it pleases God our Father to see the things that He is characterized by coming out in the actions of His children.

Having stated that John’s theme is life eternal, it might be asked, “What exactly is life eternal?” Simply put, it is the possession of divine life in fellowship with the Father and the Son in the power of the Holy Spirit. The Lord said, “This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent” (John 17:3³And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)). In order for us to have this life, Christ had to come down from heaven to reveal the Father and the eternal relationship He has with His Son (John 1:18; 10:10¹⁸No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)
¹⁰The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. (John 10:10); 1 John 4:9⁹In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. (1 John 4:9)). Moreover, this life could not be possessed without the believer resting in faith on the finished work of Christ (John 3:14-15¹⁴And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: ¹⁵That whosoever believeth in him should not perish, but have eternal life. (John 3:14‑15)) and having the indwelling of the Holy Spirit (John 4:14¹⁴But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)). This shows that life eternal is a distinctly Christian blessing which we possess "in Christ Jesus," the risen, ascended, and glorified Man at God’s right hand (Rom. 6:23²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23); 2 Tim. 1:1¹Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, (2 Timothy 1:1)). F. G. Patterson said, "Eternal life is the Christian term for what we possess in Christ; by it we are brought into fellowship with the Father and the Son, and thus have a nature suited to heaven" (Scripture Notes and Queries, p. 112). He also said, "We have eternal life in Christ—Christ lives in us; and this eternal life brings us into fellowship with the Father and the Son, which could not be until the Father was revealed in Him and the Holy Ghost given, by which we enjoy it" (Words of Truth, vol. 3, p. 178). H. Nunnerley said, "Eternal life is a life of communion, a participation in divine relationships, an experimental knowledge of the Father and His sent One" (Scripture Truth, vol. 1, p. 197). A. C. Brown said, “Eternal life refers to the life of God enjoyed in communion with the Father and the Son by the indwelling Holy Spirit” (Eternal Life, p. 4). (“Everlasting life” appears occasionally in the KJV, but it should be rendered “life eternal.”)

Much confusion has arisen over the years as to the meaning of eternal life. Many missionaries, evangelists, and Sunday School teachers define it as being “life that lasts forever.” However, if that were a correct definition of eternal life, then we would have to say that the devil and all lost sinners have eternal life, because they will also exist forever! This, of course, is not true. H. Nunnerley said, "Much misapprehension has arisen as to eternal life by confining its meaning to the endless duration of existence and the eternal security of those who possess this life" (Scripture Truth, vol. 1, p. 195). A. C. Brown confirmed this, stating that eternal life “does not mean merely that we have life that lasts forever” (Eternal Life, p. 4). H. M. Hooke remarked, “Very few of us take the pains to sit down and think what eternal life is. I remember once asking an old saint if she would kindly tell me what eternal life was. ‘Oh, yes!’ she said, ‘perpetuity of existence.’ ‘Then,’ I said, ‘You have nothing more than the devil has—for he has perpetuity of existence!’ I believe that what she said is a common idea. Even the lost have perpetuity of existence: for they will spend eternity in the lake of fire, but they don’t have eternal life” (The Christian Friend, vol. 12, p. 230).

The term is not called “eternal” life because of its never-ending duration, but because it is a life that belongs to eternity. It refers to the special quality of divine life which the Father and the Son have enjoyed together eternally. Through the coming of Christ to reveal the Father, and the death of Christ to settle the question of our sins, and the resurrection and ascension of Christ whereupon the Spirit has been sent, it is now possible for us to partake of that life in a relationship with the Father and the Son. We are thus able to enjoy what divine Persons enjoy (1 John 1:3-4³That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. ⁴And these things write we unto you, that your joy may be full. (1 John 1:3‑4)). This is a blessing that was not known or possessed by Old Testament saints, for they had no knowledge of God as Father, nor had the foundation for redemption been laid in the death of Christ, nor had the Holy Spirit been sent to dwell in believers.

Many Christians have a hard time understanding how anyone could say that the Old Testament saints didn’t have life eternal. To them, it sounds as if we are saying that those saints were not saved, and therefore, they are not in heaven now! Their problem is that they have a mistaken idea of what life eternal is and it has led them to wrong conclusions. The truth is that the Old Testament saints were born again and thus had divine life, and therefore, are in heaven now—but they couldn’t have had the quality and character of life involved in life eternal for the reasons given above. J. N. Darby was asked: "Ques. Had not the Old Testament saints eternal life? Ans. As to the Old Testament saints, eternal life formed no part of the Old Testament revelation, even supposing that the Old Testament saints had it" (Notes and Jottings, p. 351). H. M. Hooke said, “I have been much struck in looking through the Old Testament Scriptures to find not one single instance of its being mentioned of an Old Testament saint that he had eternal life; it was not known” (The Christian Friend, vol. 12, p. 230). Nor is it that they had life eternal but didn’t know it (as some have mistakenly taught), because the very essence and meaning of life eternal is to have conscious fellowship with the Father and the Son (John 17:3³And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)). How could a person have conscious fellowship with the Father and the Son (the essence of life eternal) and not be conscious of it?!

Life eternal is a “heavenly” life (John 3:12-13¹²If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? ¹³And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (John 3:12‑13)) that first came into view when Christ came from heaven and dwelt among men (John 1:14¹⁴And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John 1:14)). Prior to the coming of Christ into the world, life eternal (being “with the Father” in heaven – 1 John 1:2²(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:2)) was unknown by men. It has now been given to Christians (John 3:15-16, 36¹⁵That whosoever believeth in him should not perish, but have eternal life. ¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:15‑16)
³⁶He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36), etc.) whereby we are able to enjoy fellowship with the Father and the Son, and to have the fullness of joy resulting from it (1 John 1:3-4³That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. ⁴And these things write we unto you, that your joy may be full. (1 John 1:3‑4)). F. G. Patterson said, "It could not be then said that they [Old Testament saints] had eternal life. It was only brought to light through the gospel (2 Tim. 1:10¹⁰But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (2 Timothy 1:10); Titus 1:2²In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2), etc.)." (Scripture Notes and Queries, p. 66)

To teach that the Old Testament saints had eternal life blurs the distinction between the two Testaments and the blessings and privileges that distinguish the Church from Israel. It is an error rooted in Reformed (Covenant) Theology, which sees Israel and the Church as one people having the same blessings. Much trouble and confusion has resulted from men misunderstanding the subject of life eternal, and consequently, they have taught error concerning it. For example: F.W. Grant tried to give it to the Old Testament saints, while F. E. Raven tried to take it away from the New Testament saints! (Mr. Raven would probably deny that, but if what he taught is examined carefully, it will be found to be essentially that. See “Life Eternal with F. E. R.’s Heterodoxy as to it” – by W. Kelly.)

Life eternal is also universally confused with being “born again” (John 3:3-8³Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. ⁴Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? ⁵Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. ⁶That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. ⁷Marvel not that I said unto thee, Ye must be born again. ⁸The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3‑8)), but these terms are not synonymous. Both have to do with possessing divine life, but life eternal, as we have stated, has to do with having divine life in its fullest sense, in fellowship with the Father and the Son. It is not that there are two kinds of divine life; the life imparted in new birth and life eternal are the same life in essence. It is the very life of Christ—in fact, He is called “That Eternal Life” in this epistle (1 John 1:2²(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:2)). The difference is that when a person is born again, he has divine life in embryo, so to speak, whereas when a person receives life eternal through faith in Christ, he has divine life in its highest form—knowing the Father and the Son by the power of the Holy Spirit. Similarly, the life in an apple seed is the same as that in a full-grown apple tree; the difference being that in the tree that life is fully developed.

Two Aspects of the More Abundant Life

There are two aspects of this more abundant life: Firstly, it refers to divine life in the believer as a present possession, whereby he enjoys conscious fellowship with the Father and the Son (John 3:15-16, 36¹⁵That whosoever believeth in him should not perish, but have eternal life. ¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:15‑16)
³⁶He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36), etc. – “hath”). This is the aspect in view in John’s ministry. Secondly, it is viewed as the sphere of life to which the believer is traveling toward at the end of his path when he gets to heaven. Thus, it is a future thing. This is the way Paul speaks of it (Rom. 2:7; 5:21; 6:22, 23⁷To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7)
²¹That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:21)
²²But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:22‑23); Gal. 6:8⁸For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Galatians 6:8); 1 Tim. 1:16; 6:12, 19¹⁶Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:16)
¹²Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. (1 Timothy 6:12)
¹⁹Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (1 Timothy 6:19); Titus 1:2; 3:7²In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)
⁷That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7)). Jude speaks of it in that way too (Jude 21²¹Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (Jude 21)). In this latter sense, eternal life is an environment of spiritual life where all is light and love and righteousness, and where fellowship with the Father and the Son is enjoyed. Hence, the first aspect has to do with life in us, and the second is the life that we will be in.

We use the word “life” in these two ways in our common-day language. We might speak of a plant, an animal, or a human as having life in them. But we also speak of life as an element, or sphere in which a person may dwell—e.g. “country life,” “city life,” “assembly life,” etc. Thus, we can enjoy life eternal now by the Spirit, but then we will dwell in that sphere of life in its fullest sense when we are glorified. These two aspects of life have been illustrated in the example of a deep-sea diver. He works underwater but breathes air through his life-line which keeps him alive. This is like the believer having the present possession of life eternal. Living in this world, we live and move and have our being in an element to which we are not naturally suited, for we belong to the new creation and are heavenly persons. Thus, we are not of this world, but are sustained by our lifeline of communion with the Father and the Son while we are in the world. When the diver’s work is completed, and he is brought up out of the water into the element that is natural to him, he takes off his diving helmet and suit and breathes in the air without that apparatus. Similarly, when our work is done here on earth and we are called home to heaven in our glorified state, we will then be in the element of eternal life to which we will be perfectly suited.

The present possession of this life can be referred to as “life eternal” and the future aspect as “eternal life.” We are indebted to the J. N. Darby Translation which distinguishes these things in this way. (Mr. Darby’s neglects to note life eternal as such in 1 John 3:15; 5:11, 13, 20¹⁵Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. (1 John 3:15)
¹¹And this is the record, that God hath given to us eternal life, and this life is in his Son. (1 John 5:11)
¹³These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:13)
²⁰And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:20), but Mr. Kelly’s translation does.) When speaking of Christ personally, it is rendered “Eternal Life” (1 John 1:2²(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:2)).

Eternal Life in the Synoptic Gospels

Approaching the End

John views things in the Christian testimony as they will be in its very last moments before the Lord comes (the Rapture). His viewpoint is the latest of all the New Testament writers as the following diagram shows.