Why Did the Son of God Invade Planet Earth?

As the storm clouds of World War II were approaching, German Pastor Dietrich Bonhoeffer preached a sermon on November 26, 1939, entitled "Death Is Swallowed Up in Victory." He brought his message to a close with these words:

When dark hours and when the darkest hour comes over us, then we want to hear the voice of Jesus Christ calling in our ear: victory is won. Death is swallowed up in victory. Take comfort. And may God grant that then we will be able to say: I believe in the forgiveness of sins, the resurrection of the body, and the life everlasting. It is in this faith that we want to live and die. (Bonhoeffer, The Collected Sermons, 210; emphasis in original)

While his text on that occasion came from 1 Corinthians 15, his words surely resonate with these verses in 1 John, which remind us that Jesus Christ appeared in order both to take away our sins (3:5) and to destroy the works of the Devil (v. 8). We can indeed hear the voice of Jesus in this text calling in our ear: "Victory is won."

John has informed us that we have been born of God and are now His children (2:29-3:2). He also taught us that the practice of righteousness 65provides evidence that one is a child of God. Now he proceeds to show how being a child of God is incompatible with the practice of sin. The two simply do not go together. They are enemies to the death.

John has challenged us to live a life of righteousness (2:29) and purity (3:3) grounded in the promise of the second coming of Christ. Now John gives the same challenge based on His first coming (3:5, 8). John Stott puts it in proper perspective:

If Christ appeared first both to "take away our sins" and to "destroy the devil's work," and if, when he appears a second time, "we shall see him" and, in consequence, "we shall be like him," how can we possibly go on living in sin? To do so would be to deny the purpose of both his "appearings." (The Letters of John, 132-33)

Thus, His "two comings" serve as theological and eschatological bookends to inspire and motivate us to "walk just as He walked" (2:6), to do what is right (2:29; 3:7, 10), to purify ourselves (3:3), and to love our brother (3:10) as we abide in Him (3:6, 9).

Thabiti Anyabwile points out that the apostle John addresses basically four different groups of people in his letters. They are: (1) fully assured Christians; (2) Christians struggling with assurance; (3) falsely assured non-Christians; and (4) known non-Christians (unpublished sermon notes). These verses are, of course, for all of us. But John especially has the third group in his sights here. His goal is to shock them and wake them up to their true spiritual status.

He Came to Deliver Us from Sin

He Came to Deliver Us from Sin

1 John 3:4-6

Sin is the great enemy and problem of humanity, and only God can rescue us and solve our problem. That is one reason that when I teach Bible interpretation, I always teach my students to ask two questions as they begin to examine a passage. First, they should ask, "What does this text teach me about God (His character and ways)?" Second, they should ask, "What does this text teach me about fallen, sinful humanity (that requires the grace of God)?" John addresses both of these questions in verses 4-6, though he will do it in reverse order. First he notes the problem. Then he provides the solution.

Christ Appeared and Dealt with Sin (1 John 3:4-5)

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There is a universal truth John sets before us in verse 4: "Everyone who commits sin also breaks the law; sin is the breaking of law." Sin is lawlessness, rebellion, a defiant disregard and rejection of God's rightful rule as Lord over your life. In your practice of sin, you rebel against your rightful King and say, "I hate Your law." Sin is nothing less than personal treason against the Sovereign of the universe. And sin is not a one-time offense. It is the habitual and settled disposition of your heart and your life that makes you, as Anyabwile says, "an outlaw against God" (unpublished sermon notes).

Because our predicament is so great, a great rescue is required. We know this is why Christ came in the incarnation: "He was revealed so that He might take away sins" (v. 5). Can't you hear John the Baptist at the Jordan River, heralding to the top of his lungs, "Here is the Lamb of God, who takes away the sin of the world!" (John 1:29)? By His bloody death on the cross, Jesus lifted up, removed, and carried away our sins. The Son of God came to provide full and everlasting forgiveness of sins to all who trust in Him.

And do not miss this: He could do what He did because He is who He is. "There is no sin in Him" (v. 5). Not even one! His sinlessness is part of what qualified Him to provide the needed rescue, which is why His lack of sin is a consistent theme that resounds throughout the Bible. John himself has already taught us He is the righteous one (2:29) and the pure one (3:3). Now he explicitly identifies Jesus as the sinless one. Paul agrees, for in 2 Corinthians 5:21 he writes, "He made the One who did not know sin to be sin for us, so that we might become the righteousness of God in Him." The author of Hebrews also agrees. In Hebrews 4:15 he tells us, "For we do not have a high priest who is unable to sympathize with our weaknesses, but One who has been tested in every way as we are, yet without sin." Again in Hebrews 7:25-26 he says, "Therefore, He is always able to save those who come to God through Him, since He always lives to intercede for them. For this is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens." Peter also agrees, because in 1 Peter 2:22 he writes, "He did not commit sin, and no deceit was found in His mouth." Christ has indeed appeared, lived a sinless life, and dealt with our sin. All of Scripture testifies to this truth.

Christians Abide in Christ and Do Not Live in Sin (1 John 3:6)

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Verse 6 logically and necessarily flows from verse 5. Because there is no sin in Jesus, no one who abides in Him keeps on sinning. In fact, if one does continue in a pattern or practice of sin, another logical and necessary conclusion must be drawn: "everyone who sins [keeps on sinning] has not seen Him or known Him" in a personal, saving relationship. John's theology is flawless. If the sinless Son of God appeared in history to take away sin, how is it possible to abide in Him and sin at the same time? The answer is, you can't. It is impossible.

Some have understood verses 6 and 9 to affirm sinless perfection in this life. This, however, would contradict what John said in 1:8, 10. No, the use of the present tense verb in verses 6 and 9 help us see what John is saying. Because of the new birth, we have a new nature. Because Christ has taken away our sins, we have a new liberty and freedom. Sin no longer dominates us or enslaves us. Sin is no longer the character and conduct of my life. Because I now abide in Christ and in the power of His person and work in the gospel, I may fall into sin, but I will not walk in sin. Sin will not be my habit; it will not be my normal practice. I no longer love sin; I hate sin. I no longer delight in sin; I despise sin.

In my union with Christ, which is another way of saying abiding in Christ, I have experienced a definite and decisive break with sin. It no longer rules me. Christ does! A life of living in sin and living in the Savior is an oxymoron. It does not make sense. It is spiritually absurd.

He Came to Destroy the Works of the Devil

He Came to Destroy the Works of the Devil

1 John 3:7-8

If sin is personal enemy number one, then Satan is public enemy number one. The flesh is our internal foe and the Devil is our external foe. We now, in Christ, wage a titanic spiritual war on two fronts. But do not fear or be discouraged. The Warrior Lamb (Rev 5) who defeated sin is also our champion who has defeated Satan. The Devil is doomed, even if he won't admit it! False teachers are behind the lie that one can be born of God, born again, and still practice a lifestyle of sin. And behind the false teachers is the father of lies himself, the Devil (John 8:44).

The Devil Is a Deceiver, So Pursue Righteousness (1 John 3:7)

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Getting confused and wrongheaded about the seriousness of sin can be a serious spiritual problem, especially when satanic sirens of our age sing that sin is no big deal. John, therefore, with fatherly firmness ("Little children"), warns his spiritual children against being deceived. "Let no one deceive you" is a present imperative. It is a word of command calling for persistent vigilance. It echoes the prior warning of 2:26: "I have written these things to you about those who are trying to deceive you."

Deception can take many forms. In particular, it can trap us both doctrinally and morally—believing wrongly about the Savior and living wrongly in a lifestyle of sin. It can also capture us socially when we fail to love others as we have been loved by God (3:10).

John provides a counter-argument to such deception that is quite simple and to the point: "The one who does what is right is righteous, just as He is righteous." Deception is defeated by a righteous life that gives tangible, visible evidence that we have been born again through faith in Christ. We will live out who we are. It is inevitable. Now, doing what is right is not what enables us to be righteous, but again, it is proof that we are righteous, just as Jesus, in whom we now abide, is righteous.

Christ is my righteousness positionally and experientially—determining what I am in the eyes of God and directing how I act here on earth. He is my redemption and my sanctification. Christ is my pattern (2:6) and my power (4:4) for righteous living. Galatians 2:19-20 provides a very helpful insight on this truth: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave Himself for me." Do not be deceived into thinking you can practice sin and be righteous before God. That is a great, big, satanic lie!

The Devil Is a Sinner Who Has Been Defeated (1 John 3:8)

Verse 8 is one of the clearest statements in all of God's Word telling us why Christ came. For the first time in the letter, John refers specifically and directly to our archenemy the Devil (cf. 3:12; also 2:13-14; 5:18-19). The word "Devil" (diabolos) appears four times in verses 8-10 and means "accuser or slanderer." "Satan," the Hebrew counterpart, means "adversary." These words well describe the character and tactics of our ancient foe. Jesus came on the scene to take away sin (v. 5) and also "to destroy the Devil's works."

69In verse 8 Jesus is referred to as the "Son of God" (the first of seven occurrences in 1 John; see 3:8; 4:15; 5:5, 10, 12, 13, 20). The Second Person of the triune God invaded enemy territory and took our enemy down in a complete and total victory. John Piper says, "Christmas is because God aims to destroy something ... [it is] God's infiltration of rebel planet earth on a search and destroy mission" ("The Son of God Appeared"). He came, searched out, and destroyed the works of Satan. He blew him up!

Seeing verse 8 in parallel with verse 5, we see that the works of the Devil, which our Savior came to destroy, are sins. By means of His atonement, sin's penalty has been nullified for the child of God. By means of the new birth, sin's power has been neutralized and dealt a death-blow. And, by virtue of His two appearings, sin's presence will soon pass away forever. Jesus delivered a knockout punch to the Devil on the cross. An empty tomb is an eternal monument to His victory and to ours!

He Came to Demarcate the Children of God

He Came to Demarcate the Children of God

1 John 3:9-10

As we have seen, the false teachers of John's day, as well as those of our own, will teach that it is possible—someway, somehow—to be righteous without doing what is right. God's Word says, "No way!" Those abiding in Christ will not, indeed they cannot, go on living in sin as the consistent and prevailing pattern of their lives. "Impossible," says the Bible. It simply is not in the realm of reality. Conversion changes everything. Regeneration does not produce invisible or rotten fruit. If anyone is in Christ, he or she is a new creation and all things become new (2 Cor 5:17).

As John closes out this paragraph, he highlights three crystal clear and definite descriptions of the children of God. Being a good teacher, he again uses a little repetition to make sure his children get his point.

God's Children Have Experienced a New Birth (1 John 3:9)

Once more John draws attention to the new birth, to the doctrine of regeneration. One of the distinguishing marks of the Christian is the new birth. He has been converted, born again, regenerated. What is regeneration? What does being born of God mean? The Baptist Faith and Message 2000 says,

70Regeneration, or the new birth, is a work of God's grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace. Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Savior.

The New Bible Dictionary says regeneration is "a drastic act on fallen human nature by the Holy Spirit, leading to a change in the person's whole outlook. He can now be described as a new man who seeks, finds and follows God in Christ" (Gordon, "Regeneration," 1005).

John teaches us that this happens because God's "seed remains in him," in the believer. Various views are held concerning what is meant by God's "seed." They include the Holy Spirit, the Word of God, Christ, God Himself, and the new nature. In a sense, all are true, though the new nature specifically seems to fit John's purposes here best. Perhaps we could say that by means of the work of Christ, revealed in the gospel message, the Holy Spirit imparts a new nature into everyone who repents of sin and trusts in Christ. I have no doubt John would affirm this thesis.

God's Children Do Not Practice Sin (1 John 3:9)

Without the new birth it is impossible for us to live like new people. Sin will dominate us. Satan will have his way with us. Hate and not love will fill our hearts. However, as a result of the new birth, the Bible says we cannot make "a practice of sinning" and we "cannot keep on sinning because [we have] been born of God" (v. 9 ESV). These are words that should impart both comfort and humility to us. We are comforted to know sin cannot and will not win, ultimately, in our lives. We may stumble, even fall on occasion, but we know "the One who is in [us] is greater than the one who is in the world" (4:4). Our Lord will pick us up and get us moving again in the right direction. We are destined to be like Jesus (3:2; cf. Rom 8:29-30)! Neither sin nor Satan will have the last word.

These words also humble us because if it were not for Christ, His atonement, His advocacy, and His victory, we would forever be enslaved to Satan and sin. Any righteousness we do flows from the righteousness of Christ poured into our lives by means of the new birth.

God's Children Love One Another (1 John 3:10)

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Verse 10 summarizes a discussion that began all the way back in 2:3. It also prepares us for a more extended discussion to follow on the important subject of love. Two simple and fundamental tests are set forth in this text that distinguish a child of God from a child of the Devil. First, do you do what is right? Second, do you love others? John says it is that simple. In these verses, John has put the issue in negative terms (not doing what is right and not loving others). But they clearly are meant to be an exhortation to believers: "Show yourselves to be true children of God! Practice these two virtues!" Plummer is right in showing, however, that the two are actually interrelated: "Love is righteousness in relation to others" (Plummer, The Epistles of St. John, 128). Those who hate sin, who have been set free from the Devil, and who are born of God will do what is right and love others.

This is what our God does. This is what His children will do. You see, the child has the distinguishing marks of his parents. What he sees his Father do, that is what he will do. What he sees His Savior do, that is what he will do too. Sadly, if the Devil is your spiritual father, you will reveal your parentage by practicing sin and hating others (cf. John 8:44). I guess the question really is, "Who's your daddy?!" Your life will provide a clear and undeniable witness.

Conclusion

Conclusion

John has shown us that "the Son of God was revealed for this purpose: to destroy the Devil's works" (1 John 3:8). Desiderius Erasmus (1466-1536), a leading Christian humanist of the sixteenth century, got it right when in his Paraphrase on Mark he said, "By a carpenter mankind was made, and only by that Carpenter can mankind be remade." The carpenter from Nazareth, the Son of God, has indeed remade us—redeemed by His blood, regenerated by the Spirit, reconciled with the Father, and ready for service. What a joy it is to be a child of God! What a blessing to have been saved and set free from the shackles of sin and the tyranny of Satan! Jesus, thank You for coming.

Reflect and Discuss

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Reflect and Discuss

1. Discuss Anyabwile's four different audiences from the beginning of this chapter (p. 65). What are some characteristics of each? How is it helpful to think about all four of these groups when preaching and teaching?
2. How does John define sin? How does a biblical understanding of sin help us understand the gospel rightly?
3. How does Christ's person (who He is) qualify Him to deal with sin?
4. Why do Christians still sin given verse 6?
5. How does Jesus' work destroy the Devil's work?
6. What is the connection between the Devil's work and personal holiness? How is sin contrary to Christ's work?
7. Why is external holiness a mark of regeneration if the new birth is a work in our hearts?
8. How are righteousness and love related? Are these virtues choices we make or natural results of holiness?