“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.” (Jo. 3:18-21).
Justification and Salvation
In these few words of the Son of God can be discerned the basic principle involved in personal responsibility to God. The Master contrasts those who “believe” on Him, and those who “believe not”. The former are those who shall not come into condemnation, having believed on Jesus in accord with verse 16. The condemnation of which Jesus speaks is that which is brought upon one through his own individual acts of disobedience. Having believed on Jesus (i.e. expressing faith in the saving Name of the Lord) we shall ultimately reap the benefits of being delivered from the consequences of our sins. Paul speaks of this saving grace in much the same terms, expressing this future deliverance as “being delivered from the wrath to come”. (1 Thess. 1:10).
The present condition of those who have received forgiveness of their sins through faith in Christ is further spoken of as “justified” or “reconciled”. In the following words of Paul, we can readily perceive the difference the apostle makes between the believer’s present state and that to which he ascends: “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” (Rom. 5:8-10).
The apostle also described the believer’s position as being one of “grace, wherein we stand”. V 2) It is important for us to recognize the various ways that the reconciled or justified believer is spoken of that we might clearly understand the ultimate physical change that will follow.
It is obvious, however, that not all believers will attain the “ultimate” state of salvation. The glorious prize of eternal life is to be granted only to those “who by patient continuance in well doing seek for glory and honour and immortality.” (Rom. 2:7) Paul’s warning to the ecclesia at Colosse may well be heeded by those “in Christ” today, who have been cleansed from their sins, and who now stand as justified; “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight: If ye continue in the faith grounded and settled. and be not moved away from the hope of the gospel which ye have heard . . .” (Ch. 1:21-23)
He that believeth
Returning now to the words of Jesus as quoted above, one may well remark that He does not impose any such qualifications on salvation, as Paul does. The Master merely states that “he that believeth on Him is not condemned.” This is true, because Jesus uses the word, “believe” in a different sense than we would ordinarily do so. To believe on Jesus involves much more than mere intellectual assent to His claims of being the Son of God and Saviour of the world. The word in the Greek (PISTEUO), in addition to meaning, to believe, also carries the idea of “to be persuaded of, and hence, to place confidence in, to trust; signifies, in this sense of the word, reliance upon, not mere credence”. (Vine) Among those who have recognized in Jesus His unique position as the only begotten Son of God, are found some who are reluctant or refuse to “place confidence in and reliance upon” Him. These are expressed in the parable of the Sower and the seed as those who received the seed in stony places and among thorns, and who, under the pressure of tribulation and persecution, or from the influence of the deceitfulness of riches, fall away.
The Lord Jesus uses a similar phrase after His resurrection and just before His ascension to the Father’s right hand, in His instructions to the disciples; “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” It is obvious that those who “believe” are those who continue in their confidence and trust in Christ, while those who “believe not” are those who fail to do so. The former experience salvation at the return of their Lord, while the latter receive condemnation. Both have, in one sense of the word, “believed”; but only the former group have endured to the end. It is entirely feasible, however, that among those summoned to the judgment seat of Christ will be found some who have understood the gospel, but have refused to lend credence to it. With these facts before us, it becomes apparent that the two groups alluded to in the 3rd of John and the 16th of Mark are recompensed at one and the same time, viz, at the resurrection of the dead. “Marvel not at this: for the hour is coming, in which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (Jo. 5:28,29)
Condemned already
When Jesus speaks of those who “believe not” as “condemned already”, He is simply emphasizing the certainty of their rejection and the peril of their present state. Those that are “in Christ” in the true moral sense have been ransomed from their sins through forgiveness in Christ. Of them, the apostle declares, “There is therefore Now no condemnation to them which are in Christ Jesus.” (Rom. 8:1)
Light and Darkness
The question as to when and upon what basis one is either condemned or not condemned is further revealed in the words next spoken by Jesus: “And this is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” In other words, the basis or grounds of condemnation—the underlying principle in responsibility—is to be found in the illuminating influences of Christ’s presence. When that light penetrates the natural darkness in which men dwell, it brings them into a state in which they may no longer sin with impunity.
What is the significance of the word, “light” as used by Jesus? It is obviously employed in a symbolic or figurative sense, having the power to make men responsible to God for their actions. In the first chapter of John’s gospel it is applied to Jesus. Speaking of the ministry of John the baptist, the forerunner of Christ, the account reads: “He (John) was not that Light, but was sent to bear witness of that Light: That was the true Light, which lighteth every man that cometh into the world.” The “Light” is further identified as Jesus in the 8th chapter at verse 12, where the Lord affirms of Himself, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” Jesus said similarly of His followers, “Ye are the light of the world”, (Matt. 5:14) indicating that the knowledge of the gospel was to be dispensed through them. Jesus Himself was the true Light, since it was through Him that the Father was to reveal His own being. So perfectly did Jesus accomplish this that He could declare, “my doctrine (teaching) is not mine, but His that sent me.” (Jo. 7:16) The light or knowledge of God concerning His Son was in the world from the beginning, having been the subject of divine prophecy from the “foundation of the world”. With the appearance of Jesus, the embodiment of the Word, “we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
Through the teaching and influence of Christ’s presence, those with whom He came in contact were brought to an understanding of the will and purpose of God, and consequently became amenable for their actions. Light, therefore, becomes a figure for “understanding,” enlightenment or knowledge.
The antithesis to understanding is ignorance and is figuratively spoken of as darkness. The evil deeds of mankind are generally committed under the cloak of night, when their actions will pass unnoticed. The darkness acts as a concealment to their crimes, and as long as the darkness prevails, the deeds will go unpunished. The principle which governs individual responsibility to God is the same. Paul declares, “But sin is not imputed where there is no law” (Rom. 5:13). Jesus says that “men loved darkness rather than light, because their deeds were evil.” Mankind naturally rebels against a law that would tend to inhibit his fleshly inclinations; especially when that law is certain to bring him to account for his actions. The knowledge of God’s truth does just this, for it is the “light” that is the (grounds of) condemnation that has come into the world. The Master further added, “For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds be reproved (discovered).” Just as surely as the day dispels the darkness of the night to reveal the acts committed therein, will the light of God’s knowledge illuminate (to the sinner) the evil deeds he commits. With this enlightenment comes responsibility—and certain punishment, unless the deeds are repented of and abandoned.
Warnings against Indifference
In his frequent arguments with the Pharisees and Sadducees, Jesus accused them of moral and spiritual blindness. By their traditions and man-made doctrines they made void the word of God (Matt. 15:2-9; 23:13-33). Professing themselves to be wise and teachers of babes, they, in reality had taken away the key of knowledge, thus preventing both themselves and them that heard them from entering the Kingdom of God (Luke 11:52). Jesus warned them that refusal on their part to acknowledge Him as having come from the Father would mean that they would die in their sins. Through their refusal to be convinced of His Messiahship in the face of Divine approval, evidenced by the miracles and wonders that accompanied His preaching, they made certain their own rejection. When the Lord spoke to them of coming judgment and the restoring of sight to the blind, they asked Him, “Are we blind also?” (Jo. 9:40) In His reply to them, Jesus again set forth the Divine principle for responsibility; “If ye were blind, ye should have no sin: but now ye say We see; therefore your sin remaineth.”
The warnings against treating lightly the commandments of God are numerous. As we become more aware of the purpose of God as revealed in His Word, our responsibility grows. “To whom much is given, much is required.” With an understanding of God’s will, there comes a call to submit ourselves to it. The call of the gospel lies in the awareness it brings to us of our own personal responsibility. As long as one remains in darkness, or ignorance, the sins he commits will not be counted against him. But, when the dispelling light of understanding makes one aware of his position as a transgressor, apart from his repentance and submission to baptism, he will surely be brought into account at the coming of Christ. The principle could not be better stated than it is by James: “Therefore, to him that knoweth to do good, and doeth it not, To Him it is Sin.” (James 4:17)
The Origin of the Organic World – Part One