There have always been questions asked regarding how to detect deception and lies, to distinguish between a real thing and a fake, to discern truth from unreality. Do such questions apply to matters of faith? For instance, it is sometimes asked today, “What objectivity is there when it comes to faith-matters? How can we tell what true faith is?” One assumption is that only the individual can assess his/her own inward reality of faith. Reading 1 John, with its concern for the genuineness of Christian faith, helps us to see how this assertion does not align with scriptural depictions.

Truth about God and Discernment of Genuine Faith in 1 John

The concern for “truth” in John’s writings can be seen in the frequency of word-usage. The word for “truth” together with its associated words (e.g., “true”) occur more frequently in John’s writing compared to other books in the New Testament. Moreover, John’s epistles speak of false teachers that arise from within the church before they went out. Some of these deny the truth about the nature of God and the Christ.

False teachings lead to errant practices of the Christian faith. To counter such errors, three tests are taught in 1 John for believers to discern the authenticity of Christian faith and teachings. These may be understood as the moral, communal, and doctrinal criteria for genuine faith.? Accompanying the tests are affirmations concerning God and Jesus Christ (in the “He is” statements) that counter false understanding. Space permits only brief explanations.

1. Do you keep God’s commands?

First, an urgent concern in 1 John is the moral behaviour of Christians. The author explicitly states his purpose of writing is so that readers, if they are God’s children, “may not sin” (2:1a). There is a moral standard expected of those who identify as belonging to God. Therefore, the first test of genuine faith is whether a person keeps God’s commands.

First John counters errant teachings that God does not make (or no longer makes) moral requirements of believers (1:6–10). Against such beliefs, three affirmations of God are stated. God is light and there is no darkness in him at all (1:5). He is pure (3:3b). Also, he is righteous (3:7c). Those who claim to know God cannot underestimate the seriousness of sin in God’s judgement. Indeed, everyone who is in Christ, purifies himself/herself from sin (3:3a) and does righteously (3:7b).

2. Do you love as Jesus did?

A second concern relates to believers’ genuine display of Christian love. First John declares twice that God is love (4:8, 4:16). Except, love from a divine source is not the usual sensation a human spontaneously experiences, for example, because a person thinks he/she should be magnanimous, out of attraction to certain attributes in another, or for the excitement of conquest.

First John 3:15–18 explains the nature of Christian love. Love from above was made known when Jesus set the example of laying down his body for the sake of sinful and helpless humanity (v. 16). It is radically other-centred.

It closely understands others’ needs. It is self-denying in action. Jesus’ love is paradigmatic for Christian love. Verse 17 tests: If a brother/sister has a need, and one has the resources in the world to give aid but withholds it, how can God’s love be remaining in this person? There is a non-excludable communal dimension to Christian faith because that is the nature of divine love.

3. Do you examine your beliefs?

A third concern is whether a person professes right doctrine. Several errant beliefs about the nature of Christ are described in the epistle. These include false teachings that Jesus is not the Christ (2:22); that Jesus neither came in the flesh? nor is he from God (4:2–3). These deny Jesus’ divinity, humanity, and mission. Against these, John makes positive “He is” assertions: Jesus is the Son of God (5:5); He is the true God and eternal life (5:20). John warns believers: Do not be led astray (3:7).

Theological Implications Today

The point here is that all three criteria for genuine faith are interrelated. It is not only by God’s nature, but also a result of the actual work that Jesus accomplished, that brought about believers’ status as God’s children. Therefore, it is not merely believers’ confessions that need to match the reality of who God is and what he did. Believers’ actions also need to reflect the righteous light seen in God, and the saving love of Jesus Christ that sinful humanity received in our powerlessness.

All three tests apply to every person who claims to believe in Jesus Christ. It is not “they” or “them” that gets talked about in 1 John, as if the possibility of fault lies only in others. Instead, 1 John refers to “we” who are (1:6 onwards) and “everyone” who is (2:29 onwards) vulnerable to temptation and error. Obviously, genuine faith cannot refer to perfect sinlessness (1:8). First John also speaks of grace in moments of our wrongdoing, when we recognize our sin for what it is and seek God’s cleansing (2:1b–2). The concern is that believers do not make a lifestyle of going against God’s will, in continuing to sin (signified by the metaphor of walking in 1:6–7).

Ultimately, our lives reflect the God we worship. Our faith is shown in our morality, whether we do—to others and in our own bodies—what pleases God. It is observed in our love for others, whether we genuinely care about others’ needs, acting practically with our means to meet those needs. Faith is assessable by what we say about God, whether we truly understand God’s character and reasons for sending Christ. In this way, it is not only our words but our lives that are a living testimony to the kind of hope we have. Contrary to the assumption that faith is internal and subjective, the litmus tests of its genuineness can be seen by others.

For Discussion

1. Have I examined my own life and practice, before critiquing others’?

2. Do we focus on one aspect of faith, to the neglect of the others?

3. Are our lives a credible witness to the world, reflecting who our God is?

¹ Adapted from John Stott. His commentary on the Johannine epistles is an excellent resource for studying these issues in more depth. (cf. The Letters of John: An Introduction and Commentary. Vol. 19. Tyndale New Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1988.)

² In gnostic beliefs, the flesh is thought to be corrupt; therefore, God could not have come in the flesh. What happens in the body does not count. Countering such views, Jesus’ incarnation dignifies the flesh, implying also that what one does in the body matters before God.